Suchergebnisse

Husbands who physical abuse their wives are not a rare phenomenon. In fact, this type of domestic violence exists in all societies and social strata. This paper investigates the matter through interviews with Lebanese religious authorities who are familiar with relevant court cases.

It appears that we are witnessing a debate taking root between Muslim scholars or "propagandists" and the state over the issue of domestic violence which is a form of violence. These brothers see the proposed draft law to be at odds with Islamic law and use the latter to ensure that a woman is obedient to her husband. This is what little I read in the press. In the absence of the integral text refuting the law, you cannot take a position, especially if you are a non-Muslim. I expect there will be major divisions not only among the various religious communities, but also within one and the same religious community.

Over the last decade we can observe a growing political and cultural renaissance of minority consciousness: US Blacks and now the Indians, the Kurds subdivided in three different countries, the Scots and the Welsh, but religious minority identifications as well — from Philippine Muslims to Northern Irish Catholics. Switzerland, one of the most sophisticated countries in dealing with ethnic diversity, recently had to grant another minority a new canton, the Jura, but only after years of political conflict marked by — among other things — terrorist violence. The rise of so many minorities to general socio-political consciousness tends to be accompanied by 'terrorism' as apparently the only effective way to be heard in a society of nation-states. The desperate plea of the Palestinians over the years is the most dramatically known case, recently involving political partisans within metropolitan countries in similar acts of violence and/or terrorism. Behind this phenomenon lies some thing structural which goes far beyond immediate grievances: it is a challenge to the modem nation-state and a form of mediated class consciousness which challenges social inequalities differently from in the past. We are likely to experience even more national and inter national violence/terrorism along ethnic/religious/racial lines, so long as those coincide with socio-economic inequalities and discriminations. And this in turn seems unavoidable.

The appearance of John Yoder's exegetical defense of pacifism, The Politics of Jesus, has reopened the question of the relationship between violence and religious values (cf. Stanley Hauerwas's "Messianic Pacifism," Worldview, June, 1973). Even those who have carefully and decisively rejected the pacifist option will be disturbed once more by this magistral summation of the New Testament tradition. The source of this unease will be Yoder's informed and dispassionate examination of the question: What is the significance of Jesus' death for the contemporary Christian? His reminder that the passion, death and resurrection of Jesus constitute the form of Christian existence is persuasive in its very simplicity. He argues, principally on the basis of St. Luke's Gospel, but with corroboration from virtually all the New Testament writings, that a life unscarred by defeat cannot be called Christian. There can be no following of Jesus that does not go by way of the cross, nor any hope that resurrection will occur outside a tomb. Starkly, Yoder calls us back to the basics, asking: What is the cross in your political life?

The efforts of the Communist Party of the USSR to eliminate religious ties in the country are investigated. It is noted that there is little information on church membership or religious beliefs, since no official material is published in the USSR; certainly, however, religious belief is 'less widespread today than it was before the Bolshevik Revolution.' Some obstacles to accurate measurement of the effectiveness of gov propaganda are considered: (1) The selection of adequate definitions, to include & distinguish between religious practices, religious beliefs as distinct from ritual observances, & ethical beliefs. It is thought that Soviet propagandists are only now beginning to understand diff elements of religion & diff's in the level of resistance of those elements. (2) The presence of anti-religious weapons other than propaganda, such as the threat of violence, fear of loss of job, & restriction of church activities. (3) The lack of a control group is noted; there is a tendency elsewhere for religious activity to decrease as modernization increases. (4) The indicators of the success or failure of atheist propaganda include (a) responsive action, (b) participant reports, (c) questionaire commentaries, & (d) indirect indicators (taken from D. Lerner's 'Effective Propaganda: Conditions and Evaluations,' in PROPAGANDA AND COLD WAR CRISIS, D. Lerner, Ed, New York, NY: Stewart, 1951). Criticisms of atheist propaganda, found in Soviet authorities' sources, include the failure of the propaganda to reach the believers because the content of material used is generally too abstract & `detached from life,' as well as being geared to sensationalism, The nonintellectual aspects of religious belief are too often ignored for successful propaganda. Some pertinent findings of Western res are reviewed, as investigations into COMM, opinion formation & opinion change are applied to the USSR. One of the basic conclusions reached by Western res 'is that persuasive mass COMM's function far more frequently as an agent of reinforcement than as an agent of change.' Furthermore, believers often avoid any contact with anti-religious propaganda. Tentative hyp's are presented in the light of the apparent lack of success or of probable success of the antireligious forces: the propaganda, which is irrelevant to the believer, may be highly functional to the atheist; & propaganda is carried out because any alternate policy involves great risks. A. Heinrich.

This seminar has dwelt, in the papers presented, on general—universal if you will—aspects of the ethical dilemmas of violence, revolution, and reform. I want to address myself to the personal problems involved in the ethical response to these same issues. I am not a theologian and therefore cannot speak with authority on the religious, at least the doctrinal, aspects of that ethical response. For me personally, the touchstone of any religion is not its revelations but its ethical teachings. I therefore see no essential difference between the religious and the ethical response to the questions of violence, revolution, and reform. Thus, I can speak to you only as what I am: an historian whose outlook upon revolution.has been determined by the study of history and by living in this revolutionary age.

Religion is a fact of life in the United States for the vast majority of people. Whether in childhood or adulthood, most people have had some association with a faith tradition.For some it has been positive; for others, negative. But many retain and rely on values and doctrines that they received within a faith community. Because of the extraordinary diversity within the United States, many different traditions exist among us: Jews, Muslims, Buddhists, Hindus, Native Americans, and many varieties of Christians including Roman Catholics, Evangelicals, Mainline Protestants, Pentecostals, and so on.One chapter cannot do justice to the richness of these many traditions. Rather, here we provide a discussion of the basic understanding of the place of religion in addressing domestic violence, illustrated through three western religious traditions: Christianity, Judaism, and Islam.

Issue 28.3 of the Review for Religious, 1969. ; EDITOR R. F. Smith, S.J. ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellavd, S.J. ASSISTANT EDITOR John L. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the cditor, the associate cditors, and the assistant editor, as well as books for review, should be sent to REVIEW FOR RELIOIOUS; 6~2 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63to3. Questions for answering should be sent to Joseph F. Gallcn, SJ.; St. Joseph's Church; 321 \ffiHings Alley; Philadelphia, Pennsylvania t9~o6. + + + REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by facuhy members of the School of Divinity of Saint Louis Universiw, tbe editorial offices being located at 612 Humboldt Building ; 539 North Grand Boulevard; Saint Louis, Missouri 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonttdy and copyright 1~) 1969 by REviEw v(m REt.mlncs at 428 East Preston Street; Baltimore, Mary-land 21202. Printed in U.S.A. Second class postage paid at Baltimore, Maryland and at additional mailing offices. Single copies: $1.00, Subscription U.S.A. and Canada: $5.00 a year, $9.00 for two years; other countries: $5.50 a year, $10.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and stlould be accompanied by check or money order paya-ble to REWEW :-'OR RELt(3IOt:S in U.S.A. currency only. Pay no money to pcrsons claiming to represent REVIEW YON RELIGIOUS, Change of address requests sbould include former address. Renewals and new subscriptions, where accom-panied by a remittance, should he sent to :-'oa RELmtOL'S; P. O. Box 671; Baltimore, M aryla nd 21203. Changes of add ress, business correspondence, and orders not accompanied by RELIGIOES ; d~213 East Preston Street; Baltimore, MarTland 21202. Manuscripts, editorial cor-respondence, and books for review should be sent to REVIE\V FOR RELIGIOUS; 612 Humboldt Building; 539 Nortb Grand Boulevard; Saint Louis, Missouri 63103. Questions for answering should be sent to tile address of the Questions and Answers editor. MAY 1969 VOLUME 28 NUMBER 3 CONGREGATION FOR RELIGIOLIS Instruction on the Renewal of Religious Formation INTRODUCTION In its discussion of the question of renewal to the end that the Church might be enriched with a greater abun-dance of spiritual strength and be the better prepared to proclaim the message of saIvation to conterdporafy man, the Second Vatican Ecumenical Council devoted no small measure of attention also to those who pursue the divine gift of a religious vocation; and it set forth in a clearer light the nature, structure, and importance of their way of life.1 Concerning their place in the body of the Chul;ch the Council affirmed: "Although the re-ligious state constituted by the profession of the evangelical counsels does not belong to the hierarchical structure of the Church, nevertheless it belongs in-separably to her life and holiness." 2 Besides, "since it is the function of the hierarchy of the Church to nourish the people of God and lead them to the choicest p~tstures (cf. Ezek. 34, 14), it devolves on the same hierarchy to govern with wise legislation the practice of the evangelical counsels. For by that practice is uniquely fostered the perfection of love for God and neighbor. Submissively following the promptings of the Holy Spirit, the hierarchy also endorses rules formt~lated by eminent men and women, and authenticall~ ap-proves later modifications. Moreover, by its watchful and shielding authority, the hierarchy keeps close to com-munities established far and wide for the upbuilding of Christ's body, so that they can grow and flourish in ac-cord with the spirit of their founders." ~ x See the dogmatic constitution Lumen gentium, nn. 411 It.; ed. Abbott, pp. 73 lid and the decree Per[ectae caritatis, ed. Abbott, pp.o 4. 6L6umen gentium, n. 44; ed. Abbott, p. 75. " s Ibid., n. 45; ed. Abbott, p. 75. Religious Formation VOLUME;28, 1969. + ÷ ÷ Religious Formation REVIEW FOR RELIGIOUS It is no less true that the generous vitality, and es-pecially the renewal of the spiritual, evangelical, and apostolic life which must animate the various institutes in the untiring pursuit of an ever greater charity is the responsibility chiefly of those who have received the mission, in the name of the Church and with the grace of the Lord, to govern these institutes, and at the same time of the generous collaboration of all their mem-bers. It is of the very nature of the religious life, just as it is of the very nature of the Church, to have that structure without which no society, not even a super-natural one, would be able to achieve its end or be in a position to provide the best means to attain it. Wherefore, having learned also from centuries of ex-perience, the Church was led gradually to the formula-tion of a body of canonical norms, which have con-tributed in no small degree to the solidity and vitality of religious life in the past. Everyone recognizes that the renewal and adaptation of different institutes as de-manded by actual circumstances cannot be implemented without a revision of the canonical prescriptions dealing with the structure and the means of a religious life. As "the suitable renewal of religious communities de-pends very largely on the training of their members," 4 several congregations both of men and of women, anx-ious to work out the renewal desired by the Council, have endeavored by serious inquiries and have often taken advantage of the preparation of the special gen-eral chapter prescribed by the motu proprio Ecclesiae sanctae (II, n. 3),5 in order to discover the best conditions for a suitable renewal of the various phases of the formation of their members to the religious life. Thus it was that a certain number of requests were formulated and transmitted to the Sacred Congregation for Religious and for Secular Institutes, especially through the Union of Superiors General. These requests were intended to secure a broadening of the canonical norms actually governing religious formation, in order to permit the various institutes, conformably to the in-structions of the decree Perfectae caritatis, nn. 3 ff.,6 to make a better adaptation of the entire formation cycle to the mentality of younger generations and modern living conditions, as also to the present demands of the apostolate, while remaining faithful to the nature and the special aim of each institute. It is evident that no new clear and definitive legisla-tion can be formulated except on the basis of experi-ments carried out on a sufficiently vast scale and over a ~ Perfectae caritatis, n. 18; ed. Abbott, p. 478. ~ Ecclesiae sanctae, II, part 1, n. 3. 6 Per[ectae caritatis, n. 3; ed. Abbott, p. 469. sufficiently long period of time to make it possible to arrive at an objective judgment based on facts. This is most true since the complexity of; gituations, their varia-tions according to localities and the_ rapidity;,:of ~the changes which affect them make it' impossible for those charged with the formation of the youth of today to an authentic religious life to determine a priori which solu-ti6fi~ Ifii~h~ b~°best." '" ~ T!fi~ is'why~ tlils~.Sacred Congregatioff fOf~Rbligious and for Secular Institutes, after careful examination of the proposals submitted regarding the different phases of religious formation, has deemed it opportune to broaden the canonical rules now in force in order to permit these necessary experiments. Nevertheless, al-though the juridical norms are being eased, it is im-portant that this not b~ to the detriment of those basic values which the prevailing legislation undertook to safe-guard. For "it must be seriously borne in mind that even the most desirable changes made on behalf of con-temporary needs will fail of their purpose unless a re-newal Of spirit gives life to them." ~ In order to be authentic, every revision of the means and the rules of the religious life presupposes at the same time a redefining of the values which are essential to the religious life, since the safeguarding of these values is the aim of these norms. For this reason and in order to permit a clearer understanding of the significance of the new rulings set forth in this present Instruction, the Sacred Congregation has deemed it useful to preface them with certain explanatory remarks. SOME GUIDELINES AND PRINCIPLES !--Not only the complexity of the situations alluded to previously, but also, especially, the growing diversity of institutes and of their activities makes it increasingly difficult to formulate any useful set of directives equally applicable to all institutes everywhere. Hence the much broader norms set forth in this Instruction give to in-dividual institutes the possibility of prudently choosing the solutions best suited to their needs. It is especially important, particularly with reference to formation and education, to remember that not even the best solutions can be absolutely identical both for institutes of men and those of women. Similarly, the framework and the means of formation must vary ac-cording as an institute is dedicated to contemplation or is committed to apostolic activities. ' Ibid., n. 2, e); ed. Abbott, p. 469. 4" 4" + Religious Formation VOLUME 28, 1969 ÷ Religious Formation REVIEW FOR RELIGIOUS 2--Questi0ns raised by the faculty granted in this iptr oespepnotr. tIunnsetr, utcot~io_n~.r teop ~theo~speo i~nasrti.ytu~t_es_ ow~h.sic=hw, lmthi-~hlt~ dereem kin,,q.~9_~nt, emphasize the necessity of recalling here the nature iind the proper value of religious profes-sion. Such profession, whereby the members "either by vows or by other sacred bonds which are like vows in their purpose," 8 ~in-'d~"~s ~e~e ~Tzg~ who alone is worthy of.such a sweeping gift on the part of a human person. It is more in keeping with the nature of such a gift to find its culmination and its most eloquent expression in perpetual profession, whether simple or solemn. In fact, "this consecration will be all the more perfect according as through firmer and more solid bonds there will be reflected the image of Christ united with the Church His Spouse through an un-breakable bond." o Thus it is that religious profession is an act of religion and a special consecration whereby a person dedicates himself to God. Not only according to the teaching of the Church but likewise by the very nature of this consecration, the vow of obedience, whereby a religious consummates the com-plete renunciation of himself and, along with the vows of religious chastity and poverty, offers to God as it were a perfect sacrifice, belongs to the essence of religious profession,x0 Thus consecrated to Christ, the religious is at ttie same time bound to the service of the Church and, according to his vocation, is led to the realization of the perfection of that apostolic charity which must animate and impel him, whether in a life entirely given over ~o contempla-tion or in different apostolic activities. This notwith-standing, it is important to note that, even though in institutes dedicated to the apostolate "the very nature of the religious life requires apostolic action and serv-ices," ix this apostolic activity is not the primary aim of religious profession. Besides, the same apostolic works could be carried out quite as well without the consecra-tion deriving from the religious state although, for one who has taken on its obligations, this religious consecra-tion can and must contribute to greater dedication to the apostolate. Hence, although it is in order to renew religious life in its means and its forms of expression, it cannot be asserted that the very nature of religious profession must be changed or that there should be a lessening of the Lumen gentium, n. 44; ed. Abbott,.p. 74. Ibid., n. 44; ed. Abbott, p. 74. lo Perlectae caritatis, n. 14; ed. Abbott, p. 477. ~ Ibid., n. 8; ed. Abbott, p. 477. demands proper to it. The youth of today who are called by God to the religious state are not less desirous than before; rather they ardently desire to live up to this vocation in all its requirements, provided these be cer-tain and authentic. 3--Nevertheless, in addition to the religious vocation strictly and properly so called, the Holy Spirit does not cease to stir up in the Church, especially in these latter times, numerous institutes whose members, whether bound or not by sacred commitments, undertake to live in common and to practice the evangelical counsels in order to devote themselves to various apostolic or chari-table activities. The Church has sanctioned the authentic nature of these different modes of life and has approved them. Still, these modes do not constitute the religious state even though, up to a certain point, they have often been likened to religious life in canonical legislation. Therefore, the norms and directives contained in this present Instruction deal directly with religious institutes in the strict sense. Other institutes, however, if they so wish, are free to follow them in the proper organization of their formation program and in whatever is best suited to the nature of their activities. 4~The faculties granted to religious institutes by this present Instruction have been suggested by a certain number of considerations based on experience which it is in order to explain briefly here. It would appear that in our day and age genuin~ religious formation should proceed more by stages and be extended over a longer period of time since it must embrace both the time of the novitiate and the years following upon the first temporary commitment. In this formation cycle the novitiate must retain its irreplace-able and privileged role as the first initiation into re-ligious life. This goal cannot be attained unless the future novice possesses a minimum of human and spiritual preparation which must not only be tested but,, very often, also completed. In fact, for each candidate the nov_i_t~te_ should come at the moment ,~hen, aware of G'b'td s call, h-~h~ reached that a~gree o'-o'-6~h~man and spiritua! maturity which will allow him to decide to respond to this call with sufficient and proper responsibility and freedom. No one should enter religiou~ life without this choice being freely made and without the separation from men and things which this entails being accepted. Nevertheless, this first decision does not necessarily demand that the candidate be then able to measure up immediately to all the demands of the religious and apostolic life of the institute; but he must be judged capable of reaching this goal by stages. Most of the difficulties encountered ÷ + ÷ Religious Formation VOLUME 28,. 1969 859 ÷ ÷ ÷ Religious Formation REVIEW FOR RELIGIOUS today in the formation of novices are usually due to the fact that when they were admitted they did not have th.e required maturity. Thus, preparation for entrance into the novitiate proves to be increasingly necessary as the world becomes less Christian in outlook. In most cases, in fact, a gradual spiritual and psychological adjustment appears to be in-dispensable in order to prepare the way for certain breaks, with one's social milieu and even worldly habits. Young people today who are attracted by the religious life are not looking for an easy life; indeed, their thirst for the. absolute is consuming. But their life of faith is Oftentimes based on merely elementary knowledge of doctrine, in sharp contrast to the development of their knowledge of profane subjects. Hence it follows that all institutes, even those whose formation cycle includes no postulancy, must attach great importance to this preparation for the novitiate. In institutes having minor seminaries, seminaries, or go!leges, candidates for tlie religious life usually go di-rectly to the novitiate. It will be worthwhile to recon-sider if this policy should be maintained, or if it is not more advisable, in order to assure better preparation for a.fully responsible choice of the religious life, to prepare for the novitiate by a fitting period of probation in order to develop the human and emotional maturity of the candidate. Moreover, while it must be recognized t.hat problems vary according to countries, it must be aiTarmed that-the age required for admission to the novitiate should be higher than heretofore. 5--As regards the formation to be imparted in the novitiate in institutes dedicated to the works of the ~postolate, it is evident that greater attention should be paid to preparing the novices, in the very beginning and more directly, for the type of life or the activities which will be theirs in the future, and to teaching them how to realize in their lives in progressive stages that co- .'.hesive unity whereby contemplation and apostolic ac- ~ti;~ity are closely linked together, a unity which is one of th~'"ra~st ftifl'daiiie'n't~l~'and primary values of these same societies. The achievement of this uriity requires proper understanding of the realities of the super-nattiral life and of the paths leading to a deepening of union with God in the unity of one same supernatural love for God and for men, finding expression at times in the solitude of intimate communing with the Lord and at others in the generous giving of self to apostolic activity. Young religious must be taught that this unity so eagerly sought and toward which all life tends in order to find its full development cannot be attained on the level of activity alone, or even be psychologically experienced, for it resides in that divine love which is the bond of perfection and which surpasses all under-standing. The attainment of this unity, which cannot be achieved without long training in self-denial or without persevering efforts toward purity of intention in action, demands in those institutes faithful compliance with the basic law of all spiritual life, which consists in arranging a proper balance of periods set aside for solitude with God and of others devoted to various activities and to the human contacts which these involve. Consequently, in order that novices, while acquiring experience in certain activities proper to their insti-tute, may discover the importance of this law-and make it habitual, it has seemed advisable to grant to those institutes which might regard it as opportune the faculty of introducing into the novitiate formative activity and experimental periods in keeping with their activities and their type of life. It must be emphasized that this formative activity, which complements novitiate teaching, is not intended to provide the novices with the technical or professional training required for certain apostolic activities, train-ing which will be afforded to them later on, but rather to help them, in the very mids~ of these activities, to better discover the exigencies of their vocation as re-ligious and how to remain faithful to them. In fact, confronted with the diversity of apostolic ac-tivities available to them, let religious not forget that, differently from secular institutes, whose specific activity is carried out with the means of the world or in the performance o1~ temporal tasks, religious must, above all, according to the teaching of the Council, be in a special manner witnesses to Christ within the Church: "Re-ligious should carefully consider that, through them, to believers and non-believers alike, the Church truly wishes to give an increasingly clearer revelation of Christ. Through them Christ should be shown con-templating on the mountain, announcing God's king-dom to the multitude, healing the sick and the maimed, turning sinners to wholesome fruit, blessing children, do-ing good to all, and always obeying the will of the Father who sent Him." 12 There is a diversity of gifts. Wherefore, each one must s~ia'd~"~-n in the vocation to which he has been called, since the mission of those called to th~ rdli~iotis~t~te~i~a the Church is one thing; the mission of secular insti-tutes is another thing; the temporal and apostolic mis-sion of the laity not especially consecrated to God in an institute, is quite another. Lumen gentium, n. 46; ed. Abbott, p. 77. ÷ Religious Formation VOLUME 28, 1969 36! Religious For~nation REVIEW FO~ RELI~IOOS 362 It is in line with this perspective on his vocation that whoever is called by God to the religious state must understand the meaning of the in the novitiate. Therefore, the nature and these periods, as well as the them into the novitiate, will formation which is begun the educational value of timeliness of introducing be evaluated differently in. congregations of men or of women, in institutes dedicated to contemplation or to apostolic activities. Indeed, the effectiveness of this formation, while it is imparted in an atmosphere of greater freedom and flexibility, will also depend largely on the firmness and the wisdom of the guidance afforded by the novice master and by all those who share in th~ formation of young religious after the novitiate. It is extremely im-portant also to recall the importance of the role played in such formation by the atmosphere of generosity pro-vided by a fervent and united community, in the midst of which young religious will be enabled to learn by experience the value of mutual fraternal assistance as an element of readier progress and perseverance in their vocation. 6--In order then to respond to this same need of gra'dual formation the question has arisen concerning the"extension of the period prior to perpetual profes-sion in which a candidate is bound by temporary vows or by some other form of commitment. It is proper that when he pronounces his perpetual vows, the religious should have reached the degree of spiritual maturity required in order that the religious state to which he is committing himself in stable and certain fashion may really be for him a means of perfec-tion and greater love rather than a burden (oo heavy to cai'ry. Nevertheless, in certain cases the extension of temporary probation can be an aid to this maturity, while in others it can involve drawbacks which it ~vill not be out bf place to point out. The fact of remaining for too long a time in a state of uncertainty is not always a contribution to maturity, and this situation may in some cases encourage a tendency to instability. It should be added that in the case of non-admission to per-petual profession, the return to lay life will often entail problems of readjustment, which will be all the more serious and trying according as the time spent l~.~-oml:I~ has been longer. Superiors, conse-quently, must be aware of their grave responsibilities in this field and should not put off until the last minute a decision which could and should have been taken earlier. 7--No institute should decide to use the faculty granted by this Instruction to replace temporary vows by some other form of commitment without having clearly considered and weighed the reasons for and the nature of this commitment. For him who has heeded the call of Jesus to leave everything to follow Him there dan be no question of how important it is to respond generously and whole-heartedly to this call from the very outset of his religious life; the making of temporary vows is completely in harmony with this requirement. For, while still retaining its ~y~t~c- t~h a t~it~is~, tem op_~.~y, the profession of first vows make~--the young religious share in the consecration proper to the religious state. Yet, perpet.u~.l vows can be prepared for without making te@orary ~rows. In fact, more frequently now than in the past, a certain number of young candidates come to the end of their novitiate without having ac-quired the religious maturity sufficient to bind them-selves immediately by religious vows, although no pru-dent doubt can be raised regarding their generosity or their authentic vocation to the religious state. This hesi-tancy in pronouncing vows is frequently accompanied by a great awareness of the exigencies and the importance of the perpetual religious profession to which they aspire and wish to prepare themselves. Thus it has seemed desirable in a certain number of institutes that at the end of their novitiate the novices should be able to bind themselves by a ~ different from vows, yet answering their twofold desire to give them-selves to God and the institute and to pledge themselves to a fuller preparation for perpetual profession. Whatever form such a ~tempora .x'~y~fi~ may take, fidelity to a genuine religious vocation demands that it should in some way be based on the require-ments of the three evangelical counsels and should thus be already entirely orientated toward the one per-petual profession, for which it must be, as it were, an apprenticeship and a preparation. 8~He who commits himself to walk in the path of the Savior in the religious life, must bear in mind our Lord's own words that "no one, having put his hand to the plow and looking back, is fit for the kingdom of God" (Lk 9:62). Just the same, the psychological and emotional difficulties encountered by some individuals in their progressive adaptation to the religious life are not always resolved upon the termination of the novi-tiate, and at the same time there is no doubt that their vocation can be authentic. In many cases, the permis-sion for absence provided for by canon law will allow superiors to make it possible for these religious to spend some time outside a house of the institute in order to be the better able to resolve their problems. But in some more difficult cases, this solution will be inadequate. ÷ 4. Religious Formation VOLUME' 28o 1969 ¯ 363 Superiors can then persuade such candidates to return to lay life, using if necessary, the faculty granted in Number 38 of this Instruction. 9--Lastly, a religious formation more based on stages and judiciously extended over the different periods of the life of a young religious should find its culmination in a serious preparation for perpetual vows. It is in fact desirable that this unique and essential act whereby a religious.ds cons_ecrated to~.,.God~forever.,,.s_houl.d~be~pr~e_~;, ceded by a sufficiently long immediate preparation, spent in retreat and prayer, a preparation which could be like a second novitiate. II ÷ ÷ Religious Formatim~ REVIEW FOR RELIGIOUS SPECIAL NORMS The Sacred Congregation for Religious and for Secular Institutes, in its desire to promote necessary and useful experiments in view of the adaptation and renewal of religious formation, having examined these questions in its plenary meetings of June 25-26, 1968, by virtue of a special mandate from the Sovereign Pontiff, Pope Paul VI, has seen fit, by this Instruction, to formulate and to publish the following norms: 10--I. Religious formation comprises two essential phases: the novi~t4ate and the~probationary period which follows the novitiate and lasts for a period adapted to the nature of the institute, during which the members are bound by vows or other commitments. II. A.*.ibreliminar.y-~period~,;of varying duration, obliga-tory in certain institutes under the name of postulancy, usually precedes admission to the novitiate. l l--I, This preliminary probation has as its purpose not merely to formulate a tentative judgment on the aptitudes and vocation of the candidate, but also to verify the extent of his knowledge of religious subjects and, where need be, to complete it in the degree judged necessary and, lastly, to permit a gradual transition from lay life to the life proper to the novitiate. II. During this probationary period it is particularly necessary to secure assurance that the candidate for religious life be endowed with such elements of human and emotional maturity as will afford grounds for hope that he is capable of undertaking properly the obliga-tions of the religious state and that, in the religious life and especially in the novitiate, he will be able to pro-gress toward fuller maturity. III. If in certain more difficult cases, the superior feels, with the free agreement of the subject, that he should have recourse to the services of a prudent and qualified psychologist known for his moral principles, it is de- sirable, in order that this examination may be fully ef-fective, that it should take place after an extended period of probation, so as to enable the specialist to formulate a diagnosis based on experience. 12--I. In institutes where a postulancy is obligatory, whether by common law or in virtue of the constitu-tions, the general chapter may follow the norms of this present Instruction for a be'tter adaptation of the period of postulancy to the requirements of a more fruitful preparation for the novitiate. II. In other instututes it belongs to the general chapter to determine the nature and the length of this prelimi-nary probation, which can vary according to candi-dates. Nevertheless, if it is to be genuinely effective, this period should neither be too brief nor, as a general rule, be extended beyond two years. III. It is preferable that this probation should not take place in the novitiate house. It could even be helpful that, either in whole or in part, it be organized outside a house of the institute. IV. During thi~ preliminary probation, even if it takes place outside a house of the institute, the candidates will be placed under the direction of qualified religious and there should be sufficient collaboration between these latter and the novice master, with a view to assuring continuity of formation. 13--I. Religious life begins with the novitiate. What-ever may be the special aim of the institute, the prin-cipal purpose of the novitiate is to initiate the novice into the essential and primary requirements of the reli-gious life anti also, in view of a greater charity, to imple-ment the evangelical counsels of chastity, poverty, and obedience of which he will later make profession, "either through vows or other sacred bonds which are like vows in their purpose." 18 II. In those institutes where "the very nature of the religious life requires apostolic action and services," 14 the novices are to be gradually trained to dedicate them-selves to activities in keeping with the purpose of their institute, while developing that intimate union with Christ whence all their apostolic activity must flow.15 14--Superiors responsible for the admission of can-didates to the novitiate will take care to accept only those giving proof of the aptitudes and elements of ma-turity regarded as necessary for commitment to the re-ligious life as lived in the institute. 15--I. In order to be valid, the novitiate must be made in the house legitimately designated for this purpose. Lumen gentium, n. 44; ed. Abbott, p. 75. Perfectae caritatis, n. 8; ed. Abbott, p. 472. Ibid. ÷ ÷ ÷ Religious Formation VOLUME 28~ 1969 865 Religious Formation REVIEW FOR RELIGIOUS 566 II. It should be made in the community or group of novices, fraternally united under the direction of the novice master. The program as well as the nature of the activities and work of the novitiate must be organized in such a way as to contribute to novice formation. III. This formation, conformably to the teachings of our Lord in the gospel and the demands of the particular aim and spirituality of the institute, consists mainly in initiating the novices gradually into detachment from everything not connected with the kingdom of God, the practice of obedience, poverty, prayer, habitual union with God in availability to the Holy Spirit, in order to help one another spirtually in frank and open charity. IV. The novitiate will also include study and medita-tion on Holy Scripture, the doctrinal and spiritual for-mation indispensable for the development of a super-natural life of union with God and an understanding of the religious state, and, lastly, an initiation to litur-gical life and the spirtuality proper to the institute. 16--I. The erection of a novitiate does not require the authorization of the Holy See. It belongs to the superior general, with the consent of his council and conformably to the norms laid down in the constitutions, to erect or to authorize tbe erection of a novitiate, to determine the special details of the program, and to de-cide on its location in a given house of the institute. II. If necessary, in order to make more effective pro-vision for the formation of the novices, the superior general may authorize the transfer of tbe novitiate com-munity during certain periods to another residence des-ignated by himself. 17--In case of necessity, the superior general, with the consent of his council and after consultation with the interested provincial, may authorize the erection of several novitiates within the same province. 18--In view of the very i~nportant role of community life in the formation of the novices, and when the small number of the novices would prevent the creation of con-ditions favorable to genuine community life, the superior general should, if possible, organize the novitiate in an-other community of the institute able to assist in the for- .mation of this small group of novices. 19--In special cases and by way of exception, the superior general, with the consent of his council, is em-pqwered to allow a candidate to make his novitiate validly in some house of the institute other than the novitiate, under the responsibility of an experienced reli-gious acting as novice master. 20--For a reason which he regards as just, the major superior may allow first profession to be made outside the novitiate house. 21--In order to be valid, the novitiate as described above must last twelve months. 22--I. Absences from the novitiate group and house which, either at intervals or continuously, exceed three months render the novitiate invalid. II. As for absences lasting less than three months, it pertains to the major superiors, after consultation with the novice master, to decide in each individual case, taking into account the reasons for the absence, whether this absence should be made up by demanding an ex-tension of the novitiate, and to determine the length of the eventual prolongation. The constitutions of the insti-tute may also provide directives on this point. 23--I. The general chapter, "by at least a two-thirds majority, may decide, on an experimental basis, to inte-grate into novitiate formation one or several periods in-volving activities in line with the character of the in-stitute and away from the novitiate, in the degree in which, in the judgment of the novice master and with the consent of the major superior, such an experiment would seem to be a useful contribution to formation. II. These formation stages may be used for one or sev-eral novices or for the novitiate community as a whole. Wherever possible, it would be. preferable that the novices take part in these stages in groups of two or more. III. During these stages away from the novitiate com-" munity, the novices remain under the responsibility of the novice master. 24---1. The total length of the periods spent by a novice outside the novitiate will be added to the twelve months of presence required by Article 21 for the validity of the novitiate, but in such a way that the total duration of the novitiate thus expanded does not exceed two years. II. These formative apostolic periods may not begin until after a miniinum of three months in the novitiate and will be distributed in such a way that the novice will spend at least six continuous months in the novitiate and return to the novitiate for at least one month prior to first vows or temporary commitment. III. In cases where superiors would deem it useful for a future novice to have a period of experience before beginning the three months of presence required at the start of the novitiate, this period could be regarded as a probation period and only after its completion would the novitiate begin. 25--I. The nature of experimental periods outside the novitiate can vary according to the aims of various institutes and the nature of their activities. Still, they must always be planned and carried out in view of forming the novice or, in certain cases, te.sting his apti-tude for the life of the institute. Besides gradual prepara-÷ ÷ Religiotts Formation VOLUME 28, 1969 "" " 367 ÷ ÷ Religious Formation REVIEW FOR RELIGIOUS 368 tion for apostolic activities, they can also have as their purpose to bring the novice into contact with certain concrete aspects of poverty or of labor, to contribute to character formation, a better knowledge of human na-ture, the strengthening of the will, the development of personal responsibility, and, lastly, to provide occasions for effort at union with God in the context of the active life. II. This balancing of periods of activity and periods of retreat consecrated to prayer, meditation, or study, which will characterize the formation of. the novices, should stimulate them to remain faithful to it throughout the whole of their religious life. It would also be well for such periods of retreat to be regularly planned during the years of formation preceding perpetual profession. 26--The major superior may, for a just cause, allow first profession to be anticipated, but not beyond fifteen days. 27--In institutes having different novitiates for dif-ferent categories of religious, and unless the constitutions stipulate otherwise, the novitiate made for one category is valid likewise for the other. It belongs to the con-stitutions to determine eventual conditions regulating this passage from one novitiate to the other. 28--The special nature and aim of the novitiate, as a/so the close bonds which should be found among the novices, really demand a certain separation of the novice g~oup from the other members of the institute. Never-theless the novices may, according to the judgment of the novice master, have contacts with other communities or religious. Hence it will be the task of the general chapter, taking into consideration the spirit of the insti- ¯ tute and the demands of special circumstances, to decide what kind of contacts the novices may have with the other members of the institute. 29--I. The general chapter may permit or even im-pose during the regular novitiate year certain studies which may be useful for the formation of the novices. Doctrinal studies must be put at the service of a loving knowledge of God and a deepening of the life of faith. II. Excluded from the novitiate year described in Number 21 are all formal study programs, even of the-ology or philosophy, as also studies directed toward the obtaining of diplomas or in view of professional training. 30-~All tasks and work entrusted to novices will be tinder the responsibility and direction of the novice mas-ter, who nevertheless may seek the aid of competent persons. The chief aim of these various tasks must be the formation of the novices, not the interests of the congregation. 31~-I. In the direction-of the novices, particularly during the periods of formative activity, the novice master will base his direction on the teaching so clearly enunciated by the Second Vatican Council: "Therefore, in order that members may above all respond to their vocation of following Christ and may serve Christ Himself in His members, their apostolic activity should result from their intimate union with Him." 16 "To this end, let the members of all institutes, seeking above all only God, unite contemplation, whereby they are united with Him in mind and heart, with apostolic love, whereby they strive to associate themselves with the work of redemption and to spread the kingdom of God." 17 II. With this in mind he should teach the novices (1) to seek in all things, as well in apostolic activities or the service of men as in the times consecrated to silent prayer or study, purity of intention and the unity of charity toward God and toward men; (2) when the apostolic activities of their institute lead them to become involved in human affairs, to learn how to use this world "as though not.usingjtl) ,, ~.~ ,~ . (3) to understand the limitati~"iSf ~l~i~'~'~i~,fi::fictivity without being discouraged and to work at the ordering of thei.r,.ow~,life, bearing in mind that no one can give l~ims~i~'ati~){d~ically to God and his brethren without first getting possession of himself in humility; (4) to bring about in their lives, along with a will which is firm and rich in initiative, and conformably to the demands of a vocation to an institute dedicated to the apostolate, the indispensable balance on both the hu-man and the supernatural level between times conse-crated to the apostolate and the service of men and more or less lengthy periods, in solitude or in .community, devoted to prayer and meditative reading of the Word of God; (5) in fidelity to this program which is essential to every consecrated life, to ground their hearts'~'gr~dually.:,.in. union with God and that peace which comes from doing ~li'g i~#ii~fi will, whose demands they will have learned to discover in the duties of their state and in tne~'prompt~- ings of justice and charity. 32--I. Unity of heart and mind must reign between superiors, the novice master, and the novices. This union, which is the fruit of genuine charity, is necessary for religious formation. II. Superiors and the novice master must always show toward the novices evangelical ~simplicity, kindness coupled w~tb~"gentleness, and respect for their person-ality, in order to build up a climate of confidence, docil-ity, and openness in which the novice master will be able Per[ectae caritatis, n. 8; ed. Abbott, p. 472. Ibid., n. 5; ed. Abbott, p. 470 + + 4. ltetiglous Formation VOLUME 28, 1969 369 )Reiigious Formation REVIEW FOR RElIGiOUS to orientate their generosity toward a complete gift of thdmselves to the Lord in faith and gradually lead them by word and example to learn in the mystery of Christ crucified the exigencies of authentic religious obedience. Thus, let the novice master teach his novices "to bring an active and responsible obedience to the offices they shoulder and the activities they under-take." is 33--As for the habit of the novices and other candi-dates to the religious life, the decision rests with the general chapter. 34--I. The general chapter, by a two-thirds majority, may decide to replace temporary vows in the institute with some other kind of commitment as, for example, a promise made to the institute. r II. This commitment will be made at the end of the novitiate and for the duration of the probationary period extending to perpetual profession or to the sacred com-mitments which are its equivalent in certain institutes.19 LThis ~,~.tm~nt may also be made for a briefer period and be renewed at stated intervals, or even be followed by the making of temporary vows. ¯ 35--I. It is altogether proper that this should have reference to the practice of the three evan-gelical couns61s, in order to constitute a genuine prepara-tion for perpetual profession. It is of the utmost impor-tanc~ to safeguard unity of religious formation. Although the practice of this life is realized definitively at per-petu~ l profession, it must begin quite a long time before this profession. II. Since, therefore, the one perpetual profession as-sumes its full significance, it is fitting that it should be preceded by a period of immediate preparation lasting for a certain length of time and serving as a kind of ~. The duration and details will be deter- ~ b~ the general chapter. 36--Whatever may be the nature of this ~, its effect will be to bind whoever makes it to his congregation or his institute and it will entail the obligation of observing the rule, constitutions and other regulations of the institute. The general chapter will determine otiaer aspects and consequences of this com-mitment. 37--I. The general chapter, after careful consideration of all the circumstances, shall decide on the length of the period of ~s or ¢~ which is to extend from the end of the novitiate until the making of perpetual vows. This period shall last for no less than Ibid., n. 14; ed. Abbott, p. 477. See n. 3 of the present Instruction. three years and no more than nine, counting the time continuously. II. The prescription still stands that perpetual profes-sion must be made before the reception o[ holy orders. 88--I. When a member has left his institute legiti-mately, either at the expiration o[ his ~e.s- ~l~latt_~ommi~m,e~at or after dispensation from these ob-ligations, and later requests re-admission, the superior general, with the consent of his council, may grant this re-admission without the obligation of prescribing the repetition of the novitiate. II. The superior general must, nonetheless, impose on him a certain period of probation, upon the completion of which the candidate may be admitted to temporary vows or commitment for a period of no less than one year, or no less than the period of temporary probation which he would have had to complete before per-petual profession at the time he left the institute. The superior may also demand a longe~ period of trial. III APPLICATION OF THE SPECIAL NORMS In the implementation of these present decisions the following directives shall be observed: I. The prescriptions of common law remain in force except in so far as this present Instruction may derogate therefrom. II. The faculties granted by this Instruction may not in any way be delegated. III. The term "superior general" also includes the abbot president of a monastic congregation. IV. In case the superior general is incapacitated or legitimately impeded from acting, these same faculties are granted to the one who is legitimately designated by the constitutions to replace him. V. In the case of nuns dedicated exclusively to con-templative life, special regulations shall be inserted into the constitutions and submitted for approval. Neverthe-less, the norms indicated in Numbers 22, 26, and 27 may be applied to them. VI. 1. If the special general chapter prescribed by the motu proprio Ecclesiae sanctae has already been held, it will belong to the superior general and his council, acting as a body, after due consideration of all the cir-cumstances, to decide if it is advisable to convoke a general chapter to decide the questions reserved to it or to await the next ordinary general chapter. 2. Should the superior general with his council, as above, deem it too difficult or even impossible to con-voke a new general chapter and if, at the same time, the ,Religious Formation VoLOME ~'28, "1969 371 implementation of the faculties reserved to the decision of the chapter is regarded as urgent for the welfare of the institute, the superior general and his council, as before, are hereby authorized to implement some or all of these faculties until the next general chapter, pro-vided that he,previously consult the other major supe-riors wxth their councils and obtain the consent~oL, at least two-thirds of their number. The major superiors m turn should make it a point to first consult their per-petually professed religious. In institutes having no provinces, the superior general must consult the per-petually professed and obtain the consent of two-thirds. VII. These directives, issued on an experimental basis, take effect as of the date of the promulgation of the present Instruction. Rome, January 6, on the Feast of the Epiphany of our Lord, in the year 1969. I. CARD ANTONIUTTI Prefect ~ ANTONIO MAURO Tit. Archbishop of Tagaste Secretary ÷ + + Religious Formation REVIEW FOR RELIGIO0$ EDWARD L. HESTON, C.S.C. Temporary Vows and Promises AS period of temporary vows in preparation for per-petual profession has become so much a part of our for-mation structures in contemporary religious life that the casual observer could easily be led to believe that such temporary vows have always been required and that they constitute one of the really essential elements of re-ligious life. Yet, temporary vows are of comparatively recent origin in canonical legislation. In fact, the first universally binding imposition of temporary vows was formulated in the Code of Canon Law promulgated in 1917. Almost every religious congregation still has among its members a certain number who went from the novi-tiate directly into perpetual profession. The prescription of temporary vows was dictated by prudence and long experience. Because of the evidently far-reaching consequences of perpetual profession it no longer seemed advisable for a candidate to make such profession without an opportunity to live the religious life in circumstances more realistic than those provided by the background of a strict novitiate program. With this dictate of prudence there could be no quarrel in principle. There was none for many decades. Even when questions arose in the wake of all the discussions opened up in the postconciliar atmosphere, the point at issue was not the probationary period itself but rather the concrete framework around which it would be built. These discussions eventually raised the question whether a period of living under temporary public re-ligious vows was the only or, even tbe best, wayZtoT.f)re- ,pare ~ov~perpetua~ profession. ~ome ot tlaese ~ou~ts have stemmed from psycliolog~cal problems ~n the minds of contemporary candidates for the religious life. Many # This article was originally prepared for La vie des commu-nautds religieuses and is reprinted here in its English form by the kind permission of the editor of La vie. + + ÷ Edward L. Hes-ton, C.S.C., procu-rator general of the Holy Cross Fathers, lives at Via Aure-lia 391; 00165 Rome, Italy. VOLUME 28, 1969 instinctively, and rightly, think of vow as synonymous with commitment, a consecration to God. No such com-mitment or consecration, they, reason, can be anything else than complete and permanent. Hence, the concept of a temporary vow really involves some kind of contra- ~%d.Tihcis tsuvicioeciwnncptolyi.n btyw thaes expressed sister who declared that being restricted to making vows for only one year when she really wanted to give herself to God forever meant that she could neither say what she meant nor mean what she said. It m~ght seem relatively easy to attempt to solve the difficulty by recourse to the traditional theological explanation that, as far as the commitment itself is con-cerned, the profession of temporary vows is as all-em-bracing and as lasting as that involved in perpetual pro-fession. The only difference is in the duration. Tempo-rary profession, one could point out, is so closely con-nected with perpetual profession that no candidate can be admitted to temporary vows without the intention of eventually proceeding to perpetual profession when the proper time comes. One could point out that the only difference between temporary profession and perpetual profession is that the commitment is essentially the same but that, in order to safeguard the best interests of both the candidate and the institute, canon law suspends some of the juridical effects of this profession before allowing it to become perpetually binding. But, well grounded as it is in sound theological and juridical principles, this explanation has not always clarified the matter in the minds of the interested parties. There is the further consideration that, as can be seen in many cases arising out of practical experience, it hap-pens not infrequently that young men and women come to the end of their novitiate formation and still do not feeL.either spiritually or psychologically "up" to the comniitinent involved in making vows, even-tempora~ ~O~as.~ Since, at the same time they gi~ encouraging signs of an authentic religious vocation, the question has been raised whether they cannot be given an opportunity to remain in the religious life without binding them-selves by vows in the strict sense of the term; and this situation has given to the problem a certain concrete actuality. A further consideration is that the increasing facility with which temporary vows can be dispensed has tended almost inevitably to weaken respect for this particular form of commitment, because there seems ,at times to be ahnost a_tr~end not. to take such vows~verylseriously. It was against this background i~f doubts and diffi-culties that suggestions gradually began to come to the fore that the probation which is the aim of temporary E. L. Hes~n, ~.$.C. REVIEW FOR RELIGIOUS vows might possibly be achieved by some other means. It is generally admitted that a candidate can acquire an authentic and practical experience of religious life evvideend t hhoe uhgahs nthoet b~o.p~us~snib_ldil~i_btyty _-p ou~b_!_[ ilci_v_i~r_~negl_:tiignid.?eUr Sso v_o_wmse,_ p 9rot~-h~r form of binding commitment. The possibility of pre-paring for perpetual commitment without some form of temporary commitment is not given serious con-sideration. Could not a young religious make this commitment through a simple promise having the proper juridical sanction? Such questions as these provided the background for the provisions contained in the recent Instruction Renovationis causam on the renewal of religious formation issued by the Sacred Congregation for Religious and Secular Institutes, January 6, 1969. Among the special experimental faculties requested by the Union of Superiors General and the International Union of Mothers General in December, 1967, was that of substituting a commitment by promise got tem-porary vows. The pertinent passages of the latest Instruc-tion of the Holy See read as follows: 34~I. The general chapter, by a two-thirds majority, may de-cide to replace tem.porary vows in the institute with some other kind of commlunent, as for example, a promise made to the institute. II. This commitment will be made at the end of the novitiate and for the duration of the probationary period extending to perpetual profession or to the sacred commitments which are its equivalent in certain institutes. The tempora_ry-commitmenC. may also be made for a briefer period-and ~ r~new~d at stated intervals, or even be followed by the making of tempo-rary vows. Thus, the general chapter of an institute may decide that, instead of temporary vows, a candidate may2bin~ himself to live.acgordiiag to the constitutions in prep~ira- ~i~)i~--for~the profession of perpetual vows. The question naturally arises: What is the difference between such a promise and a vow? In reply we can state that a vow is a special kind o~ promise. Every vow is a promise, but not every promise is a vow. A vow is defined by moral theologians as "a deliberate and free promise made to God of a possible and better good" (Noldin, Summa theologiae moralis, II, p. 195). A promise, in general, implies binding oneself to do or to omit something, such promise being accepted by the one to whom it is made and thus giving rise to a genuine obligation. The binding force underlying this obligation would be that of the virtue of fidelity. It is of the essence of a vow that it be made to God. A vow is an act of the virtue of religion, because it is an act intended to honor and to worship God. Hence + 4- 4- Vows/Promises VOLUME 28, 1969 + ÷ ÷ E. L. Heston, C.S.C. REVIEW FOR RELIGIOUS 376 "vows" made, as the expression often has it, to the Blessed Mother or to some favorite saint, are not vows at all in the authentic sense of the term, unless the im-mediate term of the promise, for example, the Blessed Mother or some saint, is understood as ultimately having God for its object. Hence, the fulfillment of a vow entails a twofold moral goodness, that of the act itself and that of the vow, just as the violation of a vow implies a two-fold malice, one against the virtue involved and another against the virtue of religion. Under these aspects, the promise which could replace temporary profession is clearly different from a vow. First and foremost, su~h_~aspr~omi_se-~pu~!_d.not~bemade-to God but-~tp.-~tbe.-_.cong~_ega_t~on. Hence the~:m_~king.and _keeping of_~t_h_eTpromise would in no way-involve the virtue of religion. And just as there would not be a twofold moral ~goodness in the act commanded by this promise, so there would be no twofold moral malice in failure to keep it. In these considerations, we find the essential oldifferences between a temporary vow and a temporary promise. What form will such a promise take? Various possi-bilities present themselves. The basic principle would be that this promise should ~pproxi_~mate~S~asTcl6sely~as~ possibl~- the:- commitment of ten~porary_ professi0~;it-self;- It should contMn at its very.heart and core thee 0bli~a- ~ibi~to li~ acc-ording t~-ttie evangelical ~c6unsels in the' ma_~n_e_r _o~uth__ne_d ~y the constitutions of. the: institute~- This would provide an authentic experience of religious life by imposing basically the same kind of life as would result from the making of temporary religious vows. A simple "promise of service," or something similar, unless clearly defined in all its implications, would hardly seem adequate. The main objection would be that.-it-seems__to.shift~the ~mpha__s_i_s__~rom" God t6-6ttfe-~: Love of nexghbor i~-~f~o~rse, love of God, provided it be properly understood and practised, and vice versa. But it is extremely important to establish and maintain a God-centered approach to religious life. This is done by being convinced, first of all, of the special significance of the commitment, the special consecration, which flows from the act of profession either of a Vow or of a promise t o-live~as~ t hough-_~o~ ti a-d~ be-~O~-n rn~a~d~ This is w"--~-fi~ke-~'~vationis chusam, n. 35, I, states clearly: It is altogether proper that this temporary bond should have re[erence to the practice o~ the three evangelical counsels, in order to constitute a genuine preparation ~or perpetual pro-fession. It is o[ the utmost importance to safeguard unity of religious ~ormation. Although~ the-pr~i~i~eZb[ ~this--li~e is realized, definitively at ~r~etual'~i~ofes~i0ni it afih~-~ begin quite'a 16hg time before ~is pr~fes~ion~ - From these observations it should be clear that, as ]~ar as substance is concerned, a probationary period based on a promise is not fundament~ll~ different in effect from ofie based on temporary yows. The difference is more in the psychological than in the real objective order. But since the problems which called for a new solution were in that same order, it is natural that their solution should be found there also. Article 36 of the Instruction Renovationis causam stipulates that the general chapter shall determine the juridical effects and sanctions involved in the making of a promise instead of vows. Thus the chapter will have to decide, among others, such questions as active and passive voice, the mutual obligations of the candidate and the institute and so forth. This determination by the chapter is necessary because, since they will not have made public vows, r.eligious__bound by a temporary pr.omise, will. not be religious-in the canonical sense o~ the term. For the adoption o~ a promise instead of temporary vows, as for the adoption o~ some other faculties made possible by Renovationis causam, the approval of a two-thirds vote of the general chapter is required. One might ask just what is to be done in cases where a special or ordinary general chapter has already been held or in those where such a chapter is yet to be convoked. The Instruction provides that in such cases the superior gen-eral and his council, acting as a body, will decide col-legially if a special chapter is to be summoned for this specific purpose. If it is deemed impractical to convoke the chapter or to anticipate the chapter already scheduled for a later date, and if at the same time it is thought urgent to proceed along the lines mapped out by the Instruction, the superior general will consult all the major superiors and their respective councils. If at least two-thirds of their number are in agreement, he and his council, as before, may proceed to implement the dispensations from canon law outlined in the docu-ment. In institutes having no provinces, the superior general will consult all the perpetually professed re-ligious and if two-thirds of them concur, he may then proceed with his council as before to implement the provisions of the Instruction. The Instruction makes an observation which is of the utmost importance when it reminds all religious that, although the existing juridical norms are being notably eased, this should not be to the ultimate detriment of the fundamental religious values which both the former legislation and the new possibilities have endeavored to safeguard (see the second last paragraph of the Intro-duction of the Instruction). No one should get the er-÷ ÷ ÷ Vows ] Pi'omises VOLUME 28, 1969 377 roneous impression that these new provisions are in-tended in any way to contribute to a wat~ing down of the religious, life. Their purpose, on the contrary, is to make it possible to use new approaches to make reli-gious life more realistic and earnest and thus to enable it to make to the Church at large the contribution which is expected of it. It hardly needs to be pointed out that no one expects this particular experiment or even the others, to solve all the psychological and emotional problems confronting both those in formation and those responsible for adapt-ing formation structures to the mentality and particular needs of contemporary youth. But the door has been left open by the Holy See, and only experience will even-tually show what advantages or disadvantages may ulti-mately accrue to the religious life through the use of a different method of preparing for perpetual profession. 4- 4- 4- E. L. Heston, C.S.C. REVIEW FOR RELIGIOUS SISTER MARY ROGER, S.B.S. The Christian Aspect of Black Power In August, 1968, nearly two hundred of us black Sisters, representing approximately seventy-two religious orders in the United States and one in Africa, came to-gether for the first time in history at Mount Mercy College in Pittsburgh, Pennsylvania. Many of us were reluctant and fearful about this conference at the start, but needless indeed was this trepidatibn on our part, for we found it to be a bold and brave happening--a superbly strengthening and stimulating experience. It is in the light of this new-found strength and stimulation that I express my opinion of Black Power, an opinion formed with knowledge of the views of many black people. On a hot Mississippi day in 1966, the term Black Power was uttered from the depths of the soul of a man who really believed in it. The term has always been in our vocabulary, but under different connotations-- meanings, perhaps, not put so boldly and clearly. The Black Power of which we speak today, and which so many of our oppressors fear, is really black people tending to black business. Now we all know that to have or do business one must have a hold and share in the power structure and those elements which comprise af-fairs. For this to be realized, the attitude of the white business man must be opened to grasp every opportunity to inculcate the genius and good will of the black man into his business. The black man, in his turn, must seek out means to make himself an "in" member and move on to greater shares, such as management and owner-ship. The person who truly strives to eradicate educa-tional denial and economic exploitation is a real ad-vocate of Black Power. Black Power is the ability of black people to hold black conventions in order to better equip and strengthen ourselves to bring about more harmonious living be-tween the races. 4. 4. Sister Mary Ro-ger, S.B.S. teaches at Holy Providence School; 1663 Bris-tol Pike; Cornwells Heights, Penrisyl-vania 19020. VOLUME 28, 1969 + ÷ ÷ Sister Mary Roger, S.B.S. REVIEW FOR RELIGIOUS Black Power is black pride, something which has long been overdue. Thank God we are getting it nowl (I can recall how ashamed of our "supercurly" hair, jet black skins, and deep rich voices some of us were. How could we feel otherwise when it was so apparent that straight-haired and white-skinned people could go anywhere and do anything?) It is because of this same black pride that black Americans are demanding black leaders for local affairs. It is the duty of white America to understand this and to move ahead in the direction of not only encouraging black people tending to black business, but of witnessing black people tending to white business. Un-til we reach that latter state we have not arrived at the full meaning of our topic. Standards do not have to be lowered for all of us, any more than they must be lowered for all of any other race. No race is an island of all things bad. We are all capable of being good or bad. Circumstances affect peo-ple. People must, in turn, understand and improve the circumstances. Every single facet of American life must be opened to us. No doors can be closed. That time has passed. We are here. We have been here. We have worked here. We are going to stay and prosper here. Black Power is the business of all of us, and since it is, various discrepancies are intolerable. For example, when a certain black man uttered non-flattering remarks, he was barred from the city; whereas a certain white man publicly de~ed our federal government and openly threatened us--and he ran for president of the United States. In another case, a black man was jailed for "in-flammatory" remarks; while a white man, guilty of similar fiery comments, was never imprisoned and has become the second head of our country. It would almost seem that some are punished and some rewarded for the same utterances, depending only on the color of their skin. "A house divided against itself cannot stand." Our country can no longer go on the way it has been going. No man has it in his power to tamper with justice. Because of the fear of Black Power many areas will be closed fast and long to us, but we must persist in our attainment of that which is rightfully ours. On many occasions persistence must become insistence. Few men give gladly and willingly of their riches and power-- especially to an oppressed people who have finally de-cided to be oppressed no longer. It is well for all of us to remember that there is room in the world for fortitude and daringness as well as patience and caution. To just sit and just wait after years and years of waiting should be judged as cow-ardice. Study your history, fellow Americans. Many wars have been fought in the name of justice. Even G9d saw fit to deal violently with Pharaoh and his people for the sake of justice to the Hebrews. Certainly we will not debate the meaning of Patrick Henry's famous words. He meant to fight and die for liberty. He was not con-tented to wait. He was tired. He had "had it." For this valor, .we, today, still admire, him. He is an American hero. If there are multiti~des of similar .cases, then, I ask you, can you expect less of others who are tired and have "had it"? If so, why? Black Power is being just about the proper places in history for all people. It is time that it be made known to the nation that Benjamin Banneker played a major part in the planning of the city of Washington as well as L'Enfant. It should be written that Columbus had a black ship pilot with him in 1492. It should be told that black men helped to find and found territories in the West. In 1512, a group of black people landed in Florida with Ponce de Leon in search for the "Fountain of Youth." Where are the publishers who will risk the news of the great role of Crispus Attucks at the Boston Massacre? Have they been born yet? Who will write of Nat Turner and Patrick Henry in the same tone and in the same text? Black Power is not a separate book of history--it is one complete and fair history book. It is a book that tells of the lofty as well as the menial tasks of all. We have all contributed to make America great. Though our roles were limited to that which many thought necessary to limit us to, and though we had no control over the violence which the great fathers of this country saw fit to administer in order to be free--we, the black people, have contributed the most to the building and survival of this nation. We have done the hard dull work that had to be done. No one else would have done it--and it had to be done. Black Power is a certain openmindedness concerning us. It is time we did away with the beliefs that we all dance well, sing well, love watermelon and can't live without our blues and jazz. It happens that some of us can't sing, can't dance, and hope we never see water-melon again. People are individuals--we can't set up an attitude and expect our one-track mind to be the answer for all nearly thirteen million of usl It just isn't that simple. To us should not be given the credit for violence--when we were well chained and branded by man, other violent acts were being committed. I am glad to inform many that we are the least contributors to violence in the country. The few of us who commit it really have such a late start and don't know how to really do violence--we are not equipped to do violence. 4. 4. Black P ow~ VOLUME 28, 1969 38! Too good a job of violence was done on us. We are too ¯ noble to be truly violent as a people. It is tragic that Amer-ica so readily answers to violence. Only a violent act seems to bring our government heads to a session called on our behalf. The big poverty programs really started after. Watts. In the mentality of stalwart Christians of old, we, ttxe Catholics of today, must do when something is to be done, must speak when something should be saidl We must make it our duty to right the unpardonable wrong, to fight the unrelenting foe; and when we are weary and our souls tend to waver--bear in mind: Only insofar as the black man has access to America will America have access to Godl Aware of this fact, let us resolve here and now, to be determined, or more de-termined, to right wrongs near us, so that--even though not nationalized nor immortalized--we shall all be able to say: Free at lastl Free at last! Thank God almighty, we're free at last! ÷ ÷ ÷ Sister Mary Roger, S.B$. REVIEW FOR RELIGIOUS JOSEPH J. REIDY, M.D. The New Community and Personal Relationships For a number of years some directors of seminaries and superiors of religious communities have sought help from psychiatrists and persons in related professions. Most of the help has been in the diagnosis and treat-ment of individuals, the screening of candidates, and courses related to the pastoral duties of priests. In the fall of 1966 the superiors of a religious order asked me to take part in the training program of their postulants and novices. The superiors were concerned about the increasing discontent and emotional problems in their communities, particularly affecting the younger and apparently well-adjusted sisters. They thought that if changes were made in the ~training of these persons, some of the maladjustment might be prevented. I do not know if a psychoanalyst had ever worked with a group of religious in this way; but it was a new experience for me, and I was not certain that I knew the best way to do it. Since I believe that the service I performed differed from those offered by other professionals who have worked with such groups, it might be of interest to describe not only the results, but also the procedure.1 We discussed what we thought might be appropriate and finally agreed that I would simply meet regularly with the postulants who had just begun their religious training. I asked that these meetings not be presented 1 Several years ago a community in Mexico worked with several psychoanalysts in what was called "group psychoanalysis." From the accounts that were available to me, I was not able to decide just what was taking place and whether I could agree with all that was done. I feel it is important to have this description so that a fair judgment can be made about this procedure. + + + Dr. Joseph J. Reidy, M.D., writes from 1010 St. Paul Street; Baltimore, Maryland 21202. VOLUME 28, .1969 383 .L ~. Reidy, M.D. REVIEW FOR RELIGIOUS ~84 as classes or as group psychotherapy and that attendance at the meetings be voluntary. I decided to prepare no material for these meetings, to introduce no topics, and to talk with the sisters on whatever topics they wished. I hoped in this way they would talk about what interested and troubled them, not what their superiors or I thought were their con-cerns. They might have some difficulty in talking, and some important matters might not be mentioned; indeed, a possible outcome was that nothing of importance would be discussed. By this arrangement I hoped to avoid certain diffi-culties. One danger was ,that if the sessions were too much like classes, very little fedling might be expressed. On the other hand, if the participants experienced feelings too intensely, they might become so anxious that they would not wish to continue. This almost certainly would happen if I brought up sensitive topics for discussion without regard to their readiness. I did not make any suggestion about the superiors being present, and after the first two meetings the director of postulants did not come to the rest of the meetings. During the novitiate, the second year we worked together, the director of novices came only to the last meeting. I had asked the superiors not to tell me about the religious rule and practices of their order, nor about any of the candidates. I wished to learn, if possible, how these sisters experi-enced the life of the order. Also, I did not want to eval-uate or diagnose any individual, nor did I wish them to feel I was doing so. During the two years I worked with them I did not report the content of the meetings or information about the individual sisters to the supe-riors; and the sisters knew this. They also knew that at no time would I discuss any person with the superiors, and that when I was ready to make my recommendations to the superiors I would share them with the group. At our final meeting I discussed with the sisters the ideas contained in this paper. There were seventeen young women in the group. All except four had just finished high school, and of the four, three had had one year of college, and one had a graduate degree. Several had gone to high school together, but the others had not known each other before entering the order two months earlier. After a few meetings the large group was divided into two groups of eight and nine persons, and each group met with me for an hour on alternate weeks. The meetings lasted through the pos-tulant year, were interrupted when the sisters went home for the summer, and resumed when they returned as novices. During the two years, the meetings were a matter of lively interest to all, even though some looked on them with disfavor. It did not appear that they tried always to tell me about their "problems," one reason being that they were very enthusiastic about the new life and did not feel there were many problems. They wondered at times why they were meeting with me. Sometimes they agreed beforehand on things to talk about when the group met. But often they did not know what to say, and self-consciously filled the beginning of each meeting with everyday events, with little jokes and teasing of one another, and often asked me what to talk about. Some-times they forgot I was in the group, and found them-selves talking about things in a way which they later said was different than they did at other times and places. They could talk about things in these meetings which they could not talk about in their community recreation, because the meetings with me were not "gripe sessions." Outside the group they might not choose to talk to some sisters about certain things, yet when the group met they could talk about these things to these sisters. At the end of the two years many said that they felt they knew those who had been in their half of the group in a different way then they knew the others. Their feelings changed quite often. Some of the most enthusiastic members were the ones most opposed at times to continuing the meetings. But after some of the meetings they felt the talking had been of great help in understanding. A majority felt they were obliged to attend the meetings. I had said several times that any-one or all were free to come or stay away, and the superi-ors had said the same, but it was not until the middle of the second year they finally became convinced that their presence was not a matter of obligation. During one meeting they vigorously discussed whether it would be wrong if a person missed certain religious functions without a serious reason, and among these religious functions was the hearing of Sunday Mass. After a few persons had said they would not feel guilty of wrong-doing, the question of their obligation to attending these meetings came up. Up to that time attendance had been almost perfect; at once about half of the group stopped coming. I had hoped that if the groups were not given topics to discuss, they would talk about the important things. As I followed the meetings and thought about them at their conclusion, it seemed to me that one theme occurred more frequently than any other. It was a very broad theme; and, as they presented it, included many aspects of their life. I think of it as forming the main topic of this paper. ÷ ÷ ¯ New Community VOLUME 28, 1969 385 4, I. I. P,.i=I~, REVIEW' FOR RELIGIOUS 386 It was their living in community. They spoke of it in general and in theoretical terms, and also in respect to particular events and persons. They did not generally find fault with the community life as practiced in this order; they .accepted it and wished to learn to live it. They asked what it was and how do you live it. What do you do with certain feelings about your fellow religious? How do you handle---or, more often, how do you get rid of--angry, critical, or competitive feelings? They wanted to know how the life as a postulant and novice prepared them for the life they would lead after their training. At times some of them were uncomfortable in the physical closeness of group living, and some had less privacy than they had been accustomed to.~ It is not surprising that they asked these questions and many others; and I do not feel that their having these questions means that there is anything wrong with their adjustment to the life. But I am not sure they found the answers to these questions during their two years of training. Often I felt they were reluctant to go through the labor of trying to understand how and why they felt about certain things. They wanted ready-made solutions, definite answers, and ways to control and put in order their feelings. I knew that I could not in these limited contacts help them to find the answers to these problems and questions, but I did try to help them to see the usefulness of examining their feelings, of tolerating a certain amount of doubt, uncertainty, and anxiety, in the interest of acquiring more than a superficial knowledge of themselves. I would like to look at the topic of living in com-munity and then consider how it concerned these sisters. ~During the summer of 1967, when the postulants were at their homes, I met with another group, of about the same number, who were finishing their third year of training. It was a very brief series of meetings and I did not feel that I had an opportunity to know these sisters very well. But they presented many of the same prob-lems and questions about community life, In the summer of 1968, while I was finishing this paper, I began a series of meetings with a third group of sisters who had been in the order since 1961 and who were preparing to make their final vows. Before the meetings began, the sister provincial asked them for suggestions on topics to be considered. There were twenty-one sisters in this group and the seventeen who answered all suggested topics related to community living. Some of the suggestions were: "Working out and allowing others to work out emotional conflicts." "Dynamics of recreational conversation, for example, at the supper table after being involved in school all day." "The psychology involved in the superior/sister relationship in religious life--fears each might have .in her role, and 'help' to establish a wholesome relationship between the sisters and the superior." "Creativity in forms of group livingu conflict in group livingr" "How to deal with insecure individuals in the community, strong individuals, and so forth." "Communication and openness in group living." "Integrity in relationships." The consideration of community life involves on the one hand the stability and healthof "the environment, and on the other, the intrapsychic conflicts and adaptations of the individual. As to the first, we want to know if the community life affords the opportunity for healthy growth and adjustment. Is it an enviromnent in which a sister can given enthusiastic and dedicated service, or is living in a particular community used as an excuse for mediocrity and avoidance of responsibility? Is .the living together an intolerable stress? I knew that the order was seriously examining these issues and had made many changes in recent years. The superiors were aware of the. well-known problems of religious life, for example, those about authority, and were looking for ways to remedy the defects they had found. In the second year of our work the order held a general chapter for the pur-pose of examining the entire philosophy and structure of the order. I was asked to comment on position papers they had prepared for the order's general chapter, so I knew of their concern that the environment be healthy. The trainees were in the midst of the changes taking place in the order. The changes may have taken from some older sisters a security and stability, and made their adjustment difficult. I do not think it affected these sisters in this way; for one thing, they were not "used to" the thing~ that were changed or discarded. They were excited about the changes, pleased that they were informed of the discussions, and that their opinions were sought. They jokingly and, I thought, proudly referred to them-selves as "guinea pigs." Yet at times they said that the uncertainty about future changes made them feel moody and irritable. What troubled them was the task of getting along with one another--"living in community"--as they called it. It is, I think, the problem of any person living in a group. There are certain features of this group which make it different from other groups and which might change the form and intensity of the usual ga'oup problems. Among other things, they are together almost all of the time; at least during the formation years, their life is exclusively with the persons of the same sex, and it is lived for religious motives. Today the Church is thought of as the "People of God" and the "fellowship of believers." The personal rather than the legalistic aspect of religious worship is emphasized and the religious commitment is to one another arid to the world, rather than to rules and observances of com-mon life. Here is a hypothetical situation, pieced together from 'many examples given during the two years. One sister said that she cannot get along with another sister. She ÷ '4. ]. ]. Reidy, M.D. REVIEW FOR RELIGIOUS 388 told this to her confessor and he said she should pray for the necessary grace. This still did not solve the problem. In the old days it might have been more easily solved. She could pray for her sister and keep the relationship distant or superficial. Today the spirit of living in com-munity discourages an individualistic, withdrawn piety. There is more emphasis placed on the love for one's neighbor as the manifestation of the love for God. Why a community? They thought of answers to this. They did not feel they came together because it was more efficient and economical, or a better way to serve God than if they had not joined a community. In the first few months I occasionally heard them speak of two groups of people--themselves and those out in the world. But later, and possibly because the training had been modified to have them less shut off from the "world," I no longer heard this distinction. As I listened to them, and unavoidably added my own interpretation to what they said, I felt they were tending to see, or were being instructed to think of, their relationship to one another as the expression and substance of their reli-gious life. Since they were taking seriously the concept of the Church as the "People of God" and the "fellowship of believers," it is not surprising they had the concern about personal relationships. One word I heard very frequently was "openness." This seems to be the desired characteristic of the sister of today. She has to be involved with the world, not iso-lated in her cloister as in the past. To be involved she has to be "open" with her fellow religious and with all others. This openness will lead to what some of today's spiritual writers, using terms oi: the existentialists, call "authentic encounters." This openness will lead to intimacy with one's fellows. Some of the sisters felt un-certain what this openness was, what constituted an "authentic encounter," and were uncertain that their relationships met these conditions. They felt they must be "open," yet hesitated to talk about personal concerns in the group~not just in our group, for they had the same feelings in other situations. They were reluctant to speak of anything that reflected their problems in ad-justment, for fear of hurting some other sister's adjust-ment. They should be charitable and not criticize others. One sister said that any disagreement in the Church should not be publicized, because it would confuse and upset people. What they were expressing is an oversimplified idea of personal relationships. It expects instant empathy and mutuality, not considering that genuine affection is the work of many years. An environment that expected this perfection would be unhealthy and unrealistic. Love of one's neighbor, sincerity and frankness in communica-tion with him, result from many "encounters," not all of them pleasant and exciting. And the relationship is built on respect for the independence of the other person. For each person the concepts of openness and intimacy have reference to important events in his life history. The important events in each person's past refer emotionally, and largely unconsciously, to conflicts over dependence and independence, passivity and activity, love and hate, and to many other conflicts from the earliest days of the child's relationship to its mother, through all of the very important phases of development. This is the intrapsychic aspect of the adjustment to com-munity living and the sister brings to her relationships with others in the community the solutions and adjust-ments, good and bad, she has made at other times and with other people. She is often able to change her ways of relating to people and to increase her capacity for love, but her past is always to be taken into account. We should be sure what we mean when we speak of openness, for some very serious pathology in personal relationships can pass for "openness." There are persons who make quick and easy contact with.almost everyone, but some of them are incapable of any depth, of any giving in the relationship. Others have never been able to see themselves as self-sufficient persons, separate in-dividtzals, and they constantly seek "encounters" for the purpose of attaching themselves to others. Another group of persons has defective control of impulses and con-stantly discharges aggressive and libidinal energies in actions. The activity and "encounters'" may be thought of as doing "God's work," and may be quite useful, but they can also mean that the person finds intolerable any waiting, postponement, uncertainty, or anxiety. This does not include all the ways that "openness" could be pathological. In the past, persons with certain personality disorders were attracted to religious life--dependent persons, obsessive-compulsive persons, withdrawn and schizoid persons. The superiors came to know this and tried to exclude these persons. It would be unfortunate if the changes in religious life .resulted in attracting another group of maladjusted persons, and it would be a mistake to assume that religious training could over-come such serious pathology. Just as the person who trusts no one is thought to ¯ have a problem, so does the person who trusts and is "open" to everyone. While it is at the very basis Of religion, as we understand it today, to love our fellow humans, the normal girl who comes to the convent in the late phases of her adolescence brings with her conflicts about per-sonal relationships and certain defenses against too sudden I. I. Reidy~ M.D. REVIEW FOR RELIGIOUS 390 or too much intimacy. It is a normal part of her develop-ment, and it sometimes makes it difficult for her to know how she is to be "open." I should mention here that the fact that these sisters were involved with the turmoil that is part of all of the phases of adolescence is an im-portant consideratibn in the training program, but one ¯ that requires a separate paper. Certain defenses are necessary to our narcissism and self-esteem. Some we need to help us control our aggres-sive and sexual impulses, to enable us to live in a group. Much of what we call "good manners" serves these func-tions, and our agreeable response to the genuinely polite and considerate person is due to the recognition that he has treated us with respect. Denying or overlooking facts that would lower our self-esteem are other examples of defenses. Other persons must respect our defenses and not intrusively push them aside. These sisters who have chosen to give up certain gratifications of material and sexual pleasure, and who live in circumstances that often require great giving of themselves, deserve rela-tionships that are respecting of their personal integrity. In times past, the conduct of persons living in religious communities was prescribed by many rules and customs which could easily serve as defenses against intimacy. Religious could not enter one another's rooms, were bound by rules of silence, and "particular friendships" were discouraged. They did many things together-- praying, eating, recreating, working--but many of these activities were formalized, and I would imagine that members of a community could do many things together with only superficial communication with one another. I am not sure this was always neurotic, and it was a way of life which could lead to quite healthy personality development. But many of the religious consider that way of life as unsuitable for today's world. The old ways, often too much of a defense against intimacy, are gone or going, and we need to work out adequate replace-ments. One of the things we should look for in the replacements is how they help each person relate to others in the community in the way and at the pace she is capable of. During the middle of the postulant year, the sisters had an experience which illustrates the problems in-volved in personal relationships. In groups of two or three, for a period of six weeks, they worked as teacher helpers in public schools in the slum areas. They were overwhelmed by the intense relationships which these deprived children demanded from them. Some of the sisters were very generous and experienced a good deal of pain when they realized they could not give enough to the children, and at times were frightened when the response to their giving was the demand for an even closer, more exclusive relationship. A few of the sisters sought to control the children's bid for affection by keeping them at a distance and being effective dis-ciplinarians. They demanded of the sisters an intensity o~ relationship, an "openness," if you will, which the sisters were not prepared to give. We might wonder how many people could give in this way, and how realis-tic were the expectations of the children. The defenses against too sudden or too intense inti-macy may explain why some subjects were never men-tioned at our meetings. If the group was open, it did not always show it at these meetings. At the end of the two years, some said that if my purpose had been to help them communicate better, I had not succeeded. There are some things most people hesitate to talk about freely, even to a confessor or a psychiatrist who is not part of their daily life. I do not think that because certain sub-jects were not discussed that these sisters were inhibited in any abnormal way. Sexual topics, feelings about certain spiritual matters such as prayer and vocation, and reli-gious belief itself, came up not at all, or only in very limited ways. After one meeting, one sister asked me if she should mention the subject of homosexuality, since she felt it was important. I agreed that it was im-portant and said that I had no objection to our discussing it, but that it was really up to her and to the group. At the very last meeting she asked: "What do you tell a friend who you know had a homosexual problem?" None of the group seemed inclined to discuss this, so I said only that if she .felt able to talk to her friend about it, she should advise her to see a psychiatrist. Each one has defenses against relationships becoming too intense. During one of our meetings, three of the sisters described the difficult times they had communicat-ing with and feeling close to their mothers, who wanted, so the girls thought, to keep them dependent. They felt they had to be careful what they talked about to their mothers, and there were many personal things they never discussed with them. This astonished some of the others in the group, who said that they were "pals" with their mothers and had no difficulty talking with them. The sisters felt that the spirit of the group was im-portant, and they were right, as they were right about the importance of loving each other. But the trouble again was in the application of the idea. The grand-parents of one sister died within a few days of each other, and this sister was very close to her grandparents. As I heard of the responses of her fellow religious, I thought they helped her mourn her loss in a way that was loving and realistic and dignified. This was one example of the ÷ ÷ New Community VOLUME 28, ~.969 391 4, 4, ]. ]. Reidy, M.D. spirit of the group. But sometimes a sister felt that the way another sister performed her duties, to take another example, put an unfair burden on the others, and so hurt the spirit of the community. Should you be "open" with the person and tell her about her fault and how it was hurting the community? I gather that some tried this and their comments were not always welcome. There was also the idea that group living meant that the group should not be divided on any issue or activity. They would have rejected the term "conformity," and felt they were too liberal or independent .to be conform-ists, but it may be difficult sometimes to tell the dif-ference between consensus and conformity. What I wish to emphasize was that these sisters were taught and believed that their community life was one of the most important manifestations of their religious state, and they wished to be good religious. But they found difficulty in putting into practice the ideals of community living, as expressed in the love of one's neighbor. They needed help in understanding that personal relationships are very complex, and that open-ness and intimacy are not quickly and easily attained. Yet I did feel that the meetings in some way "opened up" things. The sisters regularly told me how, for the day or two after each meeting, they had discussions among themselves of its contents. After one meeting when the group worked hard and with much feeling on some problems of their relationships to each other, they felt that their mood had changed, and their anxiety lessened, and they warmly thanked me. During the course of the two years, four of the group began individual psychotherapy. I found out later that they told the di-rector of novices that the group meetings made them aware they needed help, but they felt they could not talk about their difficulties in the group. Regarding recommendations to the superiors about the training program, I felt that there was little I could say about the environment, because they were making it a healthy one. The impact of the experiments in com-munity life will have effects on the idea and forms of community, and these must continue to be observed. But I felt that in their training, in ways that would differ for different communities and individuals, the sisters could be made more aware of the complexity of human relationships. There is a middle course between the old cautions against close personal relationships and the expectation of instant and universal intimacy. REVIEW FOR RELIGIOUS 392 JOHN R. SHEETS, S.J. The Four Moments of Prayer The religious life today presents many different faces to one who is trying to assess its mood, vitality, and di-rection. Sometimes we wonder how so many different (often contradictory) qualities can come under the same common denominator which we call the religious life. It is like watching the weather report on television. We see varying types of weather throughout the whole country, currents of air moving in different directions, high pressure in one part, low in another, rain in one place, snow in another, and sunshine in another. This suggests the picture of the various trends in the religious life at present, or for that matter in the whole Church. It would be too ambitious a project to try to draw the weather map of the religious life. Like the weather-man we would very likely be wrong in many of our judgments. We would like to single out only one aspect of the religious life, the life of prayer. Even here we find many conflicting currents. In fact the life of prayer is a small scale model of the whole weather map with the various currents running through the religious life. There is, on the one hand, great interest in prayer. This is very often manifest in the careful attention which many congregations are. giving to the subject of prayer in preparation for chapter meetings. On the other hand, we have to confess that very often more time is spent in talking about prayer than in pray-ing. As in the case of so many other religious values, discussion of the value has become a substitute for the value itself. Even in the discussion of prayer there is often the feeling that one needs prayer if he is to be a good religious, while without prayer he is a religious, though perhaps not outstanding for his piety. It is extremely important for us to recapture once again the New Testa-ment mentality concerning prayer. It is simply this: to be J. R. Sheets, s.J., teaches in the De-partment of The-ology; Marquette University; Mil-waukee, Wisconsin 53233. VOLUME 28, 1969 ÷ ÷ ÷ ~. R. Sheets, S.]. REVIEW FOR RELIGIOUS a Christian in the true sense of the term one must pray. Prayer is not simply an accessory to Christian life, some-thing superadded to make a better Christian out of a good one. A Christian is one who prays. This is the lesson which is brought home in every book of the New Testament. It is not something mentioned in passing. It is the milieu of Christian life as we find it described there. We have to question the seriousness with which we live our Christianity .if one of the primary signs of our Onion with the Father in Christ is not present, namely, our response to this new fellowship through prayer. There are basically two signs which manifest the nature of the new fellowship in grace. They are signs which manifest the new orientation which we have to God and to our fellowman. The new orientation to God is shown in our filial attitude, because we are sons with the Son and can say, "Abbal Father." Practically this is Shown in our life of worship and of prayer. The new relationship which we have to others is shown through charity: "By this love you have for one another, everyone will know that you are my disciples" (Jn 13:35). If' these signs are not there, then our Christian life is like that of a retarded child, an unfortunate affliction in any family, but especially in the family of God. There are retarded Christians as there are retarded human beings. We have to realize that prayer flows from the very nature of .the fellowship we have with Christ, the Father, and with one another, through grace. It is not something extra. As we have said, the New Testament leaves no ambiguity on that score. For example, we see Christ praying and teaching his disciples to pray; th~ Christian community is a prayerful community; through-out his Letters Paul speaks of his own prayer and exhorts the Christian communities to persevering prayer; the book of Revelation shows the whole of creation, with the Church at the center, united in praising God and the Lamb. There is a great need to recapture the New Testa-ment notion of prayer and to see how it is integral to the life of the Christian. What was called the "Death of God" was simply the surfacing of the death of faith. In turn the death of faith has its roots in many cases in the neglect of prayer. It should be no surprise if we cannot see when all of the lights are turned out in a city or in a room. Again, it should be no surprise that there is a power failure in our faith and in our love if there is no effort to draw light and strength from God through prayer. Christian prayer draws into conscious focus the whole of our Christian life. In our ordinary day-to-day life it is probably true to say that everything enters into the power we have to speak---our physical, mental, and social life. It we are weak, our words have little strength; it we have no ideas, our words have little meaning; if we are not interested in communicating to another, our words are movements of air. The same is true of our life of prayer. Everything in our lives enters into it. Like the point in the hourglass, everything from our life must pass through it into our prayer. It brings into focus the relationship we have to God and also to our fellowman. I[ God is remote and impersonal, then there will be no prayer. If God is dead, then prayer is dead. Similarly, if our relationship to others is unchristian, then our prayer will be like that described by the king in Hamlet: "My words fly up, my thoughts remain below: words without thoughts never to heaven gg-" The First Moment of Christian Prayer There are ~undamentally four "moments" to Christian prayer: listening, seeing, responding, and translating what one has heard and seen into one's life. We are not using the word "moment" here in its specifically tem-poral sense. Rather it is used to describe the movement of Christian prayer, which like the movements of a symphony make one organic whole. We would like to comment on each o£ these moments o~ prayer, keep-ing in mind that, although there is a certain logical sequence in which one ~ollows from the other, in prac-tice they cannot be separated or schematized in an artificial manner. First and foremost Christian prayer is listening. There is probably no other expression which so aptly describes God's relationship to us and ours to Him. It is based, like other expressions which we use to describe God's relationships to man,.on man's relationships to other men. It will be helpful to comment on this. In human listening there are always three elements forming something of a triangular relationship: the speaker, the word, and the one listening. Where all three aspects are present there is communication through the word. If one or the other is absent, there is no communication. We also know that there are different levels of speaking and listening. They are levels going from communication o~ information about things or about oneself to the deepest level, that of communication o~ oneself through words. Each level of communication corresponds to a level of giving on the part of the speaker and a level of receiving on the part of the one listening. The range of giving on the part of the speaker goes from giving information, all the way to giving himself. The range of receiving for the listener is~ the same. On his ÷ ÷ ÷ VOLUME 28, ~-969 " 395 ÷ ÷ ÷ ]. R. Shee~s, S.]. REVIEW FOR RELIGIOUS 396 part there are degrees of openness ranging from an openness to information to an openness for communion with another person. This relationship of speaker to listener very aptly describes God's relationship to man. It is not possible to develop this idea at length. If we did, we would see that it involves the whole mystery of revelation, culmi-nating in the mystery of the Incarnation and redemp-tion. God's words are really actions. They are the form or shape which His actions take when they are addressed to man's heart through his power to hear: "The word that goes from my mouth does not return to me empty, without carrying out my will and succeeding in what it was sent to do" (Is 55:11). Concretely Christian prayer is listening to God's word in Scripture. It means opening oneself to God's will to communicate Himself through His word. What we could call the "mental shape" of His will for us is com-municated to us in Scripture. The Scripture is the privileged locus of God's word. It will be helpful if we can understand more fully the mysterious power that the word of God in Scripture has for us. The mystery of the power of the prophetic word is a mystery of how the power and wisdom of God can be articulated in human words in such a way that the words themselves mediate this power and wisdom. There is a power to these words which transcends their material and time-conditioned aspect. This power is not the same that belongs to the artist's creation. His work also transcends to some extent the limitations of time and space and appeals to something perennial in human nature. He evokes hidden reso-nances with the human spirit which are timeless because they belong to the very nature of the human spirit. But the power of the word of God in Scripture is very different. We find there something analogous to what takes place in the Incarnation. In this mystery the Word in His power overspills and overflows His flesh which embodies this mystery. The artistic creation has a certain power for us because we share in a common humanity and common experiences with the artist. But the power of God's word, and in a special way, the power of Christ's word, comes from the fact that it belongs to the mystery of life for which we were made, a sharing in the life of the Son. If we are related to the artist's word and work through a common humanity, we are much more intimately related to the word and work of God because we were made for the purpose of sharing this mystery: "To have what must die taken up into life--this is the purpose for which God made us, and he has given us the pledge of the Spirit" (2 Cor 5:5). We were not made to share a common humanity but to share that for which a common humanity provides the foundation--a sharing in the life of the Son. The word of God in Scripture is, then, closely re-lated to the mystery of our own identity. It is no stranger to us. It is the mental shape which God's will takes because of His intention to share with us His life. The words of Scripture make up our "name." If we re-call, for the Jew the name declares the meaning of the person. The words of Scripture declare the meaning of man in his relationship to God. For this reason the word of God is described as enveloped with a mysterious power which reaches right to our heart: "The word of God is something alive and active: it cuts like any double-edge sword but more finely: it can slip through the place where the soul is divided from the spirit, or joints from the marrow; it can judge the secret emotions and thoughts. No created thing can hide from him; every-thing is uncovered and open. to the eyes of the one to whom we must give account of ourselves" (Hb 4:12-5). The prayer of the Jew is also a listening to the word of God. It differs from Christian prayer in the same way that listening to a musical note differs from listening to the chord which embodies and fulfills the note. The Jewish attitude is seen in the response of Samuel when the Lord called him: "Yahweh came and stood by, calling as he had done before, 'Samuel, Samuel.' Samuel answered, 'Speak, Yahweh, your servant is listening' " (1 S 3:10-1). The Christian response, however, is typi-fied by Paul's words to Christ when He appeared to him on the road to Damascus: "What am I to do, Lord?" (Acts 22:10). Christian prayer is listening to the word of God given to us in Christ. The Christian listens to the words of the Old Testament only insofar as they are avenues directed to their fulfillment in the Word-made-flesh. For this reason, in the vision in which St. John sees Christ clothed as the High Priest, he describes the sword of God's word coming from the mouth of Christ: "In his right hand he was holding seven stars, out of his mouth came a sharp sword, double-edged, and his face was like the sun shining with all its force" (Rv 1 : 16). As we mentioned, there are different levels of speak-ing to which there correspond different levels of listen-ing. At the most profound level there is a communica-tion of self through the word. At this level words become the expression not of knowledge but of love. On the listening side, there must not only be a hea~ing but a true listening whicl~ comes from love. There must be a loving-listening which corresponds to love-speaking. We all l(now that we listen to the degree that we realize what is said is important for us. A student ÷ ÷ ÷ Prayer VOLUME 28, 1969 397 ÷ ÷ 4, ]. ~{. Sheets, $.]. REVIEW FOR RELIGIOUS 398 listens at different levels to what the teacher says. If he thinks something is going to be asked on an exami-nation, he will listen more carefully. We listen to those things which involve us personally. If someone is talk-ing about us, we are all ears. If someone is talking to us, our attention can be very superficial. Theoretically we perhaps realize the importance God's words for us. But practically speaking they are like projectiles which hit a hard surface and then ric-ochet off in the distance. While it is true that our very identity, our very purpose for being, is involved in the words of God and that these words are written about me and for me and to me, in practice they simply are not that meaningful. A partial reason for this is that the word of God is not always easy to interpret. But this is not the main rea-son. The main reason lies deeper than this. It lies in the intention of the speaker and in the heart of the listener, not in the quality of the word which is spoken. The speaker's intention is to transform the listener. This means that the listener will have to give up his ways which are self-centered and become open to the ways of God. There is a basic unwillingness in the heart man to listen to a word which asks him to center his life on God and to center all Other things on the kingdom: "Set your hearts on his kingdom first and on his right-eousness, and all these other things will be given you as well" (Mr 6: This means that God's word is imperative, centering, transforming, judging, quickening. It is not easy for man to listen to such a word. His listening has to be obediential. He knows that his own life is a response to the word of God. His own words are not above the word of God. But his whole life, not only his words, lie under the judgment of the word of God. It is His word which interprets us, not our word which interprets Him. With the growing interest in the study of Scrip-ture, there is the danger that under the critics' scissors the two-edged sword of God's word begins to look like Don Quixote's limp and battered lance. Without realiz-ing it, one can develop the attitude that the word God is like any other word, simply grist for the critics' mill. We have to remind ourselves constantly that we are dealing not simply with the inspiring words of men, but the inspired words of God. Let us draw out some further implications involved in listening. In order to listen our whole being must be attuned. This means that asceticism is necessary if there is to be any real listening which is sustained in diffi-cult circumstances over a period of time. This is true in any form of listening. If one wants to listen to a lecture, or music, or poetry, there has to be an asceticism of imagination, in fact of all our faculties. Hearing is not simply a power which belongs to one faculty. The whole body listens. This is especially true where the sounds are delicate and gentle and are competing with the clamor of other sounds. Asceticism is really a refining of our power to hear the word of God, the most delicate of all sonnds, in a world filled with a thousand other sounds, most of them more flattering to our ears than the simple and chaste word of God. In order to hear the sounds of silence there must be a certain inner disposition. There must be silence. We often confuse silence with not speaking. Rather it is the atmosphere for speaking because it is the atmosphere for listening. Every poet, artist, anyone who listens to the whisperings of beauty at the heart of reality needs the atmosphere of silence to listen. Similarly, and much more, there must be the asceticism of silence for the one who is opening himself to listen to God's word. This sounds very uncontemporary to our ears today, even to many religious. Perhaps it is part of the reaction which comes from having things imposed from the out-side. For many silence simply has been an external re-striction on their power to speak, rather than an in-ternal atmosphere to listen. Similarly, many identify speaking with communication. Where there is a great deal of talk, there must be a great deal said. ~Ve know, however, that silence does not mean a lack of com-munication, nor does speaking mean communication. It is a favorite theme of the theater of the absurd that there is a real failure to communicate even though the media of communication are multiplied past all imagination. In fact, communication simply by multipli-cation of words has become a source of alienation, not of union. There is really not enough silence to listen. T. S. Eliot has touched upon this theme in one of his poems: The endless cycle of idea and action, Endless invention, endless experiment, Brings knowledge of motion, but not o[ stillness; Knowledge of speech, but not of silence; Knowledge of words, and ignorance of the Word --from The Rock The artist and the poet do not need to learn silence as one learns a lesson. They realize instinctively that silence is the atmosphere for receptivity. That is what Dag Hammarskj61d describes in his diary when he speaks of silence: "To preserve the silence within--amid all the noise. To remain open and quiet, a moist hu-mus in the fertile darkness where the rain falls and the grain ripens--no matter how many tramp across the VOLUME 28, 1969 399 J. R. Sheets, S.J. REVIEW FOR RELIGIOUS parade ground in whirling dust under the arid sky" (Markings, p. 83). Again, Gerard Manley Hopkins. speaks of silence as singing to him, beating upon his ear, piping to him, evoking from him both surrender and eloquence: Elected Silence, sing to me And beat upon my whorled ear, Pipe me to pastuTes still and be The music that I care to hear. Shape nothing, lips; be lovely-dumb: It is the shut, the curfew sent From there where all surrenders come Which only makes you eloquent. The first moment, then, of Christian prayer is listen-ing. It requires an atmosphere in which the word of God can be heard. There is a fatal instinct in all of us to reduce the word of God to the words of men, as well as to reduce the presence of God and the presence of Christ to the presence of men. There is the tendency to confuse our own dreaming and fancies with that listen-ing which comes from the Spirit of Son. This kind of listening is not always easy. It has little fiction, but much hope; little sentiment, but much love; little that is flattering, but much that is fulfilling. The Second Moment of Christian Prayer Christian prayer is also seeing. It is necessary not only to listen to the word of God; we must also see the word of God made flesh. The total mystery of God and the manner in which man is enveloped in that mystery is deployed in such a way as to grasp us not only through our power to hear but also through our power to see, while at the same time it works inaudibly and invisibly on our hearts through g~ace. By "seeing" we mean the whole range of knowing activity which can be described as various levels of seeing: the seeing which belongs to the eyes of the mind, that which be-longs to our imagination and memory, and that which belongs to our physical sight. As seeing goes from what is purely physical reflection to mental reflection it be-comes less and less passive and more and more an ac-tivity involving the concentration of all of the powers of the person. For prayer to be meaningful there must be a seeing on every level. The object must impress it-self on our whole being so that our whole world is stamped with its image. We can repeat the words of Teilhard de Chardin here to emphasize the importance o~ seeing: "Seeing. We might say that the whole of life lies in that verb--if not nltimately, at least essentially. To see or to perish is the very condition laid upon everything that makes up the universe, by reason of the mysterious gift of existence. And this, in superior measure, is man's condition" (Phenomenon of Man, Harper Torchbooks, p. 31). We are faced with an anomalous situation today. There is much emphasis on personalism and also on sacramentalism. But there is at the same time a real inner sacramental vacuum because the truths of faith do not find a sacramental stronghold in the memory and the imagination. Perhaps there is no greater neces-sity today than to sacramentalize the memory and imagination. This is the world in which men of flesh and blood live and move and have their being. It is the world which is co-natural to him, without which ideas and ideals are in peril of dying for lack of oxy-gen. If a person is to enter into the total mystery of Christ it cannot be done merely intellectually. The mystery has to grasp his image world. This brings out the necessity for good Christian art. Even more it brings out the necessity for those sense expressions of Christian faith which is to the faith what the body is to the soul. Man lives in his body, in his images. Ideas do not move a person unless they are transmitted through and rooted in images. Theoretically man might live his faith only through faith perception. Practically speaking unless his faith vision has its counterpart in the vision that belongs to his senses it will wither and die. It.is not possible to enter into this in great detail be-cause of the limitations of space. It seems that we are at present going through one of those movements which strangely enough emerge at different periods of history. It is basically iconoclastic in the literal sense of the term. The word means "image-breaker." It is applied to a particular movement in the eighth century in the Greek Church which was directed against the veneration of icons. In a wider sense it is applied to those move-ments which tend to spiritualize Christianity to the point where the bodily aspect of Christianity is ne-glected. It shows itself in rejection of images, such as statues or pictures, in the elimination of external gestures such as kneeling, genuflecting, in the abolition of those devotions in which Christian faith has in-carnated itself, or in a false mysticism characterized by a flight from man's real world. All we can do here is point out the danger, a danger which has become for many a fact. The liturgical movement can to some extent in-carnate man's faith in his sense world. This has not as yet happened, however. At present the faith of many Christians is floundering because their image world has become desacramentalized, and as yet nothing has been given to replace his traditional images. Like Adam ÷ ÷ ÷ Prayer VOLUME 28, 1969 401 ÷ ÷ ÷ ]. R. Sheets, S.]. REVIEW FOR RELIGIOUS 40~) who, before the creation of Eve, could find no helpmate suitable for him, Christian faith is searching for its help-mate in the world of images. When Christian faith finds its world of images, it can also exclaim, as did Adam: "This at last is bone from my bones, and flesh from my flesh" (Gn 2:23). Practically speaking it is through our contemplation of Christ in the Gospels that we begin to create the image of Christ in the chaos of our sense world. It is through our prayer that the words "Let there be light" are extended not only to the darkness of our minds but also to the darkness of imagination and memory. The importance of seeing is a central theme in the writings of St. John. He is called the eagle. In ancient belief the eagle was consi~lered to have special power to see. He could soar close to the sun without becoming blinded by the rays of light. St. John did in fact see, both with the eyes of the faith and the eyes of his senses. His seeing is the source of his Gospel: "Something which has existed since the beginning, that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word, who is life-- this is our subject. That life was made visible: we saw it and we are giving our testimony, telling you of the eternal life which was with the Father and has been made visible tO us. What we have seen and heard we are telling you so that you too may be in union with us, as we are in union with the Father and with his Son Jesus Christ" (1 Jn 1:1-4). These words express the sense of the words spoken to the man whom Jesus cured of his blindness, when the man asked about the mean-ing of faith in the Son of Man. Jesus told him: '~You are looking at him; he is speaking to you" (Jn 9:37). We sometimes hear today that we do not need to pray because our action is our prayer. We do not need to contemplate Christ in Himself because we se~ Him in others. If our action is' our prayer and our contempla-tion of others really is our contemplation of Christ, this can come only because we take the time to pray formally. Unless there is formal prayer there is the danger of hear-ing only the echo of our own voice and seeing only the reflection of our own image in all that we do, while we are under the tragic illusion that it is Christ's voice and His image. The Third Moment of Christian Prayer The third moment of Christian prayer is the response. This takes various forms. It varies according to our many faceted response to the one fundamental truth: the love of the Father shown to us in the gift of His Son. "With thisgift how can he fail to lavish upon us all he has to give?" (Rm 8:32). Among the many forms which the response can take are tho~e of gratitude, praise, sorrow, adoration, and petition. There is first of all the response of grati-tude. This is the fundamental disposition of the Christian. It is one of the most common forms of prayer in the Letters of St.Paul. He begins all of his Letters with a prayer of thanks and frequently stresses the necessity of gratitude in prayer (1 Cor 14:17; 2 Cot 1:11; 4:15; 9:11-2). It would not be too much to say that to the extent that one is Christian he is also grateful. To be consciously Christian means that one is aware of the difference that the Incarnation and redemption have made in our lives. When one is conscious of the great deeds of God for our salvation the response will be praise. The Christian, like the Jew, praises God not for His essential char-acteristics (at least not directly), but for what He has done for man in His saving deeds. We only learn what God is through what He has done. We praise God chiefly for what He has done for us in Christ. We find many examples of this prayer of praise for God's wondrous deeds in Scripture: the Psalms, the hymns victory scattered throughout the Old Testament, the Magnificat of Mary, the doxologies of Paul, and the hymns in the Book of Revelation. Where there is consciousness of the failure to respond in the past, then our present response takes the form of sorrow. We have failed to listen to the word. The light of our eye has become darkness. We have become deaf and blind, as Isaiah says: "You have seen many things but not observed them; your ears are open but you do not hear" (Is 42:20). For this reason Christian prayer will always take the form of sorrow. As creature before his Creator the Christian will adore. The prayer of adoration is the prayer of Christian maturity. It comes only when one