Suchergebnisse

Allied Commission for AustriaIn December, 1946, the main quadripartite decisions of the Allied Commission for Austria included progress in the solution of the food crisis, reduction of occupation costs for 1947, denazification plans and de-control of Austria's foreigntrade.After considerable debate and disagreement over the food situation, the Allied Commission decided, on December 3, to allow free movement of food stocks, thus relaxing the previous restrictions on the export of food from the Soviet zone. A basic agreement was approved whereby the Austrian Government would present a de-tailed monthly food plan to the Allied Council; the plan was to be studied and ap-proved by the Economic Directorate in conjunction with UNRRA and the Austrian government. Accordingly, all food was to be pooled for distribution by the Austrian government in conformity with approved monthly food plans. Further 1946 recommendations concerning food centered around 1) a procedure by which food plans were to be passed through the hands of the Allied Council Food Committee, the Economic Directorate, UNRRA, the Ministry of Food, etc., based on a minimum number of days before any plan could become effective, and 2) measures to increase collection of agricultural produce. During a meeting of the Council, on January 10, the USSR agreed with the Western occupation powers to pool zonal food resources in order to bridge the 19,000 ton deficit left by slow food shipments and to maintain the 1,550-calory ration for the population. On April 24, however, it was indicated that the Soviet zone had not met its quota, although other zones had exceeded theirs.

Reversible actions and reactions between organism and environment in regard to life upon the American high plateaus lead to en adaptative process whose goal is acclimatization. As a consequence of the alluded interactions the organism may become adjusted either to live in the altitude individual acclimatization or to Iive and to reproduce, race acclimatization. To the author this phase of adjustment (adaptation) implies a form of Mountain Sickness to which he was the first to call attention in 1928. When Mountain Sickness is cured, acclimatization supervenes. Some men never get acclimatized. They develop Chronic Mountain Sickness and die. A form of survival is migration to the low lands. The environment assailment-climatic aggresion,-may be defined as the noxious action of the Andean climate ("temple", from the Greek, meaning "dwelling-place") upon the dwellers from low lands and that of the sea coast upon the mountain men. The physiografic forces act upon the individual and the race in such a definite way that the behavior of high plateau societies has been confronted by its perennial influence. Thus it is not surprising that it can be traced in the historic documents and books about Tahuantisuyo and the Colonial Spanish Epoch. It has been proved that these facts were contemplated in the Inca's social legislation and that Pachacutec and other kings tood advantage of their knowledge in their war tactics (Garcilaso de la Vega). Climatic aggresion can be traced also in human and animal reproduction. The "San Nicolas de Tolentino miracle" concerning the first offspring born from Spanish ascendance fifty years after the Spaniards arrived at Potosi (12000 feet altitude), finds that the biological explanation is through a slow process of progressive race acclimatization of the human specie. The act of foundation of Lima (Lima, the capital of Perú, was foundation in 1535 and is 500 feet above sea level). points out that the capital was transferredfrom Jauja (10,500 feet altitude) to sea level because the pigs, horses and fowl did not reproduce. The observations of Father Cobo (XVII century) concerning the descendants (by crossing Spanish and Indian blood) might be considered as Mendelian anticipations. As a result of the balanced interdependence of man and milieu, acclimatization of Andean natives and foreign people may he considered as a rule by the fixation of men and animals on the Andes from a prehistoric time.Training for athletes implies the compensation of an oxygen debt produced by progressive exercise above normal requirements. Therefore the permanent altitude oxygen deficit, conversaly, must condition a compulsory stimulus to create athletics. Thus, to get accustomed to exercise is the altitude law of the body. Now, all the investigators agree on the extraordinary strength of the Andean men, and Colonial writers stress the fact that physical culture was incorporated in their daily life: in locating their cities and houses on trop of the countains; in their social organization, foot messengers (Chasquis) and Inca stretcher carriers; in the different cult expressions (apachetas ), in the selection of the nobility class (Huaracu's festivity and the "orejones", big ear rings ordeal) and finally in the wedding ceremonials (Acataimita and Paltay festivals). In these cases the training was carried out as for Olympic games, according to the strictest rules: camp concentration, adequate food, psychological tests, physical culture, abstinence and hygienic life in order to be fitted for the games. To the winners belonged the rights and honors. A bio-climatic determinism was actually impressed in the building of their societies so deeply saturated with the telluric environment. That is the answer to the sense of human migrations to lands of the same climate and the return nomadism which constitute the mitimaes organization, some kind of internal colonization built up on a cIimatic foundation. As a consequence, the continuous changes of population brought a perennial crossing of men from different lands but always keeping this transfer at a similar altitude and the same land. Thus the Inca's sociology was bio-cIimatic. The biological influence of the altitude was noticed in the individual, the race and the societies of America in peace, war and in colonization. The Spanish crown knew this fact and tried to promote it with adequate legislation that unfortunately remained only written. The Republic ignores this problem. During the emancipation wars whenever the Argentine troops fought in low lands as it happened in the proximity of Jujuy (1236 meters above sea level}, Salta (1185 meters) and Tucuman (477 meters) they were the winners, while they were defeated by the Andean high altitude troops in the Alto Perú, above 3,000 meters of altitude (Sipe-sipe, Ahoyuma and Guaqui.). San Martin refused to cross the high plateaus, as if he had an intuition about the climatic agression which had defeated the men of the low, lands previously. All the writers agree on the outstanding feature of the contradictory behavior of men: in their place of origin they were prominent warriors or showed good fighting spirit, but they lost their skill when they were at a high altitude. From the industrial standpoint, the knowledge of inferlity brought about by high altitude, has allowed selection of animals suited for reproduction. This selection has greatly improved the farming industry at high plateaus. As we have emphasized, climatic aggression on the reproductive organs has been shown since the arrival of the Spaniards to the Andes. The wisdom of the Inca's sociological laws as it appears from a historic standpoint confirms the knowledge they had about the influence of the high plateaus climate upon the individual, the race and the andean american soeieties. ; Acciones y reacciones reversibles entre organismo y ambiente crean un proceso permanente adaptativo que conduce a la aclimatación. En realidad la adaptación es una forma de Mal de Altura cuya curación es la aclimatación. Se trata pues de una noxa climática que actúa sobre el individuo y la raza a punto tal que ha quedado enjuiciado en los relatos, documentos y libros de los comentarios o Historiadores del Tahuantisuyo y la Colonia, La "agresión climática" aparece definida por la acción nociva del "temple" andino para los costeños y del 'temple" costeño para los serranos. Tal factor fué contemplado en la Legislación social del Incario y Pachacutec y otros Incas la utilizaron en la táctica de la guerra (Garcilaso ). Se dejó sentir visiblemente la "agresión climática" en la reproducción humana y animal, Sobre lo primero el milagro de San Nicolás de Tolentino referente al primer hijo de padres españoles logrado en Potosí, tiene todas las características de un tan sensacional acontecimiento que entró en la tradición de la Villa hasta que la Escuela Médica Peruana encontró su explicación biológica, demostrando que, en la altura, a la fertilidad se llegó mediante un proceso lento de aclimatación progresiva de las razas españolas en los elevados altiplanos de Sud-américa. Análogo hecho se recoge del Acta de la Fundación de Lima y al mismo se refiere insistentemente el Padre Cobo. También aparecen informaciones precisas sobre la preocupación genética de las sociedades autóctonas del Tahuantisuyo al prohibirse el matrimonio entre hermanos contra lo admitido generalmente, pues sólo fué a partir del gobierno de Tupac Yupanqui, que se autorizó tal cosa y únicamente para sujetos de sangre real. Es interesante anotar que sobre el mestizaje indo-hispánico estableciera el Padre Cobo conclusiones genéticas que pueden estimarse como anticipaciones mendelianas. Queremos dejar claramente establecido que la adaptación, y la aclimatación de raza en la altura constituye un hecho perfectamente establecido como lo demuestra la descendencia hispánica en los Andes,. La regla en la aclimatación es la fertilidad. Si al atletismo se obtiene creando un déficit de oxígeno por encima del requerimiento normal; el déficit de oxígeno permanente de la altitud debe conducir necesariamente al atletismo. Luego el acostumbramiento a la fatiga debe ser la ley orgánica de altura. Pues bien todos los Cronistas están conformes en hablamos de la extraordinaria resistencia física del andino y como el cultivo del esfuerzo se incorporó profundamentalmente en su vida diaria -ciudades y viviendas en las cumbres; en su organización social, chasquis y cargadores del Inca; en las distintas formas del culto-apachetas; en la selección de la nobleza, fiesta del Huaracu, orden de los "orejones" y en fin en las ceremonias nupciales, fiestas del Atacaimita y Paltay - En todas ellas el entrenamiento en lo que respecta a concentración, alimentación y ejercicios atléticos y vida rigurosamente higiénica era análogo a lo que ocurrió en los juegos olímpicos de Grecia y en la preparación actual de las Olimpiadas. La raza autóctona estuvo tan hondamente impregnada del ambiente telúrico que en la constitución de las sociedades tenía que actuar, imperativamente, un determinismo bio-climático. Así se explica el sentido de las migraciones a localidades del mismo temple y el nomadismo de retorno de la organización de los Mitimaes, lo que trajo como consecuencia un cruzamiento incesante que daba homogeneidad a la raza, cuidando siempre de la estabilidad del clima de altura. La Sociología incaica pues fué bio-climática; la influencia biológica del altiplano se dejó sentir en el hombre, la raza y las sociedades de América en la paz, en la guerra y en la colonización. La Corona de España conoció el hecho y trató de fomentarlo con una abundantísima legislación que sólo quedó escrita. La República ignora este problema. En las guerras de emancipación toda vez que las tropas porteñas combatieron en localidades de escasa elevación, como ocurrió en las proximidades de Jujuy (1236 m. sobre el nivel del mar), Salta (1185 m.) y Tucumán (477 m.) salieron vencedoras, mientras que fueron derrotadas por los ejércitos andinos en el Alto Perú, por encima de 3000 m. de altitud, Sipe-sipe, Ahoyuma y Huaqui. San Martín se negó a atravesar el altiplano como si tuviera la intuición biológica de la agresión climática que históricamente venció a los hombres del Llano. El Instituto Nacional de Biología Andina hace un llamamiento para que los pueblos indo-hispánicos reciban de los poderes del Estado la protección que su biología reclama y que el problema de la vida y de las sociedades andinas que con tanta devoción lo está resolviendo la Universidad de San Marcos reciba todo el apoyo que la Nación debe darle.

Issue 2.4 of the Review for Religious, 1943. ; A.M.D.G. Review i or Religious JULY 1~, 1943 ~ Shall Weo~Talk About Vocation? . ~The Edlfors Ignatius Of Antioch . -°. ¯ Augustine K~as "Chris÷ in the Refectory . w,~iam J. M,;ore Differing~Currents in the Liturgy ./ . G~rald Ellard Advice to a New Superior , A Spiritual Director Studies Du~ing Novitia÷e . . . . Adam . EII~s Si:,ruples versus Chastity . Gerald'~ Kelly Communication Book~Revlews Questions Answered Decisions of the Holy See ' " VOLUME II '- NUMBE~,4 REVIEW FOR- RELI.GIOU S VOLUME II JULY 15, 1.943 NUMBER OONTENTS SHALL WE TALK°ABOUT VOCATION?--The Editors .217 THE SPIRITUAL MESSAGE OF IGNATIUS OF ANTIOCH-- Augustine Klaas, S.J . 220 HOLY CHILDHOOD CENTEiXlNIAL . 234 CHRIST IN THE REFECTORY--William J. Moore, S.J .~.235 ¯ DIFFERING CURRENTS IN THE LITURGY, TOO--Gerald Ellard, 2S4.J3. BOOKLETS . 251 ADVICE TO A NEW SUPERIOR (By a Spiritual Director) .2.52 STUDIES DURING THE NOVITIATE--Adam C. Ellis, S.J .2.5.5 SCRUPLES VERSUS CHASTITY Gerald Kelly, S.J . 263 BEATING THE AIR IN PRAYER (A communicatiqn) .2.68 BOOK REVIEWS (Edited by Clement DeMuth. S.J.)-- THE EXEMPTION OF RELIGIOUS IN CHURCH LAW-- By the Reverend Joseph D. O'Brien, S.J. 270 ON THE PRIESTHOOD. By Saint 3ohn Chrysostom .272 THE BOOK OF CATHOLIC AUTHORS (2nd Series)-- Edited by.Walter Romig . 273 TALES FROM THE RECTORY-- By the Most Reverend Francis C. Kelley . 274 HOW TO THINK. By Arthur D. Fearon . 27~e THE LOVE OF GOD. By Dom Aelred Graham, O.S.B .2.7.5 HYMNS OF THE DOMINICAN MISSAL AND BREVIARY-- By the Reverend Aquinas Byrnes, O.P. . 276 DECISIONS OF THE HOLY SEE . 277 QUESTIONS AND ANSWERS-- 26. Use of Golden Jubilee Gift . 278 27. Renouncing Share of Inheritance or 15ension . 278 28. Appointment of Local Councilors and Bursar . ~ . . 279 29. Title of "Mother" for former General .¯ . 280 30. Questioning Applicants about Parents' Marriage . 280 31.Canonical Meaning of "Legitimacy" . .280 REVIEW FOR RELIGIOUS, July, 1943, Vol. II, No. 4. Published bi-.monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas. with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J." Copyright, 19,43, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Sub~¢rlption price: 2 dollars a year. Printed ia U. S. A. Shall We .Talk About: Vocal:ion? The Editors OUR recently concluded discussion of spiritual direc-tion indicated that ~ve can derive considerable profit from a mutual interchange of views. For this.reason we sl~ould like to continue the Communications department in the REVIEW and we think it advisable to directthe com-munications toward some d~finitely useful subject. From a number of suggestions offered us, we hav, e concluded that a~highly profitable subject would be Vocation. Certainly Vocation is an interesting subject to all of us, and atthis time it is more practical than tisual. For several years most religious institutes in this country, particularly those of women, have-been acutely conscious of the need of more vocations. The war is increasing the p~oblem. Any-thing we can do by way 6f mutual help in the present crisis will be a real contribution to the welfare of the Church. It is:onething to select a topic for i:lis.cussion; it is quite another to .determine individual aspects of the topic that are Worth discussing. In general it seems clear that our discus-sion should turn along lines that have specia.1 reference to priests and religious. The more specific determination of these lines will no doubt be brought out in the communica-tions. In the subsequent paragraphs we are attempt'ing to indicate a few questions that might be discussed more com-pletely if the readers are so inclined. Ther~ must be some among our readers whom God has blessed with more than ordinary success.in the work of fos-terin~ vocations to the priesthood or the religious life. This is not a talent in which one should glory or about which one should brag; yet neither is it a talent to be hidden under a bushel. A person thus blessed could probably make many 217 THE EDITORS helpfu.1 suggestions that other priests and religious could use. To publish such suggestions anonymously in a review for the exclusive use of priests and religious is surely within the most iigid requirements of humility. Attitudes of religious sometimes have great influence for good or bad in the development of religious vocations. At various times we have heard rather severe criticisms of three such attitudes that are said to impede the wholesome growth of vocations. Perhaps these criticisms are too severe or even unjust; but references to them may offer food for thought and discussion. - The. first harmful attitude is an erroneous estimation of the priesthood and the religious life with respect to. other Christian states of life. For instance, some religious are said to be entirely unaware of the fact that there is such a thing as virginity in the world. They do not realize ~ the excellence of virginity in itself, independently of tell-; gious vows and priestly consecration. Also, some religious o are said to give the impression that they do not properly understand the dignity and sanctity of marriage; they seem to think that all good young people should be priests or enter religion. A second harmful attitude is the false estimation of one's own institute with' reference to other religious insti-tutes: in a word, an inordinate devotion to one's own. A religious with this attitude is apt to disparage other orders and congregations, if not explicitly, at least by im131ica-tion. He may even try to hinder the freedom of the indi-vidual aspirant to choose the institute for which he seems to be best fitted; and in doing 'this he may even spoil a promising vocation. The third harmful attitude may be described in the following words written to a priest by a teaching Brother: "From experience I have gathered that the great 218 SHALL WE TALK ABOUT VOCATION? majority of our priests do not realize that a vocationto the Bro.the.rhood is a special vocation, nbt .just something one takes as a last resort'. It is a vocation which requires con-stant self-effacement, self-denial, and an' almost heroic. spirit of Faith. Yet to a large number of priest~ and 'to many others it is a vocation that has no.meaning." Enough for the criticisms. Another ~opic of interest is that of the loss of vocation. Is this problem more acute today than it used to be? Are there certain fundamental explanations of our losses? Are there remedie~ that can be applied more effectively than they have been applied in the past? The foregoing suggestions were selected at random, merely for the purpose of stimulating discussion. We hope our readers will think of other topics, as well as expand on these. The one thing that remains is to begi~ the discussion. If letters are sent we will print them. If the letters are too long, we may have to edit them; if they are too numerous, we may have to summarize them. We ask those who send communications to observe the following points: 1) As in the discussion on spiritual direction, our present purpose is positive. The aim is mutual help in a great apostolic work. Criticism of certain policies or atti-tudes may at times be necessary, but it should be offered in a spirit of kindness and with a view to mutual improve-ment. 2) Communications will be printed without names and without references to places, unless the senders explic-itly request that their names and addrehses be printed. 3) The communications should be addressed directly to: The Editors of REVIEW FOR RELIGIOUS, St. Mary's College, St.Marys, Kansas. 219 The Spirit:uai Message Ignatius ot: An :ioch Augustine Klaas, S.~I. pOPE PlUS XII, in a stirrinig radio broadcast on Ascen-sion Eve 1942, bade us turn to the heroes of the primi-tive Church in order to "clear all mists from our minds" and to "put new life into ourhearts" in the dark, " threatening days through vchich we are passing. Most elo-quently he described these brave Christians of the first three centuries as "moral giants" and "athletes" ot~ Christ, vigor-ous in both thought and action. Such a moral giant and athlete of Christ was Ignatius, Bishop of Antioch in Syria, whose message comes to us clear and vibrant across nineteen centuries. It is something unique in Christianliterature; it is the impassioned, spirit-ual. message of a prisoner in chains impatiently hurrying to a martyr's death. Life and Letters The historical facts of the life of Ignatius are very mea-ger. He was probably a Syrian, born at Antioch. Neither the date of his birth nor the events of his early years are known with certainty. Legend has it that he was the little child whom Jesus singled out as an example of humility to the Apostles and.then took into His arms (Mark 9:35). Most likely, as Saint John Chrysostom asserts, he had seen the Apostles Peter and Paul, both of whom had dwelt for some time at Antioch, and had even been their disciple, since in the first century bishops were usually chosen from among the immediate disciples of the Apostles. Some think be was also a disciple of Saint John the Evangelist. At all events,. what is known for certain is that Ignatius was the third 220 IGNATIUS¯ OF ANTIOCH bishop of Antiocl~, succeeding Evodius, .who had. been ¯ appointed by the first .bishop of that city, the Apostle Saint Peter himself, During the reign of the Roman Emperor Trajan (98- 117 A. D.), a short but violent persecution of the Chris-tians broke out for some unknown reason, claiming Pope Saint Clement at Rome and the aged Saint Simeon, Bishop df Jerusalem, as illustrious.victims. Perhaps the most dis-tinguished martyr of this persecution, however, was Igna-tius. He was arrested, tried,and condemned to death °at Antioch in the early months of 107 A. D. (according to the historian Eusebius), and was sent off to Rome to be executed. The slow, wearisome journey through Asia Minor to Rome Ignatius made with other .condemned Christians, among Whom, it s.eems, were Rufus. and Zosimus. They were guarded by an escort of soldiers who were by no means p!easant travelling companions. Ignatius writes of them:' "From Syria to Rome I combat wild beasts, on lahd and sea, by night and day, chained to ten leopards--a company of soldiers,~who in return for gifts on!y get worse" (Ro-mans V, 1)1. In spite of thi~ brutal treatment, their jour-ney was like a triumphal march, .greeted as they were on all sides by the faithful of the places through which they passed. They made a halt at Philadelphia, another at Smyrna, where Ignatius was received by the bishop of that .church, Saint Polycarp, the future martyr, then a young.man, Hither also came delegations of Christians from various churches in Asi~Minor to salute Ignatius and to encourage him,to persevere. -The final stop was made at Troas., whence probably by way of Philippi and Dyrrachium they proceeded to Rome. 1The quotations in this article are translated from the Greek text of Ignatius' Letters, critically edited by Father Francis Xavier Funk in his Patres Apostolici, second edition, Tilbingen, 1901. 221 AUGUSTINE KLAAS During this protracted oia crucis Ignatius wrote seven letters of varying length: four from Smyrna, to the churches of Ephesus, Magnesia, Tralles, and Rome; three from Troas, to the churches of Philadelphia and Smyrna, and to Bishop Polycarp himself. These seven magnificent epistles, of undoubted authenticity, are "justly regarded-as the most precious heirloom of Christian antiquity.!'~ Written in a vigorous Pauline style, the letters of Igna: tius are filled with warm, sincere, earnest exhortation, and packed With theological doctrine on the Trinity, the Incar-nation and Redemption, the Eucharist, the Christian vir-tues, and the hierarchical nature of the Church. I.ndeed, chiefly on account of their unmistakable doctrine regarding the one, holy, apostolic, hierarchical Church, these, letters have been bitterly, but vainly attacked by Protestants for over two hundred years. The following is a typ!cal Christ-ol6gical passage: "There is one Physician, both corporeal and spiritual, born and unborn, God dwelling in flesh, true life in death, both of Mary and of God, first passible and then impassible, 3esus Christ our Lord" (Ephesians VII, 2). In these letters the word "Eucharist," meaning the Blessed Sacrament, appears for the first time in Christian literature (Smyrnaeans VII, 1; VIII, 1), as also the word "Catholic" applied to the Church of Christ (Smyrnaeans VIII, 2). Cardinal Newman, a profound student of patris-tic lore, does not exaggerate when he declares that "almost the whole system of Catholic doctrine may be discovered at least in outline, not to say in 13arts filled up, in the course of them.''3 They give Ignatius a just claim to the title of the greatest of the Apostolic Fathers. 2Bernard Otten, S.J., A Manual of the History of Dogtr, as, Vol. I, Herder, 1917, p. 65. 3John Henry Newman, Essays Critical and Historical, Vol.I, Longmans," 1901, p.,255. 222 IGNATIOS OF. AN~FIOCH Spiritual. Message " " What is I.gnatius' spiritual message to us in these Stormy times, so much like his own? What is that vital message of the early Church of the martyrs to which Plus XII so movingly calls our attention in his broadcast? The spiritual message of Ignatius of Antioch can b~ summed up Very simply: it is Jesus Christ. For this cou-rageous bishop Jesus Christ is all in all. Saint Paul preached closest union with Christ and Saint John taught us life in Cl~rist. Ignatius marvellgusly blends both these doctrines and inculcates them with extraordinary vigor. Christ is the ambient atmosphere in which Ignatius lives and moves; Christ is his interior obsession; Christ appears on every page, almost every line of his letters. I shall let Ignatius give us his message in his own words, as much as possible. It is true that he addressed it long ago to the clergy and faith-. ful of the churches of Asia Minor, but Plus XII says that he and his noble,, fellow-Christians are speaking to us today. "Abundant greeting in Jesus Christ"--this is his usual salutation to the churches, expressed in various ways, some-times twice and thrice over in the same letter. Jesus Christ is "our tr.ue life,~' "our inseparable life," "our unity of spirit," "our only Ma~ter," "our common hope." "Fo~ let us either fear the Wrath to come or.let us love the grace which is at hand, one of thetwo--provided only we bd found in Christ Jesus unto true life. Let nothing be. worthy - of you apart from Him, in whom I carry about my. chains, those_spiritual pearls in which may it be given me to-rise again through your prayers, which I beg I may always share . " (Ephesians XI, 1, 2). And. again, it is Jesus . Christ "WHO also was really' raised from the dead, His Father haVi_ng raised Him up, as in like manner His Father shall raise up in Christ Jesus us who believe in .Him, with-out whom we have no true life" (Trallians IX, 2). In 223 AUGUSTINE KLAAS every letter Ignatius gives himself a second name. It is always the same--Theophorus, "God-bearer";-and well might he have answered as the legendary third century Acts of Ignatius say he did when questioned about this name. "And who is xneopnorus. .the Emperor asked, and Ignatius replied, "He who has Christ in his heart." According to Ignatifis, there are only two classes of per-sons off this earth: those who live in and for Christ, and those who reject and deny Him. To the first class, com-prising the faithful, he says: "You do all things in Jesus Christ" (Ephesians VIII, 2). "You are therefore all fellow-travelers .along the way, God-bearers, temple-bearers, Christ-bearers, bearers of holy ti~ings, arrayed from head to foot in the commandments of Jesus Christ . And I am permitted to share your jsy . because, on account Of. another life, you love nothing but God alone" (Ephesians iX, 2)."I know that you are not puffed up, for you have Jesus Christ in you" (Magnesians XII, 1). On the other hand, those who reject .Christ are living corpses. "Of what benefit is any one to me, if he praise me, but blaspheme my Lord and do not admit that He was clothed in flesh? He who does not profess this has denied Him absolutely and is himself clothed with a corpse" (SmyrnaeansV, 2). But that is not all. ':As for me, unless they speak of Jesus Christ, I hold them to be tomb-" stones and sepulchres of the dead, whereon are inscribed only the names of men" (Philadelphians VI, 1). Avoid, therefore, those who are not Christ's. "Flee from those evil offshoots bearing deadly fruit, which if a man eat he presently dies. For these are not the planting of the Father: for if they were, they would appear as branches of the Cross and their fruit.would be incorruptible" (Tral-iians XI, 1; 2). "Abstain from noxious herbs, which Jesus Christ does not cultivate because they are not the Father's 224 IGNATIUS OF ANTIOCH planting . . If any man walk in strange doctrine, he has no part in the Passion" (Philadelphians III, 1, 3). And be yourselves genuine Christians, stamped with the image of God. "It behoovds us not only to be called Christians, but also to be Christians" (Magnesians IV,.1.). "For just as there are two coinages, ~he one of God, the other of the world, and each has its own stamp impressed "upon it, so unbelievers bear the stamp of this world, and believers the stamp of God the Father in love through Jesus Christ; and unless we willingly choose to die through Him in His Passion, his life is not in us" (Magnesians V, 2). "Wherefore, let us become His disciples, and let us learn to live like Christians. For whosoever is called by any name ¯ other than this is not of God. Get rid of the evil leaven which has become stale and sour, and be transformed into a new leaven, Jesus Christ. Be salted in Him, that none among you may be spoiled; since by your savor you shall ¯ be tested" (Magnesians X, 1., 2). Genuine Christians have faith and love, and these, lead to deeds. "None'of these things is unknown to you, if you have toward Jesus Christ perfect faith and love, which are the beginning and the end of life: the beginning, faith, and the end, love. And .wl, ien the two coalesce in unity it is God, and all other noble things follow. No man professing "faith, sins; nor does he who has love, hate. 'The tree is known by its fruit': likewise they who profess to be Christ's shall be recognized by their deeds" (Ephesians XIV, 1, 2). And What are these deeds? " 'Pray without ceasin~g" for other men also, that they ma~ find God, for there is in them a hope of repentance. Ac.cordingly, let them learn from you, at least through your deeds. Be meek when they are angry; be humble-minded when they speak proudly; oppose your/prayers to their blasphemies; in the face of 225 AUGUSTINE KLAAS their errors remain firm in the faith; be gentle when they are crud, and do not see.k, to retaliate. Let us be proved their brothers by our forbearance, and let us try to imitate the Lord--who was ever more wronged, more. despoiled, more despised than He?--that no growth of the devil be found in ¯ you, but that you may abide in all purity and sobriety in Jesus Christ, both in the flesh and in the spirit" (Ephesians X, 1-3). "Let us therefore do all things as though He were dwelling in us, that we may be His temples, and that He may be our God in.us" (Ephesians XV, 3). Hence, according to Ignatius, ~o be closely united to Christ, to live one's life in Christ, to be a bona Fide Chris-tian, means sinlessness, steadfast faith, strong love and Christ-like deeds. All this is fundamental. It is thus that one begins to be a "Christ-bearer." - But Ignatius goes- much further. He selects and emphasizes three particular means which will help greatly tO "put on Christ" ever more and more. It is these three means that make Ignatius eminently a guide for us today. . Un~t~l in Christ The first"important means stressed~by Ignatius is unity in Christ, that is, union with the bishop and other ecclesias-tical authorities, and also union with one another. We are one or-we are nothing: on no other point is Ignatius more repetitiously insistent. ' He counsels the Magnesians, who at the time had a young bishop: "It becomes you not to presumeupon the youth of your bishop, but, ou.t of consideration of~ the power of God the Father, to give him all respect, as I have learned that even the holy priests do not take advantage of his outwardly youthful appearance, but as men prudent in God they yield to him, yet not to him, but to the Father of Jesus Christ, to the bishop of a11" (Magnesians III,l). And to the Ephesians he says that "it is cle;ir that we must. 226 IGNATIUS OF ANTIocH look upon the bishop as the Lord Himself" (Ephesians VI, 1). ¯ The will of God, the will of Christ, and the will of the bishop are one and the same thing. "For this reason I took upon myself to counsel you to live according to the will of God. For Jesus Christ, our inseparable life, is the will of the Father, even as the bishops, appointed throughout the world, are in accord with the will of Cl~rist" (Ephesians IIL 2). "Therefore it is fitting that ~you should live in har-mony with the will of the bishop, as indeed you do. Fo~ your estimable prie~sts, worthy of God, are attuned to the bishop asthe strings to a harp. Hence, by your concord and harmonious love Jesus Christ is being sung. Now join in this~ chorus, each of you, that being harmoniously in accord and receiving the key of God in unison, you may s~ng with one voice through Jesus Christ to the Father, that He may .both hear you and recognize bE your good deeds that you are members of His Son. It is then .to your advantage to be in blameless unity, that you may have always a part in God" "(Epbesians IV, 1, 2). "For as many as belong to God and Jesus Christ .these are with the bishop" (Phila-delphians III, 2). Not only must there be union with the bishop but also with the priests and deacons. "Let all men likewise respect the deacons as Jesus Christ, even as they should respect the bishop as a type of the Father,. and the priests as the council of God and the college of the Apostles. Without these, there is noChurch" (Trallians.III, 1). Andthe faithful must be united to each other. "Work together, struggle together, run together, .suffer together, rest together, rise up together as God's stewards, assistants and servants. Please Him for whom you fight, from whom you receive your pay; let none of you be found a deserter. Let your baptism r~main as your weapons, your faith as a 227 AUGUSTINE KLA~.S helmet, your love as a spear, your patience as your panoply . Be therefore long-suffering with one another in gentle-ness, as God is with you" (Polycarp VI,, 1, 2). "Be then all in conformity .with God and respect one another and let no man regard his neighbor according to the flesh, but love one another in Jesus Christ always. Let there be nothing in you which can divide you . . . " (MagnesiansVI, 2). "'In your common assemblies let there be one prayer, one - supplication, one mind, one hope in love, in blamelessjoy, which is Jesus Christ, than whom there is nothing better" (Magnesians VII, 1). If, living harmoniously with each other, we must be closely united to the bishop, th~ bishop.on his part must be united also to us, his flock, so that there may be perfect unity in Christ's mystical body~ Ignatius gives excellent advice to the bishop in a letter to his good young friend Polycarp, Bishop of Smyrna. "I exhort you in the grace with which you are clothed to press forward in your course and to exhort all men that they may be saved. Defend your office in all diligence of flesh and of spirit. Watch over unity, than which there is nothing better. Bear with all men, as the Lord also bears with you; suffer all men in love., as you indeed do. Be diligent in unremitting prayer; ark .for wisdom greater than. you have; stand guard, having a sleepless, spirit. Speak to each according to the manner of God; bear the ills of all as a perfect athlete. Where there is more toil there is also much gain" (Poly~arp I, 2, 3). "If.'you love good disciples, it is no credit to you; bring rather the more troublesome to subjection by your gentleness. Not all wounds are healed by the same plaster. 'Be prudent as the serpent' in all things and always 'simple as the dove' . Be sober as God's athlete. The prize is immortality and eternal li'fe" (Polycarp II, 1-3). "Let not those who seem to.be trustworthy, but teach .228 IGNATIUS OF ANTIOCH strange doctrine, dismay you. Stand firm as an anvil which is smitten. It is a quality of great athletes to. take punish-ment and to win. Especially must we endure all things for God, that He may also endure us. Be more zealous than you are. Learn the opportune times for action. Await Him who is above time, eternal, invisible, w.ho for our sakes became visible, who is intangible, impassiblef who suffered for us and in every way endured for us" (Polycarp III, 1, 2). "Let nothing be °done without your consent and do nothing without God. " (Polycarp IV, 1). The Euc, barist and Unitg The unity in Christ so emphatically stressed by Igna-tius is fostered greatly by participation in the Holy Sacrifice of the Mass and by partaking of the Eucharist, "a pledge of everlasting life in Jesus Christ." "Obey the bishop as Jesus Christ obeys His Father, and obey the priests as if they were the Apo.s'tles; respect~the deacons as y.ou do God's com-mand. Without the bishop le~ no one do anything which concerns the Church. Let that be considered a lawful Eucha-rist which is celebrated by the bishop, or by one whom he appoints. Wherever the bishop appears, there let the people be, just as wherever Jesus Christ is, there is the catholic Church. Without the bishop it is not lawful either to bap-. tize or to hold an agape [a Eucharistic love-feast]; but whatever he approves that is also pleasing to God." (Smyrnaeans VIII, 1, 2). Heretics, by disbelief in the Eucharist., disrupt unity. "They abstain from the-Eucharist and from prayer because they do not acknowledge that the Eucharist is~ the flesh of our Savior Jesus Christ, the flesh which suffered for our sins, the flesh which the Father in His goodness raised up again~ Therefore those who gainsay the gift of Godare perishing even as they wrangle; it were better for them to 229 " A~GUSTINE KLAAS partake of the Eucharist, that they too might rise again" (Smyrnaeans VII, 1). "Endeavor then to celebrate one Eucharist, for there is one flesh of our Lord Jesus Christ and one chalice for union with His blood, one altar, just as there is one bishop with his priests and deacons, my fellow-servants,. " (Philadelphians IV, 1). Ignatiu~ speaks of the Ephesians as "breaking one bread, which is the" medi-~ cine of immortality, the antidote against death, a pledge of everlasting life in Jesus Christ" (Ephesians XX, 2). He himself longs for union with his Eucharistic Lord. "I take no pleasure in the corruptible foo.d or the delights of this life. I desire the 'bread of God,' which is the flesh of Jesus Christ, 'who was of the seed, of David,' and for drink I desire His blgod, .which is incgrruptible love" (Romans VII, 3). Imitation of the Suffering Christ Union with Christ and life in Christ are achieved also by a third means, by imitating Him and modelling one's life on His. Since Ignatius' thoughts constantly .revert to the painful death which is waiting for him at the end of his present journey/he is preoccupied with imitating the suf-ferings and death of Christ. To shed one's blood in mar-tyrdom beconsiders the closest imitation of Christ; it is per-fection itself. The only true disciple of Christ is he who gives his life for Him. Ignatius, ' shackled and condemned° to death, now only begins to be a real disciple of his suf-fering Master and he Will be a perfect disciple only through a bloody martyrdom. " Let no one interfere to rob him of this prize, for whoever shares in Christ's sufferings and death will also participate in His glory. "Honored with a name most pleasing to God, I laud the Churches in the chains which I bear, and I pray that in them there may be a union with the flesh and- blood of Jesus 230 IGNATIUS OF ANTIOCH Christ, whois our ev.erlasting !ife, a union in faith and love, to which nothing is preferable, and aboveall a union with ~lesus andthe Father, in Whom, if "we endure the full on-slaught of the prince of this world.and go unscathed, we shall attain unto God" (Magnesians I, 2). "But if, as certain godless persons, that is, unbelievers, affirm. "His suf-fering was only a semblance . why am I a prisonei, and why do I even long to fight with the beasts? In that case, I die in vain; then indeed do I lie concerning the Lord" (Trallians X, 1). "If these things were done by bur Lord only in semblance, then I too am chained only in semblance. Why have I given myself up to death, to fire, to the sword, to wild beasts? Because to be near to the sword is to be near to G6d, and to be with wild beasts is to be .with God, pro-vided it be in the name of 2esus Christ. That I may suffer along with Him, I endure all thin.gs, and He strengthens me who is the perfect Man" (Smyrnaeans IV, 2). In the letter to the "Romans we find passages on mar-tyrdom which are sublime and immortal. Only a few can be cited here. Ignatius feared the Roman Christians would intercede for him with the government and thus deprive him Of his martyr's crown. Sohe .begged them to "grant me nothing more.than that I.may be immolated to God, while an altar is still ready; in order that forming a choir in charity you may sing to the Father in Christ ,lesus, because God deigned to grant that the bishop of Syria be found at the setting of the sun, having summoned him from its rising. It~is good to set from the world unto God, that I may rise unto Him (Romans II, 2). "I am writing to all the Churches and bid all men know that I die willingly for God, unless you should hinder me. I beseech yo.u not to show me an unseasonable kindness. Let me be the food of wild beasts, th.rough whom I can attain to God. I am God's wheat, and I am being ground 231 AUGUSTINE KLAAS by the teeth of wild beasts that I may be fdund ChUtist's pure bread. Rather entice the beasts that they may become my tomb and leave no trace of my body, so that when I have fallen asleep in death, I.shall not be burdensome to anyone. Then shall I be truly a disciple of Christ when the world shall not even see my body. Beseech Christ for me that through these instruments I may become a holoca.ust to God. I do not command you as did Peter and Paul. They were Apostles, I am a convict; they were free, I am to this very moment a slave. But if I suffer, then shall I be a freed-man of Jesus Christ and in Him I shall rise free. I am-learn-ing now in my chains to extinguish every human desire" (Romans IV, 1-3). "O that I may have joy in the beasts, prepared for me, 'and-I pray that they too may be found prompt for me; I will even entice them to devour me quickly, so" as not to be like those whom they did not touch through fear. Even if they themselves be unwi.lling, I will force them to it. Grant me this favor; I know what is expedient for me. -Now do I begin to be a disciple. °May naught visible or invisible envy me my attaining to Jesus Christ. Fire, the cross, combats with wild beasts, cuttings, manglings, wrenchings of bones, hacking of limbs, crushing of my whole body, cruel tor-tures of the devil, let them all come upon me, provided only I attainto Jesus Christ" (Romans V, 2, 3). "The confines of the earth and the kingdoms of this world shall profit me no~hing. It is better for me to die in Christ Jesusthan to reign over the ends of the earth. I seek Him who died for us; I desire Him who for our sakes rose again from the dead. The pains of birth are upon me. Bear with me, brethren! Hinder me not from living, do not wish my death. Do not give to the world one who desires to be God's, nor seduce him with material things. Allow me to recelve the. pure light; when I have arrived thither, 232 IGNATIUS OF ANTIOCH then shall I be a man. Let me imitate the Passion of my God" (Romans VI, 1-3). "The prince of this world wishes to tear me to pieces and to corrupt my mind towards God. Let none of you present help him; be rather on my side, that is, on God's. Do not speak of Jesus Christ and yet desire the world. Let no envy dwell among you. Even if I myself, when present, shall b~seech you, do not obey me; rather follow this which I write to you. For I write to you in the midst of life, yet as one yearning for death. My human love is crucified and there is in me no fire of love for material things, but only 'living water' speaking and saying within me 'Come to the Father' " (Romans VII, !, 2). Death of Ignatius This urgent summons to the Fath4r was soon to be realized. Arriving in Rome in the latter part of the same year 107, Ignatius heroicallymet the d~ath he so ardently longed for, probably in the Coliseum. The~e are extant no. authentic details of his final combat with the beasts, nor can the date of his death be determined with accuracy. Shortly after, his relics were taken back to Antioch and there they remained until 63 7 when they were removed to the church of Saint Clement'in Rome where they still rest. The uni-versal Church celebrates his feast on February 1st. .Ignatius was every inch a bishop of the Holy Roman Catholic Church. Self-sacrificing in his devotion to duty, fearless in defending the faith, untiringly solicitous~ for unity, ever an inspiring apostle by his personal holiness as well as by his words, he was one of the most profoundly Christian heroes of all times. As a,true shepherd, he laid down his life for his flock. He carried out fully what he himself once wrote: "Teaching. is good, if the teacher does what he says" (Ephesians ,XV, 1). He went even further, 233 AUGUSTINE KI~AAS he sealed his message with his blood. Hence we accept that message, for it rings true. It teaches us union with Christ and life in Christ by means of deep faith and an active love that overflows in good works, by close harmony with God's representatives in His Church and with our fellowmen, by participation in the Holy Sacrifice of the Mass and in the Eucharist, by the close imitation of 3esus Christ, especially in. His Passion and Death. The spirited message of Ignatius was.often read at the gatherings of.the faithful of the primitive Church; it gave comfort and inspiration to brave hearts in many a dark hour. It has not lost its appeal and significance today, for the message is ,Jesus Christ, who St. Paul says i~ "the same, yesterday and today, yes, and forever" (Hebrews 13:8). HOLY CHILDHOOD CI=NTI=NNIAL The Pontifical 'Association of the Holy Childhood is celebrating its hundredth anniversary this year. The Association was founded by Bishop Charles de Forbin- Janson, who was born in Paris in 1785. \Vith the help of Pauline Jaricot, foun-dress ~f the Propagation of the Faith Society, be made plans for the establishment of the Association of the Holy Childhood. In 1843 the first council of the Association was appoi'nted. The membership was to be m~de up of childrer~ "throughout the world and each child, besides praying for the missions, was to give a penny a month. While the baptism of dying pagan children was to be the chief aim of the Association, it was determined that the society would also undertake the. erection of orphanages, work-shops, and other institutes for children. , ~ The fi}st returns of the Holy Childhood Association were only $25,000; in 1940, they had grown to $2,000,000. This money has been spread into some six hundred mission centers of the Catholic world. Pope Plus XI raised the Associa-tion to pontifical rank in 1926. Our Present Pontiff, Pius XII, as Cardinal Pacelli, was the Holy Childhood Association's Cardinal Protector. 234 Christ in the Refectory William J. Moore, S.J. RELIGIOUS are used to hearing the words of our Lord read to them during meals in the community refec-tory. The.re is a special.appropriateness in this practice "arising from the fact that a surprising number of these words w~re spoken by our Lord while actually in a refec-tory, or at least at times when His hearers were concerned, about food and drink. Man's necessary, concern about bodily food supplied occasions for miracles and discourses on the spiritual food of the soul. Page after page of the Gospels deals wkh Christ's mealtime instructioris. At the marriage feast of Cana our Lord changed xvater into wine and first manifested His glory. His disciples, too, were at the wedding celebration, and their belief in Christ ¯ was confirmed by the miracle. Such marriage feasts as this lasted seven days~ and a great quanti~y of wine was needed for the large number of guests who might drop in at' any time. Sympa.thetically our Lord relieved the distress of the young couple when their supply failed. (John 2.) Wearied after a !ong tramp over the hill roads, Jesus stopped at the well of Jacob. His disciples xvent ahead to buy food in the villhge close by. Christ. ~vas thirsty and asked the Samaritan womah for a drink. Then He took occasion to teach this poor sinful woman of her need of the living water of divine grace. She could offer Him cool water from the well, but He offered to her refreshing draughts of grace for her arid soul. (John 4.) Levi, the publican, was sitting at the tax-collector's booth one day. "Follow me," said Christ. Leaving all things, Levi followed Christ. To commemiarate his call to the apostolate, Levi (or Matthew, as he is better known) .235 ~rlLLIAM J. MOORE gave a great feast for Christ. A large gathering of publi-cans was at table with the Savior and Levi. ~'Why do you eat arid drink with publicans and sin-ners?" the grumblirig Pharisees and scribes asked the dis- . ciples. Christ answered the quest.ion Himself. "It is not the healthy who need a physician, but they who are sick. I have not come tocall the just, butsinners to repentance.~' As a physician Christ had to deal with and gain the confi-dence of.His patients. ' Then He explained why His disciples did not fast like those of ~lohn, and spoke a parable about the difference between the old order and the new. One Sabbath day Christ and His disciples were walking through a field of standing grain. The disciples were hun-gry and plucked some of the grain and .ground it in their hands. The Pharisees objected that this little operation°of milling grain by hand was a violation of the Sabbath. Christ replied that He was Lord of the Sabbath. The delighted disciples, thus justified, continued joyfully to munch their pitiful little meal of dry grain before the angry eyes of the discomfited Pharisees. (Luke 6.) Luke tells of a dinner at the home'of a Pharisee. Quite Often Christ dined with Pharisees, just ~is he dined with publicans. On this occasion a woman in the town who was a sinner, upon learning that Christ was at table in the Pharisee's house, brought an alabasterjar of ointment; and standing behind Him at His feet, she began to bathe His feet with her tears, and wiped them with the hairoff her head, andkissed His feet, and anointed them with oint-ment. (L,uke 7.) To understand such an occurrence, we must remember that ~lewish customs differed from ours tod~ly. Strangers were often permitted to look on at great feasts. The guests usually did not sit in chairs as we do, but. reclined on couches, resting on the left elbowand eating with the right 236 " CHRIST IN THE REFECTOR~ hand. The couche~-were placed in the foim of a horse-shoe, so that servants could easily get to the tables plac.ed before.~he diners. T.,he Pharisee host was sh~cked. If Christ had divine knowledge, reasoned the Pharisee, He ought to know that the woman was a sinner, and should not let her touch Him. But .Christ at the dinner table contrasted the host's cold_ness and neglect with the sorrowful love of the peni-tent, )~nd gently told the woman, "Thy sins are forgiveh . Go in peace." It was evening in the desert. Five thousand men, not counting women and children, were with Christ far from village food markets. Only five loaves .and two fishes were to be had. The disciples urged the Master to dismiss the people at once, that tl~ey might get back to town as soon as possible. But Jesus said to the disciples, "They do not need to go away; you yourselves give them some food . And looking up to heaven, .[He] blessed and broke the loaves, and gave them to His disciples, and the disciples gave them.to the crowds. And all ate and were satisfied." (Matthew 14.) Four thousand men, apart from children and women,, were with Christ on another occasion. The compassion-ate Savior said, "They have now been with Me three day~, and.have nothing to eat; and I am unwilling to send.tl'iem away fasting, lest they faint on the way." Once more our Lord multiplied loaves and fishes in a wondrous miracle to foreshadow the magnificent spiritual feast of the Holy Eucharist. (Matttiew 15:) Mary was sitting at our Lord's feet while her sister Martha was. busy straightening up tl~e house and watching the fire where a tasty meal was simmering. Our Lord did not condemn Martha for.her care about dusting and cooking. He did' approve of Mary's action, and spoke 237 WILLIAM J. MOORE the classical text for'proving the superiority of the con. templative life over the active life: "One thing is needful. Mary has chosen the best part." (Luke 10.) A Pharisee asked Christ to dine with him. Christ accepted, went in to the supper room, and reclined at table. He had of set purpose omitted the ritualistic washings which the Pharisees had elevated in importance to laws of supreme moment. When the Pharisee.host criticized Christ " in his heart, the Mast(Jr excoriated, the hypocrites' who were fanatical about washing their hands and cleansing pots and cups, but cared nothing .about washing sin from their souls. Fearlessly He denounced the whole brood of Pharisees and scribes who boasted that they had paid tithes " on everything they ate, even on the tiny little spice herbs such as mint. Christ was a guest Who never-bowed to the pride Or passion of His host. (Luke 11.) We find Christ a guest again in the house of a ruler of the Pharisees. It was a Sabbath. A great quantity of food had been prepared ahead, of time, lest there be any unnecessarywork on that day. Of that the Pharisee.s were very scrupulous, but of mercy they cared not. In fact they sought to trap Christin His mercy. Before the entrance to.the house a man ill with dropsy' was stationed. Would Christ cure the man on the Sab-bath? The Pharisees watched for a supposed violation of the Sabbath. Resolutely Christ cured the man and asked the hypocrites if theywould not drag an ox or ass out of a pit into which it had fallen on the Sabbath. Of course they would do so. Bu~ if an animal could be cared for at the-expense of some labor, why not a man? And the Pharisees "could give Him no answer to these things." The Savior then went into the dining room with His host and the other guests. The Pharisees were jealously pushing forward to secure each one for himself a place of 238 CHRIST IN THE REFECTORY honor. Christ spoke the parable of The Last Seat to rebuke their pride. Then He taught a lesson in charity. The rich Pharisees gloried in their great generosity in pro-viding sumptuous dinners for many people. The guests, however, were. usually well-to-do friends and relatives who~ could pay back in kind. In the parable on Poor Guests, Christ declared that true charity would consist in providing a feast for the poor.who could never issue a return invitation. A reward for such charity would be reserved for the host in the kingdom of heaven. At that, one of the guests exclaimed, "Blessed is he ~vho shall feast in the kingdom of God." The speaker was a Pharisee who assumed as a matter of .right that all Pharisees would have a place at the.heavenly feast. Christ, in the parable of a Great Supper, told the Pharisee that God had- indeed invited them tothe heavenlyb~nquet, but that they had contemptuously refused to come. The poor Jews and Gentiles would now take.their places. (Luk~ 14.) Zacheus, the publican of Jericho, was short of stature, but his hand was large to .grasp exorbitant taxes for the Roman treasury and his own private purse. He knew that his deeds were evil, knew the hatred with which the Jews cursed him. He had heard, however, of one great. Jewish teacher whowas notorious for kindness to the publicans. Full of curiosity to see Jesus of Nazareth, Zacheus hurried from his.office when Christ came to Jericho. Careless of his dignity, the short little man climbed a sycamore tree to see the friend of publicans and sinners. The unexpected happened. Christ stbpped beneath the sycamore, looked up to where Zacheus was perched, and said: '~Zacheus make haste and come down; for I must stay in thy house today." In amazement and haste Zacheus jumped down and welcomed Christ joyfully. BUt the crowd murmured 239 WILLIAM 3". MOORE Saying, "He has gone .to be the guest of a man who is a sinner." It was the old reproach, heard so frequently in the Gospel narrative. Christ was a friend of sinners.-. He ate at table with publicans and sinners. Over and over the same refrain of bitter complaint. BUt Christ went on converting sinners, saving what was lost. To the divine guest Zacheus said: "Behold, Lord, I give one-half of my possessions to ~he poor, and if I have defrauded anyone of anything, I restore it fourfold." (Luke 19.)' It.was at a supper in Bethany that the greed of ,Judas became apparent. Simon the Leper (now cured) was host: Laza.rus, raised~ from the dead, was/~ guest near 3esus, ~nd Martha was s~rving. When Mary anointed Christ's feet, the thievish treasurer complained that the valuable oint-ment should have been sold for 300 denarii (about $51). and the proceeds given, to the poor. Christ waved aside the objection and praised the good work of Mary. H6w much of our Lord's teaching was done at meal-" time is well exemplified in the five full chapters which St. ,John devotes to the actions and discourses of Christ at the Last Supper. Ftirthermore, St. ,John does not repeat what the three other evangelists had already ~eported about the institution of the Blessed Eucharist. 3ohn tells instead of Christ's humility in washing the feet of the Apostles; the commandment to love one another; the beau-tiful allegory of the Vine and the Branches; .the.promise of ~he Holy Spirit; the priestly prayer of Christ "that all .may be one" even as the Father and Christ a~e one. (,John,. chapters 13-17.) The central event of the Last Supper is recorded by the Synoptics. "While they were at supper, ,Jesus took bread, and blessed and broke, and gave it to His disciples. and said, 'Take and eat, this is My body.' And taking a cup, He gave thanks and gave it to them, saying, 'All of 240 CHRIST IN THE REFECTORY you drink of this; foi: this is My blo~d of the new.cove-nant, which is being shedfor many unto the forgiveness Of sins'." (Matthew 26.) It was in the apostolic refectory that¯ Christ gave us His own body and blood for our spiritual food. It was there in a supper room that He ordained the first priests. Every church is a supper, room where Christ is offered again under the appearance of bread and wine on the altar table. Every church is a supper ro6m where God feeds His children with the Bread of Angels. It was a glorious Resurrection Day. All heaven rejoiced; but the disciples on the road to Emmaus Were sad. The .traveler who approached and walked with them ¯ gradually raised their ¯spirits until at last ¯their hearts burned within them as they gained a fuller understanding of the ScriptUres. "Stay with us," they pleaded as the stranger would have left them at Emmaus. The stranger agreed. "And it came to pass when He reciined at tame with them, that " He took the bread¯ and blessed and broke and began handihg it to them.~ And their eyes were Opened, andthey. recognized Him." ~ Christ their Risen Lord was with them at the supper table. Back to Jerusalem to the Apostles the two disciples hurried. The Eleven would not believe their report. Then Christ appeared to the Eleven as they were at table. ."See My hands and feet, that it is I Myself," He said. "Feel-me and see; for a spirit'does not have flesh and bones, as you see I have." Still the Apostles disbelieved and marvelled for joy. "Have you anything here to eat?" asked our Lord. They offered Him a piece of broiled fish and a honeycomb. And when He had eaten in their presence, He tSok what remained and gave it to them. (Luke 24.) St. John tells us of the ins.titution of the Sacrament of 241 WILLIAM J. MOORE Penance on this same Resurrection nigh~. To His Apostles Christ solemnly.said: "Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them; and whose sins you shall retain; they are retained." (2ohn 20.) St. John's epilogue contains one of the most touching accounts of our Lord's considerate goodness. All night the Apostles had been fishing without success. Our Lord appeared, granted them a splendid catch, and prepared for them a hot breakfast of bread and fish on the lake shore. The poor fishermen were cold and weary and hungry after a chili night on the water. BreakfaSt over, orie ofthe most important events in history took place. Christ conferred on Peter the primacy in the Church. To Peter was given the commission, to feed Christ's sheep, to rule and guide them with full power " from God. Christ taught the people wherever they gathered. Since men most frequently assemble to take meals together, Christ frequently taught at meals. When the peopl.e gathered elsewhere, Christ preached elsewhere. St. Mark has 'two passages which must have had their ~ounterparts on scores 6f busy days. Such a large crowd gathered, says the evangelist, in chapter three, that "they could not so much as-take their food." And in chapter.six he says that so many people were coming and going that "they had no leisure even to eat." 242 Differing Current:s in !:he Lil:urgy, Too Gerald Ellard, DIOCESAN priests sometimes make it a matter of jest that, whereas pries.ts of religious institutes ard_ently advocate that worship-reform we call the liturgical movement, they themselves follow .in their chapels and" churches, ' more likely~than not, some variant liturgy and not the simon-pure Roman Rite. Again;they tease a little to the effect that members of religious orders look at the w.hole liturgical movement from an angle determined, by the specific outlook of their own religious group. Thus, the statement is made: "If I havea missionary from such an order, he preaches his kind of a liturgical movement, and anathema to all else. Then, the next year, a missionary from another order comes around, and his liturgical movement is something quite differen!! Why don't you religious who preach retreats and missions get together and fix on a definite program to preach? Before you kno@ it, we p/irish priests may get ahead of you, by organizing on our own, and then convert you to. our parish-type_ liturgi-cal movement in the Roman Rite.". . Behind this badinage and laughter there, is some real perplexity .and concern. It may prove helpful to religious as well.as to diocesan priests to remind ourselves, in Father Reinhold's vigorous phrase, that the Church does not seek to. impose one liturgical strait, jacket. That adjective, "catholic," after all, means "faking in all, taking in .the ~hole," and the Catholic liturgy includes the various gulf-streams of religious observance, as well as the vast stretches of the diocesan priesthood. A roundabout approach may be the shortest road to the subject. "Prior.to the feast of Candlemas the large monastic faro- 243 ~ERALD ELLARD ily at St. Meinrad's, Indiana, engages in the exercises of the annual retreat. In 1942 the retreat for the monks them-selves was being conducted by a- Franciscan friar, that for those in the Major Seminary by a monk from another abbey, while the last, for the Minor Seminary students, had been entrusted to the writer. Our dinner and supper were served in the monastic refectory, but breakfast was served the retreat-masters in the Guest Dining Rooml So it came abo.u~ that we had the pleasure of a short chat each morning as we breakfasted. My recollection of those little inter-ludes over thecoffee-cups is very pleasant, indeed. I .dare say the topic of the actual conduct of the retreats was the only one we avoided bringing into the discussions. We all . realized that in our several chapels we were conducting retreats that differed from one another not a little, although each one of us was endeavoring to herald the message of the one Christ.' While we all proclaimed Him, the monk saw Him after the manner of'the sainted Benedict, the friar as had the seraph on Mount-Alverno, and I somewhat after the manner of. the soldier of Manressa. All three concep-tions of Christ are true--if only partial: the unsearchable riches of Christ's Personality Will never be exhaustively comprehended by any man. More than once, therefore, as this daily contact of ours was broken off, I thought of how we three retreat-masters then and there gave a partial illustration of words of the late Peter Lippert that have stood the test of print since 1912. The passage, as a quotation, is somewhat long, but, I trust, justifiab!e for its interest. In formulating his expression of the ideal of the Jesuit vocation, Father Lip-per. t had sought clarification in comparisons: "For the sons of St. Benedict, of whose spirit all con-templative orders have a share, Christ is the worshipful King and.Lord, whom they serve by means of. their noc- 244 DIFFERING I~U~RENTS'IN THE LITURGY, TOO turnal psalmody, their earnest and solemn 'chan.t, the majesty of tbleir liturgy, their soulful, sacred art, their inspired craftsmanship.- This; tog, far from the bustle and noisy conflict of the world. They resemble the angels of the sanctuary: consecrated to the service of God, they st, and ceaselessly before the Throne of the Lamb, and enact the holy service of the Christian altar of sacrifice. With their praying art and their imperturable monastic peace, they present a vision or a foreshadowing of the Church Trium-phant, and hence above earthly conflict or earthly sorrow. Hence flows that harmony, that Wrought-out smoothness, so to speak, that sense of right proportion in their way of life, which even in the earliest period of the preaching of. the "Anglo-Saxon and Germanic missionaries made such "pro-found impression on~ the barbaric peoples of the forest. "Francis of Assi~si was the seraphic lover of the helpless Child in the st:;ble and of the crucified Saviour. He" was steeped, first o~ all, in the mystery of Bethlehem, a mystery of the most touching infancy and childlikeness. But no less was Francis held by that most frightful self-abasement of Golg01~ba. It was Francis who erected the°first-Christ-mas crib, and then ranged him, self, as an empty-handed mendicant, by .the manger of the divine Beggar-Child. So ¯ also by the Cross of the rejected, the last and the least of all men, he took his stand as a least brother. He considered,. too, the unending multitudes of his spiritual sons as his fellow-sentinels at the posts of the poverty and the humilia-tions of the great Son of God. Hence it is surely not by chance that for centuries precisely the Franciscans are the CuStodians of the Holy Places. Nor is it by chance that to -the Franciscans the hearts of the people have always be~ longed, for thesimple folk understand nothing so well as the mysteries of Bethlehem and Calvary. "Well, then, how is the image of Christ conceived and 245 GERALD ELLARD expressed in the Order of Loyola? In the Jesuit Order tl~e basic concept is of Christ as Founder of God's Kingdom, as conqueror of the whole world of the infidels, as the plan-ning, suffering, fighting Warrior for the honor and will of the Father.''1 In so far as he is a son of Ignatius, then, the 3esuit-strives to see "how the Lord of the whole world chooses persons, and sends them out the whole wor!d over, spreading His sacre~t doctrine: 'My will is to.conquer the whole world of the infidels; whoever will come with Me must work by day and watch by night, so as to share in the~ ultimate victory'." Since every one readily concedes that a Benedictine, a Franciscan, or a Jesuit, will eachconduct a specific type of retreat, I do not think it should be considered strange if various religions orders represent differing currents in the Church's li.turgical life. The modern apostolate of the lit-urgy affords ample scope for the labors of every order, and the religious, along with the pastoral clergy, have all their part in the Opus Dei. Let us enter an abbey church, as I have visited many in Eurgpe and several in this country. We are struck at once by the enormous size, especially, as a rule, by the towering height of the enclosed space. Dominating the whole inte-rior is usually a majestic fresco of Christ looking down' from. the high curve of the apse. Of almost equal promin-ence to the casual visitor are the serried choir-stalls, row on long row, each rising higher than the preceding. In ~ccord with the recommendatibn that the Blessed Sacrament be not reserved" at the altar before which the choir-functions are performed (canon 1268), the high altar does not enthrone the Eucha.rist, but none can fail to sense the very real way 1Translated from P. Lippert, Zur Ps~fcbologie des desuitefiorden (Miinchen: K6s¢l, 1912), pp. 26, 27. 246 DIFFERING CURRENTS IN THE LITURGY, TOO in which the heavenly Christ lends His glorified Presence, so to speak, go the holy place. "Thou, O Christ, art King of glory!" The entire passage of the Te Deum from which this ~jacul.ation is quoted proclaims as with trumpets what We might call the devotional atmosphere of the buiding. Here day by day and night by night the monk works at the work of God. O~ce he has been ordained, the priest-monk's own private~ Mass will be, as a rule, in some distant side-altar chapel. His daily conventual Mass, preceded and followed by one of the Canonical Hours, is ideally always a High Mass, at Which he himself is engaged, in singing either ¯ the Ordinary, or also the Proper as well. Every public Mass for the priest-monk is a sung Mass; every weekday is ¯ in this respect like.Sunday. In another very real sense "the Sunday atmosphere" pervades the abbey church. The calendar of the Romano- 'Monastic Rite, which is the Church's liturgy as given to the monks, minimizes Masses in honor of the saints, to multi-ply those of Sundays and ~:e.riae, on which, outside of Lent, the Mass of the preceding Sunday is repeat.ed. Thus, the "calendar for 1942 provided for a maximum of about 130 ¯ days on which Mass might be offered in honor of the Bles-sed V!rgin, the Angels, or Saints, despite the fact that the saints of the great Benedictine family are legion. Two out of every three' Masses were of the Dominical cycle, with the Saints being commemorated. ~ We enter in turn a Franciscan church. Here the altar" can be proportionately closer to the people, because the choir-stalls are set in a walled-off oratory at the side. .The peoplenever attend the ch0ir-service of the friars. But diocesan priests and regulars of orders founded.after that of St: Francis should .take a very lively interest in that choir-service, since the Roman Brevihry we use is a gift from the Franciscans. There was not, up to the thirteenth century, 247 GERALD ELLARD p a fixed arrangement of the Divine Office, obligatory on all as to details. Nor was it necessary, as long as the Office was performed in choir, that all its parts be found in one and the same volume. But just at the timeof the Poor Little Man of Assisi the papal curia was often abroad on trips, and this exigency of travel was then creating a breviary in which Psalms, Scripture lessons, and biographical lessons ,were all contained in one book. Francis, legislating for friars who were to go everywhere, stipulated in the Rule of 1223: "Let the clerics perform their Office according to the arrangement of the Holy Roman Church," by which he meant this new papal breviary then developing. The upshot, of this was that the breviary, as then 'definitely "fixed" for the Franciscans, was soon adopted by Rome and became that of the entire sphere of the Roman Rite. But it is with. the Mass-book, the Missale Semphico-t~ or~ar~tzro, the Church;s liturgy as given to the' friars, that we are more interested. One will note how the feasts of saints have multiplied, there being in the 1942 calendar about 240 days on which Masses are from the Sanctoral Cycle: mimbilis Det, s ir~ ,ar2cti~ ,tds. The' book is well named "Seraphic," because no less than 89 days provide Masses for the Saints and Blesseds of the Franciscan family. The psychological atmosphere, what we might call the "feel" of the Se.raphic Missal, may perhaps be illustrated by referring to the two great Franciscan sequences which the Church has put into our Roman Missal, the Dies I~ae, known with certainty only as of Franciscan authorship, and the Stabat Mates, which scholars now ascribe to Bona-venture, founder after Francis of Franciscanism. Perhaps, when we enter the Franciscan church, we find the church densely crowded, and the Forty Hours' Exposi-tion in progress. This is a typically Franciscan devotion, as common .today as the Christmas Crib or the Way of the 248 DIFFERING CURRENTS IN THE LITURGY; TOO Cross. Very likely a fiotice near the entrance will direct our attention to the fact that an evening service in honor of S~. Anthony is scheduled for later in the week. This serv-ice, we are told, will consist of the recitation of the rosary, hymn-singing, and "Benediction of the Blessed Sacrament. There is nothing specifically .Franciscan about any single feature in that devotional pattern, and the pattern itself is ~epeated in practically every church in the land. True, it is not the the classic Opus Dei of Benedictine surroundings, but it can provide for popular participation in the public worship of the Church and is conducted according to norms approved by her "(Canon 1256). Granting that some of these devotional exercises co01d be~ from the litur-gical point of view, a good deal better,let us also freely grant that they are basically qood. Since there was mention a moment ago of classical Benedictinism, it is gratifying to recall that an American Benedictine translated and published the words of a Euro-pean writer dealing with this very problem of popular devotions: "Today, as in ~he past,.the~e must prevail in this d~partment of liturgical activity a certain largeness of scope and adaptation. We must be ready, to give proper recognition in the lituygy to those elemefits of popular reli-gious exercises in which the devotion of the people is really and truly expressed. And the same can be said of popular devotional hymns.''2 Just as the Gospel' of Frai~ciscan4ove has never been exhausted, so there is still, room in the lit-urgy for yet further Franciscan, and other, devotional additions. " , Ignatius, that would-be, crusader, and actual com-mander of troops, would have a man withdraw for a space, "to abide in all possible privacy; so that he may be free to ~J. A. Jungmann, Liturqical Worship, translated' by "a monk [Rev. Otto Eisen-zimmer] of St. John's Abbey. (New York: Pustet, 1941), p. 123. 249 GERALD ELLARD go daily to Mass and Vespers, without any fear of his acquaintances getting in his,way," and in this privacy study Christ's-plan of salvation against the ever-recurring questions: "What have I done for Christ? What am I doing for Christ? What ought I,do for Christ?" Ignatius, too, would have all influenced by him praise, as very touch-stones of orthodoxy, "chants, Psalms, long prayers in church, the Hours appointed for the Divine ONce, and all Canonical Hours" (Sp(ritual Exercises). "But because the occupations which are assumed for the good of so_uls,'.: he states in his Constitutions, "ore both .important and pressing, and the term of our residence in any place uncer-tain, the members of the Society will not recite the Canon-ical Hours in choir.'" Hence, neither before the altar, nor in an adjacent ora-tory, does one find dhoir-sialls in the liturgical setting of the Jesuit's life. This is not a Jesuit singularity; the same is true for most ~of the clerks regular of post-Reformation institutes. Save that the feasts of his order are celebrated, the Jesuit, like other clerks regular, follows the Roman Rite in all particulars. The liturgical pattern of a Jesuit's nor-mal routine (unless he is assigned to par6chial work) is that he celebrates low Mass, and, as far as he assists at Mass, it 1s a low Mass ordinarily, a High Mass very rarely. Thus these three orders, which we are taking as repre-senting religious p~iests generally, have each their differing modes of carrying out the sacred liturgy of the Catholic Church. Conditioned, then, and to a degree limited, by the liturgical practices of his religious institute,-the monk; the friar, or the clerk regular comes as retreat-master, or missionary,or week-end assistant, into the parish. There he is confronted by the full and majestic program of tl~e liturgical movement in all its manifold phases. In con-junction with the pastoral clergy, each religious will apply 250 DIFFERING CURRENTS IN THE LITURGY, TOO the principle of active lay-participation in the situation as encountered, and with the tools he has and can handle. This should amply.explain to the parish priests them-selves, or recall to interested observers of other religious orders, the reasons for" these somewhat diff.ering concepts of the scope and aims of the liturgical movement. The variation in emphasis is kimply unavoidable, given hiaman limitations. True, the several.interpretations are partial, but each is valid and true hs far as it goes, and each is an integral component in the symphony of praise ascending to God in the O/~u~ Dei. In abbey, convent, chapel, and church, if there is no single liturgical strait jacket, there is still what a tireless scholar of the last century used to ca!l the one, holy, Catholic, and apostolic liturgy. BOOKLETS Father Foley's article on the Catholic Action Cell, in the May, 1943, number of the REVIEW, seems to have stirred considerable interest among many of our readers. These rea~lers (and perhaps many others) should be interested in "The Technique of the Catholic Action Cell Meeting, compiled by the Reverend Stephen Anderl and Sister M. Ruth, F.S.P.A. The compilers drew their material largely from the Priests' Bulletin, published by the Catholic Action Federations of the Archdiocese of Chicago, from articles by Father William Boyd in Orate Fratres, and from Mr. Eugene Geissler's book, The Training of Lay l~eaders. Father Anderl and Sister M. Ruth have dbne a-good job of compiling and offer many practical sug-gestions for organizing a cell and conducting, a meeting. 'The booklet costs 15 cents and can be obtained from St. Rose Convent, LaCrosse, Wisconsin. The Third Order Director is a pamphlet containing practical hints for adminis-tering the Third Order. It should be helpful not only to priest moderators, but also to Brothers and Sisters of various religious communities who are now in charge i of' Third Order groups. The pamphlet covers all practical details briefly and clearly. Price: 15 cents. Office of Publication: Third Order of St. Francis in the U. S., 3200 Mera'mec St., St. l-ouis, Mo. 251 'Advice I:o a New Superior By a oSpiritual Director, IN MY CAPACITY of spiritual director, I have been asked several times for advice by newly appointed reli-gious superiors. I have always considered these requests very seriously beforeGod; and the advice given, simple though it was, appears to have been helpful to the superiors who asked it. The points they seem to have appreciated most are the following. Humilitg , Ecclesiasticus tell~ us: "The greater thou art, the more humble tfiyselfin all things" (3:30). In another 151ace (32:1), the same sacred writer admonishes us: "Have tl-iey . made thee ruler? be not lifted up: be among them as one of them." Similar advice our Lord gave to His disciples: "You know that .those who are regarded as rulers among the Gentiles lord it over them, and their great men exercise authority over them. But it is not so among you. On the . contrary, whoever wishesto become great shall be your servant; and whoever wishes to be first among you shall be the slave of all; for the Son of Man also has not come to be served but to serve, and. to give .his life as a ransom for many" (Mark 10:42-45). Behold your model, who was in the midst of His disciples as "one who serves" (Luke 22:27) ; there is no better model than Jesus. Justice and Kindness "And even as you wish mento do to .you, so also do you to them" '(Luke 6:31). There is your rule of action according to the maxim of Christ. Treat your subjects now as you wanted to be treated by your superior when 252 ADVICE TO A NEW SUPERIOR 3iou were a subject. Be a father (or mother) to them. Let your love and good .will be equal towards all; beware of favoritism, which is a source oof discord in a community. Be kind to the sick, have regard for the aged,.be considerate with the young. B~ sincere with your. subjects, "knowing that their Lord who is als0 your Lord is in heaven, and that with him there is no respect of persons" (Ephesians 6:9). Never betray their confidence, so that they may always trust you; for confidence once lost will seldom be fully .regained. If you should make a mistake or unwittingly ¯ wrong .a subject, do not hesitate to admit your mistake and to undo the wrong, for no one is infallible. Thus you.will give your subjects an example of humility and of justice, and it will increase their esteem for you and their confidence in you. Provide generou_sly for all their needs; never be niggardly with them on the plea of poverty. Try to produce a cheerful spirit in your community especially in time of recreation. This is the time for reli-gious to relax after the strain of the day's work; it is not to be a wake, Don't do all the talking yourself, and let not your presence be a damper on your subjects' joy. "Be among them as one of them." Let all join in to make the recreation religiously pleasant. The result will be. a greater spirit.of recollection during the time of silence. Prudence Avoid extremes in all things. Virtue takes a middle course. Be slow to judge and slower to condemn; hear both sides with equal patience and charity. Make no important decision without mature deliberation. Lean not too much on your own Wisdom; take counsel with a competent, unbiased, trustworthy and experienced person. If neces-sary, get the approval of your higher superior. But-- what is more important still--have recourse .to the Holy 253 ¯ A SPIRITUAL DIRECTOR Ghost, the Spirit, of Truth, that He may enlighten you to choose what is best. Firmness B~ firm, but with a firmness always tempered with' charity, prudence, and mercy; a firmness free from harsh-ness and severity. Be meek, but with a.meekness that is not weakness. Rule ~.tour communit!t b~t your example rather than. b~/~/our words. "Even if a person is caught doing .something wrong, you who are .spiritual instruct such a one in a spirit of meekness, considering thyself, lest thoualso be.tempted" (Galatians 6: 1). DO not reproach your sub-jects or nag them, but charitably call their attention to .what ought to be corrected. Never act on the .spur of the moinent, especially under the influence of any passion, lest you commit a graver fault than the one you are trying to correct; but go first to consider the matter before Jesus in the Blessesd Sacrament. Pra~/er " Cultivate a spirit of prayer. Often betake yourself to the Tabernacle, and there lay your problems before Jesus, saying to Him in the words of the Psalmist (69:1), "O God, come to my assistance; O Lord, make haste to. help me." Keep in touch with God at all times and hnder all circumstances in a spirit of Faith. And in your prayer, examine yourself from time to time on the various bits of advice given here. 254. S :udies During !:he Novifia :e Adam C. Ellis, S.J STANDARDS for the.teaching and other professions are high in the United States, and demand long years of careful preparation, It is not' surprising then to find religidus superigrs eager to have their subjects continue their studies as soon as possible after entering religion. Hence arises the practical .question: what about studies during the novitiatd? We shall, try to learn the mind of the Church through a brief study of her legislation on thissub, ject. Legislation of the Church I. On June 28, 1901, the Sacred Congregation of Bishops and Regulars issued a set of regulations called Normae for the government of religious institutes with simple vows. Article 73 of these regulations forbade all studies during the first year of novitiate in all cases, that is, whether one or two years of novitiate were had. Article 74 allowed a moderate amount, of study during the second year for those institutes which had two years .of novitiate. Nothing was prescribed regarding the nature of these studies. II. In 1908 Pope Pius X reorganized the Roman Curia and divided the Congregation of Bishops and Regulars into two new Congregation's, the second of which was called the Sacred Congregation of Religious and was given complete and exclusive jurisdiction over all re.ligious, both of orders and of congregations. On August 27, 1910, this new Congregation, with the explicit approbation of Pope Pius X, issued ~an instruc- 255 .~DAM C. ,ELLIS tion,. Ad Exploraf~durn Anirnum, regarding studies during the novitiate in all order~ and congregations of men. - In a preamble the Instruction first stated that the pur~ pose of the novitiate is to test the mind of the novice and gradually to imbue it with the spirit of religious perfec-tion by means of various spiritual exercises. Then a com-mon .experience was cited: namely, ~the fact that the con-stant- practice of pious exercises, even though they be varied, tends to 'tire the mind, especially in.the case of young people, and, when exercised cofitinually in the course of the day, is apt to render the will less attentive to them. Finally the advantages of a moderate amount of study during the n6vitiate were called to mind: for the novic,es, by helping them to retain what they havb already learned; for superiors, bygiving them some .idea of the talents, aptitude, and diligence of the novices. In order that this moderate ~amount of study might safeguard the novices from the strain.ot~ the constant prac-tice of spiritual exercises, and in. order to obtain the bene-fits'just mentioned, the Instruction laid down the fol. lowing regulations which were made obligatory for all: 1) Novices should devote themselv~es to private ¯ study one hour each day, except Sundays andfeast days. 2) The master of novices, or his assistant, or one of the professors of humanities, should supervise these studies. This same person might .give instruction to the assembled novices for one hour, three times a week at most. over and above the daily hour of private study. 3) While these instructions given in common .were not to be considered as regular classes "(veri norninis schola censeri nequeat), still they should not be a mere exercise in mortification. Hence the novices should apply themselves seriously so as to derive real profit from them. Studies taken up should correspond to the nature of the 256 STUDIES DURING THE NOVITIATE order or congregation. The vernacular, Latin and G~:eek, were recommended, either by way of repetition of what the novices had already learnt, especially in the matter of grammar, or by way of reading selections from the works of the Fathers and ancient ecclesiastical writers outstand-ing for their literary style. Ambrose, 'jerome, Lactantius, ,John Chrysostom, and Eusebius, as.well as the Greek texts of.St. Luke's Gospel and of the Acts of the Apostles, were ¯ cited as examples of such readings. Written and oral exercises were also recommended. 4) The instructor presiding ox;er these studies should give a written report on the diligence and progress of ea.ch novice to the superior general or provincial before the novices were admitted to the profession of vows. III. The Code of Canon Law, which was promul-gated on Pentecost Sunday, May 27, 1917, and which began to bind one year later, Pentecost Sunday, May 19, 1918, has this brief statement doncerning studies in-the novitiate: "During the year of novitiate the novices . . . are not to devote themselves (dedita opera vacate) to the formal study of letters, scienc.es, or arts',' (canon 565, § 3). The Code, th.erefore, does not retain the obligations of either the Norrnae or the Instruction. However, these documents, particularly the InstrUction (which is cited as one of the sources of the canon), may be Used in inter-preting the present legislation. In the light of this former legislation, we may say that it is within the spirit of the present law to allow a moderate amount of time for study in the novitiate, provided such study does not interfere with the principal purpose of ~he novitiate which is "to form the novice in the mould o~ the religious life by prayer, meditation, the study of the rules and constitu-tions, instruction regarding the vows and the virtues, exercises suitable to the acquiring of virtue and the 257 ADAM C. ELLIS uprooting Of vice, as well-as to regulating the moverhents ofthe soul (canon 565, § 1)." IV. Pope Pius XI sent an Apostolic Letter, Unigeni-tus De~ Filius, dated March 19, 1924, to all supe.riors gen-eral of orders and congregations of religious men, regard-ing the selection and training of subjects. Two para-graphs of this letter are pertinent to our subject. The first pertinent paragraph contains the studies to be required of candidates for admission to the novitiate of a.clerical institute. It refids as follows: "You must see to it, therefore, that after the young candidates for the reli-gious life have been seasonably and prudently selected, they receive, along with such training in piet~r as is suited to their age, instruction in secondary studies which ,are usually given in schools and colleges; sb that they do not enter the novitiate until they have ~ompleted the curricu-lum of the so called 'humanities,' unless in individual cases rather grave reasons mal~e it advisable to provide other-wise." For the United States this is interpreted as meaning the completion of High SchOol studies, including Latin. .For the duration of the war, owing to the present draft laws, superiors would be justified in admitting candidates. ~to the novitiate who have not ~ompleted their High School studies. Such studies, however, should be completed after the novitiate, before the study of philosophy is begun. This is prescribed in an Instruction of the Sacred Congregation. of Religious, dated .December 1, 1931, regarding the training and testing of religious candidates for the priesthood. The second paragraph of the Pope's letter pertinent to the subject under discussion insists on devoting the time of the novitiate to the exclusive spiritual training of the novices. He says: "Putting-aside all worldly amusements and studies 6f all branches whatsoever, let the novices 258 STUDIES. DURING THE NOVITIATE devote themselves, under the wise direction of their mas-ter, to the exercises of the interior life, .and to the acquire- .ment of virtue, especially of those.virtues which are closely connected with the vows of religion, that is, poverty, obedience and chastity~" V. Finally we have an Instruction of the Sacred Con-gregation of Religious, dated November 25, 1929, regarding the teaching of Christian Doctrine to all mem-bets bf lay insti.tutes of men-and women. The pa~'t referring to novices reads as follows: "During the time of probation and novitiate the young men and women shall reviewtheir Christian Doctrine and learn it more thor-oughly, so that each one shall not only know it by heart, but also be able.to explaifi it correctly; nor shall they be admitted to take the vows without a sufficient knowledge thereof, and a previous examination." Norms For Present Practice Taking into consideration all the documents qtmted above, we may formulate the principles regarding studies during the novitiateas .follows: Christian Doctrine must be studied, by all novices of lay institutes for the purpose of reviewing what they already know as well as of acquiring a deeper kov~ledge of their holy religion. In order to attain this end, it is very desirable that formal classes .in which the Christian Doc-trine is explained by a capable teacher be held once or twice a week. The teacher may be either a priest or an older, experiencedreligious. No other studies are .of obligation in the novitiate. How.ever, it is not contrary to the mind of the Church to devote a moderate amount of time to such studies, pri-vately or in class. In fact, this may be positively encour-aged, provided the purpose of these studies be kept in view and all harmful effects be eliminated. 259 ADAMC. ELLIS The purpose of these studies is to benefit the novices by helping them to retain the knov~ledge they have. already acquired, as well as by providing them with some neces-sary relaxation from the strain of multiple religiousexer., _cises. A secondary consideration is the information made available to superiors regarding the talents and diligence of the novices. Such studies must not be made a major item in the daily order of the novitiate; nor may they be allowed to become a source of distraction or detriment to the .spii:- itual life of the novice. Hence it seems obvious that no formal courses of instruction may be allowed whose sole purpose is to impart knowledge With a view to credits. Some Practical Suggestions Such are the principles to be followed in making plans' for studies inthe novitiate. .,in the application of these princil~les, superiors may find the following suggestions helpful: 1) The study of the English language is generally useful. In this connection, some few classes at least in spelling may be necessary, since this subject has become a lost art for many of our young.people. 2) For clerical institutes, _as well as for lay institutes in which the Divine Office or the Little Office of the Blessed Virgin is recited in Latin, a moderate study of that lan-guage is recommended. Its.purpose should be to ground the novices,in the essentials of grammar and simple corn- ,position. 3) The fundamentals of Bible-and Church History may be given either separately, or in conjunction with the study of Christian Doctrine. 4) Tr,aining in Gregorian Chant is desirable for all 260 STUDIES DURING THE NOVITIATE novices. Two half-hour periods per week would not. seem too much for this important subject. .5) Some practice in penmanship for those whose writing is hardly legible is to be encouraged. 6) As to foreign l'anguages, it is certainly desirable that the. novices should not forget what they have already learned; and each novice should be encouraged to keep up a.ny one of these languages to which he has already devoted one or more years of study. This may be d6ne by private reading or, if. the numbers warrant it, by some classesheld during the summer months. It does riot seem to be in keeping with the mind of the Church for a novice to begin the study of a .modern language. 7) Ten to fifteen .miiautes of setting up exercises daily will prove helpful to all novices, provided these exercises are given for reasons of health, and not to impart the science, of ph~csical education. 8) Courses in p~dagogy and education, as well as in the sciences, mathematics, and profane history, are out of place in the. novitiate. 9) As to the fine arts, they have no place in the novi-tiate curriculum. Specially gifted novices who hive had considerable .previous training might be allowed a mod-erate amount of practice in music or drawing during the second year of novitiate. Amount ot: Time to be Det~oted to Study Exclusive of the classes in Christian Doctrine and Plain Chant, not more than five hours a. week should be devoted to private study, and not more than three hours a week to class work. This is the norm laid down by the Instruction of the Sacred Congregation of Religious and 'approved by-Plus X. In place of three periods of sixty minutes each, it may be found more convenient to have 261 ADAM C~. ELLIS four class periods per week of forty-five minutes eaeh. ~Atthe most, relatively little time m.ay be given to study during the novitiate, and it is evident that only one or the other subjec~ suggested above can be satisfactorily treated. I~: is much better to concentrate on one or two subjects than to try to .get a smattering of four or five in the time.allotted. Non multa sed multum applies here if anywhere: Conclusion Religious superiors should ever keep in mind that the sole purpose of the novitiate is the religious training of th~ novices. Let them ponder the words of Pope Plus XI in the "letter of March 19, 1924: "Let "the novices never for-get that they will be for the rest of their lives such as they were in the novitiate, and that ordinarily it is most useless to hope that a novitiate once made with little o~ no fruit, can be supplied later on by a renewal of the spirit of the novitiate." It is, therefore, a very shortsighted policy, and one detrimental to the best interests of the religious institute as a whole, to. attempt to introduce into the novi-tiate any kind of formal courses of studies with a view to professional standing in later life. As we have seen, the reasons for allowing any study at all in the novitiate are to. help the novices retain, the knowledge they have already acquired, and to add a certain amount of pleasant variety-to the regular 'orde~ of spiritual.duties and exercises, thus helping them to avoid any overstraining of the" nervous system which may result in physicalor rnentaI exhaustion, and may manifest itself in scruples or melancholia. Let superiors be. conv.inced that after a fervent novitiate the young religious will devote themselveswholeheartedly to their studies, and in a short time make up for any apparent loss dt~e to a lack of formal study during the novitiate. 262 Scruples versus Chas :it:y Gerald Kelly, S.J. IN THE MAY, 1942, number of this REVIEW (I, p. 187) the readers were introduced to Scrupulosus, a typical victim of that gnawing and ~ unfounded fear of sin known as scruples. In the article referred to it was pointed out that a supreme difficulty for Scrupulosus is to acquire the "human way of acting": he is unable to-resign himself to the fact that human problems cannot be solved with the exactness of mathematical problems. Two examples of his diffi-culty-- confession and the Eucharistic fast--were described in the former article; the present article deals with a third. " Perhaps no other sphere of human life entails as much mental torture for Scrupulosus as does the practice of chastity. This is hardly surprising, because the practice of chastity demands a special blending of idealism an~t common sense. Though often referred to ¯ as "the angelic virtue," chastity is essentially a human virtue and it must be practised in a human way. Before illustrating Scrupulosus' problem with chastity, it may be well to call attention to certain cases which" very likely are not real scrupulosity. I refer to those casesin which, though many symptoms of scrupulosity are present, the basic difficulty is rather ignorance than fear. For instance, there are some good people who suffer from an undue axiety regarding chastity because they really do not know what chastity is. At some time in their lives they got the notion that ¯ chastity includes just about everything pertaining to the discipline of the senses and the affections; and because of this erroneous widening of the scope of. chastity they are unnecessarily fearful of.violating the virtue. T'his type of worry can be dispelled by the simple process of obtaining correct information as to the meaning.of chastity. Other good people know, at least in a general way, the scopeof chastity, but do not know the difference between temptation and sin in this matter. Such people are ignorant of 'the simple principle that u2hat is not udlful cannot be sinful. They are apt to brand as sinful, imagi'nations and feelings that are no more wilful than a shudder or the blink of an eyelash. They set themselves to do the impossible, that is, to exclude even spontaneous sense impulses; and when they 263 GERALD KELLY 'have failed to do this, the~" think they have sinned. The obvious result is discouragement, "worry, fear: the. obvious remedy is instruc-- tion. Our genuine.Scrupulosus knows the meaning of chastity and of sin; in fact, he may have even a superior degree of theoretical knowl-edge. But be is afraid to apply it practically to himself. F~ar enslaves him and paralyzes his judgment. He does not trust himself; he can-not or will not, put his confidence in God. In the previous article about Scrupulosus we contrasted his con-duct with that of Humanus, who was considered as typical of the ordinary sincere human being. Perhaps it may help to continue this contrast Wi~h re~ard to some of the normal problems of chastity. Take the question of "bad thoughts." Both Humanus and Scrupulos.us are subject to them, and each has characteristic reactions to them. Humanus knows, of course, that disturbing imaginations are apt to come unbidden into. the mind and that they are often accom-panied by tempting feelings and impulses. Nevertheless, though not impruden~t, he is not afraid of them nor perpetually on, the looko.ut for them. When they do pass through his mind, he ignores them. Even when they persist and grow strong, he is usually content with the quiet judgment, "I don.'t want these things," a'short aspiration for grace, and a sincere, calm. attempt to think of other things. Occa- .sionally he may find it advisable to read a book to distract t-fimself. Now and then he even has dotibts about his guilt; but these doubts are not a. source of worry for him. He knows this is a human prob-lem, and he deals with it the human way. Unlike Humanus, Scrupulosus is afraid of bad thgughts, o When he hasn't any, he is afraid that he will have them; and this makes him more susceptible to them. And when they do come, his fear .that he will give in to them incites him to engage them immediately in an interior wrestling match instead of resorting to the much more salu-tary. method of ignoring them. ~t isa wrestling match that seldom results in a complete victory for Scrupulosus. " His common sense tries to draw him away from ¯ the combat with the quiet, cheery message: "Dofi't bother, about these things. If you let them alone they won't hurt you. Rem(mber it's not :your fault they're here. Involuntary things are. never sinful." But the voice of his fear, louder hnd sharper than that of common sense, goads him on. "That's just the point," argues fear. "'Are they SCRUPLES VERSUS CHASTITY involuntary? They're pleasant, aren't they? Maybe you do want them! Maybe you did something that brought them on! Maybe. they're the result of your other ~ins! And even if you don't want them now, maybe you will want them. You'd better act fast. You'd better pitch them out right now, or you'll be gu'ilty of mortal sin." ¯ Blinded by fear, Scrupulosus ignores the voice of cofnmon sense. He tries to shake the thoughts out of lqis head; he clenches his fists; he prays desperately. He keeps his nerves at bowstring tautness, so that fear can play his haunting challenge on them~ And when the temptation is over--for a while---he looks back on it with the eyes of fear. He dare not decide that he didn't sin; yet he's not sure that he did. Then he's not sure that he isn't sure; and in the end he suc-cumbs not to a judgment, but tO a despairing conviction dictated by fear: "I guess-I must have sinned!" The foregoing are more or less typical reactions to involu6tary and unforeseen thoughts .and feelings. Another problem concerns " oluntary~thoughts and actions that are good' in themselves, but which are quite likely to be accompanied by temptations against chastity. There are many such thoughts and actions: for example, the study of the Sixth Commandment, the study of physiology, nor-mal social dealings with certain attractive persons, the care of the sick, the care of one's own body, reading that contains suggestive descriptions, and so forth. Many people know from experience that such things as ,these are apt to excite impulses and feelings that would be unchaste if deliberately indulged in. Hence arises the problem: must all such thoughts and actions be avoided? For determining whether any deliberateaction or-line of thought that is likely to result in physical disturbances andtemptatdns against chastity is permissible, the following set of questions is simple, yet scientifically sound: (1) Is the action itself impure? If it is~ it is wrong; if it is not, the remaining questions are applicable. (2) Is my motioe impure, that is, am I seekifig to arouse passion or trying to lead on to an impure action? (3) Have I a r~asonable assurance of preseroing self-control, if I should be tempted? (4) Have I a relatio.ely su~cient reason for this particular action or line of thought --in other words, is the good to be accomplished of sufficient value to justify my tolerating the physic~al reactions and te, mptation? For example, consider the case of. one who needs iristruction con-cerning chastity. It may be that the instruction itself, at least in the 265 GERALD KELLY .beginning, will be a source of disquiet to him. Foreseeing this diffi-culty, he can satisfy the demands of conscience by applying the four questions to his problem. The application might run somewhat as follows: (1) The action? Certainly the study of chastity is/not wrong in itself, other-wise not even priests could study or give information. ~2) The motioe? . In this case the purpose is to obtain useful, even necessary information, and the eventual, peace of mind that comes with it. "The evil effects adcompanying.the study are merely tolerated. (3) controI? This is is a personal problem; yet the normal good person who is not accus.tomed to sin against chastity and who is willing to ¢ta'ke the ordinary means of safeguarding his will against temptation usual!y has a reasonable assurance on this point. (4) SuOicient -Reason? Such reasons are relati~re, depending on the degree of the. disturbance and the force of ~he temptation. In this case, since the information is really useful, even necessary, it constitutes a sufficient reason for tolerating even strong physical reactions and ~temptations. The first of the questions would seldom pr.esent serious difficulty to anyone who is well-instructed as to the meaning of chastity, though, of'course, it is the great stumbllng-block for the ignorant. But it is well to note that the other three questions can rarely be answered with perfect exactness. They carry us definitely into the human sphere; they involve delicate subjective elements and the weighing of .rather intangible pros and cons. Most people have to be content with answering" these according to a "rough estimate." Humanus doesn't mind "rough estimates." He makes them often in all spheres Of life. Why should he demand more in the matter of chastity? Suppose," for instance, that his work calls for.the .reading of a book that he kfiows will be a source of some disturbance to him. His motive? Well, he knows he might deceive himself; yet he is not conscious of any impure motive or self-deception now, and he does have a rather obvious good purpose. Hence he coficludes that his motive is good. His self-control? .Yes, he has occasionally lost self' cofltrol in temptation, but it was only occasional, and he now h~s whatappears to be a prudent confidence that he can control himself; so hedoesn't-worry about that point. Does the good outweigh the evil? Humanus knows that he cannot put the good' effects of his action on one side of a scale and the evil effects on the other; but he also knows that the reading is necessary, or at least definitely useful. 266 SCRUPLES VERSUS CHASTITY for his work, and his good sense tells him that this outweighs merely unintentional physical reactions and.temptations. 'Life is seldom all white; a bit of black must often be tolerated. Scrupulosus detests "rough estimates." Each of the last three questions affords his fear a veritable field day. "How do you know you have a good motive? Lots of people act from hidden impure motives. You yourself fiave had evil motives before. You're just trying to cover, up your guilt so that you can enjoy yourself . . .'. "As for self-col~trol, .haven't you 10st it before? Even if your motive were good now, how could you know you wouldn't weaken? This temptation may be especially strong. Remember what the Scrip-ture says about the man who thinketh himself to stand. You're putting yourself in th'e proximate occasion of sin right now; and that means you're already sinning . "Good and evil! How can you balance, good and evil? A little bit'of evil outweighs a vast amount of good. Furthermore, how do you know this reading is useful or necessary? You don't really need it. You could get along without it. It's easy to deceive yourself into thinking things are necessary .or useful when pleasure is connected verb them. That's what" you're doing now--decei'~ing yourself. Then you'll go. to confession and deceive your confessor." But remem- ¯ bet: ~ou can't dece[oe God!" The second struggle ends in the same manner as the first--with Scrupu.losus a beaten man. If he does the things he has a perfect right to do, his fear continues to plague him, especially with the taunt that he is acting "against his conscience"; if he doe~ not do these things, he is deprived of many useful, even necessary benefits of' normal human living. And even then h~ is not at peace. The result of these interior conflicts is often a profdund ~tiscour-agement. Scrupulosus may begin to look upon chastity as something impossible for him, and this leads to the very ~eal danger that he will cease to care whether he practises it. His scruples, unlike a truly delicate conscience, become the worst enemy to his chastity. One remedy for this condition is to relax. If Scrupulosus can-not climb the fence, perhaps he can duck under it. And how can' he relax? By trying, to see the real absurdity of his frantic efforts to be absolutely certain of things; by living a normal life, despite the pain of fear; by trusting himself more; and by trusting and loving God. 267 Beating t:he Air in Prayer [EDITORS' NOTE: During the course of the discussion on spiritu.al direction, a priest who is. interested in the subject of "direction concerning prayer" sent us a long letter on the subject. We were unable to print the letter at that time. We are publishing it now under the title, Bea.ting the Air in Prat.ler.] THE NEED of spiritual direction presupposes the need of progress in the interior life, and one of th~ common gages of such pro-gress is prayer. Father Leen remarks: "It is a sad thing that of all those who start' out with such confidence and such good. will on the supernatural life, so few attain to any marked degree of spiritua, l-ity . Resistance to grace is the reason of the absence of gkowth in the spiritual life. Yet it would be hard to say that resistance,to grace is in the majority of cases deliberate. It is quite possible that it may proceed from want of spiritual enlightenment and that great numbers of failures are to be attributed not to bad will but to imperfect under-standing'. One who has some expekience in dealing with souls°. cannot fail to remark that very many good and promising beginnings end in disappointment and discouragement" (Prooress Through Mental Pra~er, pp. 13, 14). One is forced to concur With that judgment. The conviction grows with repeated experience that an understanding of progress in prayer is not as widespread as it sh6uld be. For instance is it not an implicit denial of anything like progress in prayer to expect that older religious" will pray in exactly the same way and according to the same ~method as novices? Yet in some plates the same matter for prayer is read to all, and, worse' still, it 'is read aloud during the very time of prayer, thus making it impossible for those who should be practiced in mental prayer to give to any one thing the prolonged attention of soul that should be characteristic of progressing prayer. One obstacle to progress in prayer is the fear that some s~uls entertain 'of progressing from strict meditation to the simpler forms of prayer, lest they be guilty of the heresy which they have heard called Quietism. A director who suggests a change is apt to be considered an innovator or anti-traditionalist. Yet sometimes a change is neces-sary. We are often fold, or we read, that we must be patient with aridity in prayer, that all God wants is the effort. It is true that He 268 ~EATING THE AIR IN PRAYER does want the effort; but is this all He wants? Do we not often put a great deal of energy and effort into merely "beating the air"? And as for the aridity, patience is nece.ssary, but patience is not a satisfac-tory solution to the problem if the' aridity comes simply from the fact that the form of prayer one has been using has accomplished its purpose and has nowbecome sterile. It is too hard to keep patient in such circumstances, too hard to keep exerting effort, and it happeng too often that souls give up all earnest me~atal prayer and simply "last out" the time 6f prayer in an uninterested and inacti;ce manner. It seems that some are ignorant of the need of progress in prayer because they do not know that even ordinary mental prayer has many forms and that it admits of progress from one form to the other. Those who do not know of these forms think that any mention of progress in prayer in~dicates a tendency toward "mysticism" and is therefore to be suspected. To these people, "relish" in prayer means merely sentimentality, feeling, or emotion; "effort" is the 0nly thing that counts. They mistrust anything that appears to go beyond the low foothills of out-and-out reasoned prayeL They consider that any prayer which does not result in a definite and concrete resolution with regard to some particular virtue or. vice is a fruitless prayer. Yet it is a princip!e of spiritual theology that progress in prayer should move away from sheer reasoning in the direction of simplicity. A second cause of failure to make progressin prayer is unwilling-ness to make the sacrifices necessary to persevere in recollection. Some use their work for the salvation and perfection of their neighbor as ari e~cu~e for riot wogking for their own perfection. This is~ absurd, because the tirst'purpose of any religious institute is the perfection of its own members. Utter absorption in working for others is accom-panied by a dissipation of mind and' energy that makes prayer unnec-essarily burdensome. It takes the interest from interior living which is our greatest need at the present time. Everyone who has tried to preserve recollection ifi the midst of intense external activity knows,, that it is diffictilt; but the difficulty is hardly an honest justification for neglect. Increasing self-abnegation is an indispensabl.e condition for progre.ss in prayer. Putting aside all rationalizing, most religious who do not try to make progress in prayer would have td admit that the real reason is that they are afraid of the self-abnegation involved. 269 Reviews. THE EXEMPTION OF: RELIGIOUS IN CHURCH LAW. By the Reverend Joseph D. O'Brien, S.J., S.T.D., J.C.D. Pp. xvil -t- 307. The Bruce Publ[shlncj Company, Milwaukee, 1943. $3.7S. Law, e~cleslastical as well as civil, is a living, thrivin~ organism, operating over an extensi,ce fi~ld of human~activity. While deriving its very vitality from" roots descending into God's own law, it must, in its daily operation, be adaptable to the oft-changing situations found among men. The flexibility of the ecclesiastical law's a1~li-cation "is made manifest by the frequent decisions, instructions and interpre~tations issued by the Holy .See, ever ready to meet, when possible, any new .situation that may affect the welfare of any class of her children. The periodic publication of these new prescription~ of the l'aw calls for a'corresponding revision of the Commentaries on the Code of Canon ~Law so that these new aspects of the law may receive appropriate consideration. One of the latest of such commen-taries is The Exemption or:. Religious in Church Law, the publica-tion of which marks the firs~ complete treatise on this subject writ-ten in English. ' Four grand divisions, further divi~ied and subdivided, form the complex pattern of Father O'B~ien's scholarly volume." Part I clears the ground° for an intelligent understanding of many of the questions'to be discussed in subsequent por.tions of the work by presenting the genuine meaning of many terms used without canoh-ical discrimination. Such words as "nun" and "order" are explained according to Canon 488. Popular usage often.tends to dull the fine canonical precision of such expressions. Our attention is next focussed on the juridical nature of exemption. The law of exemp-tion 6r immunity from the jurisdiction of the local Ordinary is expressed in Canon 61~: "Regulars, both men and women, in-cluding novices, except those nuns who are not subject to Regular superiors,, are exempt, together with their houses and churches, from the jurisdiction of the local Ordinary, except, in the cases pro-vided for-by la{v." Generally speaking, all the faithful residing within the diocesan limits are subject to ~he. spiritual rule of the local Bishop. The Sovereign Pontiff, however, within whose jurisdiction lies the Universal Church and each member thereof, has 270 BOOK REVIEWS seen fit to withdraw certain religious in.~titutes from the rule of the local Bishop and reserve their government to himself. Such is the meaning of exemption. Needless to say, the Holy See exercises this government of Regulars through the medium of their own supe- "riors. ¯ : A thorough analysis of the" jurisdiction exercised, over exempt religious and a further amplification of the notion of jurisdiction occupies the second part of this volume. Part III, easily the most 'important. section, enters into a detailed study of all the forms of religious activity exercised under the rule of the religious superior and independently of the local Ordinary. These details are handled with painstaking thoroughness over a space of 203.pages. Fol- !owing the classification of persons, plac.es and things, no aspect of religious activity is neglected. Part IV, "The Limitations. of Exemption," explains the juridical norm regulating the restrictions placed on this privilege by the Code .and supplies an enumeration of the cases expressed in the general law of the Code. In these excep-tional cases, the local Ordinary exercises jurisdiction over exempt as well as non-exempt persons. Human nature being what it is, Regular exemption did not opera/re ove~ a course of centuries without its vicissitudes. The occa-sional failure of Bishops and Regular prelates to recognize and to respect the rights of one anbther has caused at. times the straining of. relations if not regrettable conflicts between them. By her wi~e leg-islation, the Church has supplied an adequate preventive for many misunderstandings. A sound knowledge and a faithful ~ observance of the law of the Church will provide a solution to any problem that may arise among her children and will result in that apostolic harmony between Diocesan and Religious clergy that brought praise from the Fathers of the Third Plenary Council in Baltimore. For his very objective analysis~ of this point, Fr. O'Brien me.rits our commendation. ¯ The Exemption of Religious in Church Law is primarily a sci-entific commentary on 615 and related canons. The abundant cross-references presume a degree of familiarity with the structure and gbneral content of the Code of.Canon Law. It is to be kept in mind, however, that the Code is an integrated and highly system-atized body of laws, many of which are intimately .correlated No part or section of it may be studied properly without frequent 271 BOOK REVIEW~ ¯ references to other canons or sections of the Code. The complexity " of the question of exemption explains the frequent 'repetition by the author of fundamental notions--a repetition which serves to main-tain precision of tho.ught throughout the'entire volume. This study of the exerhption of Regulars is the fruit of long and patient investigation, as the ample bibliography and the countless citations testify. Roman documents, the great classics of Canon Law, and many modern commentarie~ bear eloquent witness to the author's scho!arship~ Pre-Code legislation on the subject of exemp-. tion is examined in order to point out the changes warranted by the varying circumstances over the course of .years. Differing opinions are carefully sifted and followed by a statement of the validity and 'practicability o~ the conclfisions reached. The foregoing sketchy estimate of Fr. O'Brien's treatise should not lead one to conclude that only the trained canonist will fully appreciate his efforts. All priests engaged in the directiofi-of reli-gious will find within the volume an answer to many of the ques~ tions periodically submitted by their charges. The fact, too, that a satisfying exposition of the general law of religious precedes the explanation of many points of exem15tion should extend the field of' interest in this work. A complete general index accompamed by an index of all the canons of the Code referred to will direct us to the different subjects that engage our interest or form the basis of'a problem calling for solution. Finally,' the thoroughness of the work, evident from the'vastness of the field covered and the num-berless questions discussed, cannot be too highly praised. Among the many excellent canonical treatises published during recent years, The Exemption of Religi~ous in Church Law merits indeed a place of distinction.--J. E. RISK, S.J. ON THE PRIESTHOOD. By. Saint John Chrysostom. Translated by the Reverend Patrick Boyle, C:.M. Pp. xl -1- 14S. The Newman Book Shop, WToesot mofintesnte rC, Mat~hIo., l1i9c4s: ]k. n$o1.w2S o. f their valiant predecessors. in tho~ Faith by hearsay rather than from having made contact with great . Christian minds'across the centuries. A thrill would b~ in store for th(m were they.to take in hand a book such as this and discbver for themselves how modern, in their timelessness, ar~ the doctrines and precepts they have inherited. 272 BOOK REVIEW$ St. John Chrysostom, an his.treatise On the Priesthood,.offers his friend Basil pertinent counsel regarding his duties and privileges as priest and bishop. Special attention is given to the greatness of the priestly vocation, the essential rules for Christian eloquence, and the priest's exterior ministry. The prospective reader need have no fear of being lost in an unfamiliar world. St. John ever aimed at bringing revealed truths to the understanding of the people in general, and his undying fame as popular preacher is proof that he succeeded. Cardinal Newman, as -'quoted in the introduction to this edition, has ~he folio.wing to say . of Chrysostom: ". He writes as one who was ever looking out with sharp but kind eyes upon the world of men and their history, and hence .he always has something to produce about~ them, new or old, to the purpose of his argument, whether from books or from the experience of life. Head and heart were full to overi~owing with a stream of mingled 'wine and milk,', of rich vigorous thought and affectionate feeling. This is why his manner of writing is so rare andspecial. " " First written more than fifteen centuries ago, On The Priesthood is a welcome addition/to the series of reprints being provided by the, Newman Book Shop. It has been called the finest of all Chrysostom's ¯ writings and the first great pastoral work ever written. --C. DEMUTH, S.J. THE BOOK OF CATHOLIC AUTHORS. Second Series. Edited with preface and notes by Walter Romicj. Pp. 312. Walter Romig and Company, Detroit, 194:L $2.20. The Second Series of The Book of Catholic Authors should be warmly received, especially by young Catholic writers, for whom it sdems to be particularly designed. Readers will be treated to a per-sonal interview, an inspirational chat with voyagers .in the field of Catholic letters who have arrived. Marshalled through its pages are many names that were regret-fully missed in the first group, personalities such as Bishop Francis C. Kelly, Rev. Owen Francis Dudley, Halliday Sutherland, Rev. Fran'cis LeBuffe, S.J., and John Moody. Priests, nuns, men and women of the world pass in disarming review and tell of their endeavors in becoming novelists, dramatists, historians, poets, essayists, l~ycholo-gists, spiritual writers. As informally and candidly as if it were a 273 BOOK REVIEWS conversation over the back fence while resting from the hoe'work on the Victory garden, they relate how they got thi~t way, their literary background and ~early struggles, the romance of the. best stiller that nobody wanted; punctuating their "do's"°and '~don'ts" with a flick of an imaginar.y .blade of grass, they offer practical advice to a~plring° authors. They plead the cause of Catholic v~riters. They are gen-erous with encouragement: "I becam~ a write~ because I am a'Cath-olic. There's something to write about when you're a Catholic." The sketches are pleasantly brief, but at the~ same time they are concentrated capsules of writer's vitamin, of antidote for the severest . . case of beginner's digcouragement.---~. F. ABBICK, S.J. TALES FROM THE RECTORY. By' the Most Reverend Francis clement Kelley. Pp. 193. The Bruce Pubilshing Company, Milwaukee, 1943. $2.2S. Every day all: over th~ world very ordinary PeoPle are passing.in and out of rectories, where from their pastor they receive added "stre.ngth tobear their burdens, kindly advice to solve their problems, and.sinceie sympathy in their sorrows. The pastors, too, have their own triumphs and failures. Bishop Kelley, author of many popu-lar books, has condensed many year~ of such pastoral experienc.e in this a.nthology of twenty.-four of his short stories. It is not s~rprising, therefore, that these stories are packed with interest for the reader. Like the p~rables of Christ, each has within it some gem of truth which may serve as a guide in everyday prob-. lems. As in the parables, that gem of truth is enhanced and b~ight-ened by the fact that it is set in a story whose characters are very real persons with very human emotions and reactions. In an atmosphere haunted with the grim realities of war, Tales from thd Rector~ is both a sedative for erratic emotions and a guide for bewildered minds. --J. W. NAUGHTON, ~.J. HOW TO THINK. By Arthur D. Fearon. Pp. 194. College Publishing "Company, San Francisco, 1943. (Price not listed.) The subtitle of this book is Hotu to Anal~cze, Associate, Memo-ri2e, Reason; but perhaps a more apt and appealing subtitle is indi-cated ixi the Preface, "Shortcuts toefficient studying." Every teacher will heartily concur wi~h Dr. Fearon in his ex-pressed wish that these hints will reach every thinking person over 274 BOOK REVIEWS I d. The remarks on Analysis ~speciallY show a real grasp of the problems confronting a prospective student. Yet is it not to be feared that the reading of such a concise¯ meth-odolgy wil! be meaningful only to one who has discovered by ex-pe~ rience the value of analysis in his. study? Only such a one will be struck with the high efficiency of the hints which are suggested. Expertus potest credere. ¯ In the hands of an enthusiastic teacher (and an apostle of clear thinking), this book could be used to give a real orientation to a class. A history teacher, a retreat master, a catechist, using the sub-ject- matter that is within his grasp, could provide his class with a wholly new illumination by presenting his ideas within the frame-work of this little manual. No educator Will be the worse for inves-tigating IDa. Fearon's contribution to the problems of youth. ¯ - --R. G. NORTH, S.J. THE LOVE OF GOD. By Dom Aelred Graham, O.S.B. Pp. xlx ~ 252. Longmans, Green and'C;o., New York, 1940., $2.50. This worthwhile book has been available for some time, but on the chance that some priests and" religious have not as yet made its acquaintance, attention is gladly called to it in tbe~e pages. While the love of God for man and man's obligation to love God in return are standard themes for spiritual writers, the fundamental philosophical and theologichl principles on which a solid devotional life must be based are usually to be found only in technical works. Dora Aelred has done a significant service, by gathering these 'pri.nciples from the works of St. Thomas, St.' Augustine, St. John of the Cross and other masters, fitting them together compactly, expand-ing them with clarity and objectivity, and in general making them understandable and highly inspirational to the intelligent, serious reader. To use the author's own phrase, his book is an "essay in analysis," explaining doctrine With a view to making it effective for spiritual living. The Nature, Conditions, Expression, and Effects of the Love of God are the headings of the four large sectiohs into which the book is divided. Each section is in turn distributed through three chapters in a manner admirably suited to provide a well-balanced treatment of thesubject under discussion. 275 BOOK REVIEWS Not the least attractivefeature of the book is the authbr's facility of expression. Without apparent effort, the words and phrases seem, on reflection, to afford the best possible settings for the thought-gems brdught to light. Not often is the medi~um of words so unobtrusively effective. The pages are regularly lighted up with passages that reveal the author as a vigorous, independent thinker even when he avows, his utter dependence on the great Christian masters. Such a passage, in the chapter on Knowledge, is his discussion of Y ideals in educati'on and his 'penetrating evaluation of current .methods. Again, in the chapter on Prayer, the inevitable interrelation of social worship and the personal element in religion is presented in a way to give consid-erable pause to the tunnel-visioned extremist. As a final instance, the .chapter on Action has a section wherein art, morality, and the virtue of prudence are brought together with happy results. The passage is ¯ recommended especially to those who are recurrently in a pother over the e.ssence of Catholic Arts and Letters.--C. DEI~IUTH, S.,J. HYMNS OF: THE DOMINIGAN MISSAL AND BREVIARY. Edited with . ir~÷roducfion and no÷es by ÷he Reverend Aquinas Byrnes, O.P. Pp. 694. B. Herder Book (2o., S÷. Louis, 1943. $4.75. This work is a useful companion volume to Britt's well known handbook. Destined primarily for Dominican friars, nuns, and ter-tiaries, it is also valuable for other religious who participate in the Opus Dei. Many hymnspresented here are common to the Domini- .can and ordinary Roman breviaries. In addition, students of .hym-r~ ody will be grateful to have at hand a number of fine compositions not contained in the Roman breviary, as well as the or.iginal forms of hymns that were revised under Urban VIII. On opposite pages are printed Latin texts and English verse trans-lations. The lower half of each page is reserved for literal prose ren-derings and pertinent comments on the content, form, author, and liturgical use of the hymn under consideration. Two appendices contain helpful data on authors and translators. A third of the poetic versions are by Father Byrnes and show unusual taste and competency in this dif/icult art, the remainder being by Msgr._ Henry, Neale, Caswall and other standard translators.--C. 2. McNASpY, S.,I. 276 Decisions he- See May 4, 1943: A general assembly of the Sacred Congregation of Rites attended by Pope Pius XII voted on the miracles attributed to~ the intercession of Blessed Frances Xavier Cabrini--v.a necessary pre-requisite in the advancement of her cause of canonization. At the same meeting the Congregation also decreed that it is. safe to proceed with the beatification of Venerable Alix Le Clerc, foun-dress of the Augustinian Regular Canonesses of the Congregation of Our Lady. April, 1943: In connection with the starting of the Vatican radio's new weekly broadcast to Russia, His Holiness Pope Plus XII granted indulgences for a new prayer recommended not only on behalf of all Christians outside the unity of the Church; but especially on beh.a!f of the Russian dissidents. The prayer reads, as follows: "O Most Holy Trinity, we adord Thee, and through Mary offer our petition: grant to all unity in the faith and courage to profess it faithfully." Indulgences: 300 days each time, a plenary indulgence once a month under the usual conditions. February 27, 1943: Pius .XII, through the Sacred Penitentiary, made the following modifications in the conditions for gaining the indulgences attached to the wearing of the Brown Scapular of Our Lady of Mount Carmel: 1) All religious of the Carmelite Order (priests, brothers, nuns, and tertiaries regular) may gain the indulgences attached to the wearing of the Carmelite habit, even though the habit is not made of wool. 2) All the faithful who belong to the Carmelite Third Order Secular, arid to th~ Confraternity of the Blessed Virgin Mary of. Mount Carmel, may gain the indulgences attached to the wearing of the scapular, even though they wear a ~capula.r not made of wool. These concessions were made at the request of the Procurator General of the Carmelite Order A.O., and they are made for tile dura-tion of the war onl~l. The Holy See also granted a sanatt'o for any invalidating defects in the erection of a Third Order and of a Confratern.ity of the' Blessed Virgin Mary of Mount Carmel, as well-as in the admission of the faithful to these organizations. 277 ( UeS ons and Answers .~.26--. On the occoslon of his Golden Jubilee a religious is made th~ recipi-ent of a sum of money 'contributed by" his friends and former pupils. Should this money be considered as the personal property of the religious, or does it belong to the communih/? Canon 580, § 2 states that "whatever a ~eligious acquires by his " own industry or in respect to his institute, belongs to the institute." One may acquire in respect to his institute in two ways: (1) The donor wishes to make a gift to the institute or to the community, and does so through the individual religidus; (2) he gives it to the reli-gious, because he is a religious. In this latter case the donor knows the religious only.as a religious; he would not know him if he were not a religiotis. Thus gifts given to religious teachers.by their pupils, or by patients to religious who nurse them, are considered ~iven to the religious because they are religious.- In case of doubt, whether.[he ' gift is given to-the person or to the religious, the doubt is to be solved in favor of the community, by an analogy to canon 1536. From the foregoing it would seem that gifts received by a reli~ gious on the .occasion of his Golden ,Jubilee are given to him because he is a religious, hence their go to his community. In practice it i~ best to follow this interpretation because if the gift is considered as purely personal, the religious must add it to his pdtri-mony; and may not spend it or give it away (canon 583, 1°); whereas if the gift is considered as given to him because he is a reli- 'gious, it goes to the comm'unity but the superior may allow him to use part of it for a jubilee trip to some of the houses, or for some similar purpose. Of course, the'superior should be prepared to grant the same permission to all other jubilarians, whether they receive gifts, or not, so as to avoid any violation of common life. --27-- In case of a f~mily inheritance, may a religious renounce his or her~ share in favor of brothers and sisters? Similarly, is a religious free ÷o turn over to others of the family his share of a pension right due a parent? The answer to these questions will depend to a certain extent upon the civil law of the State in which the will of the deceased per- 278 QUESTIONS AND ANSWERS son is executed. If the state law obliges a pare

Issue 3.2 of the Review for Religious, 1944. ; :Review,fo¯ r R e h g o u s" MARCH 15, 1944 ,; ~' ~"The Worst of Sinners" . Ar, nold J. Benedeff~' ~ 7 B~beuf on Missionary Vocations . Augustine Klaas - Your PredominantXendency ~ "Pafrlck M. Regan . ~-Su, cjge.~hon from the Fec÷Ory . . . John E~ CQogan~ ':The 'Badder,' the Better" . . ." . . . G_. Aucjusfin~e Ellard Concern|ng, Vocat|ons . The Editors Book Reviews Ouestlons 'Answered Decisions 5f the Holy See. krOLUME III NUMBER :~.VOLUbIE III MARCH 15, 1.94.4 NUMBER 2' Im CONTENTS ON BF.ING "THE WORST OF SINNERS"--Arnold J. Benedetto, S.J. 73 BRI~BEUF ON" MISSIONARY VOCA,TIONSmAugustine Klaas, S.~1. 80 OUR CONTRIBUTORS . , . 93 WHAT IS YOUR PREDOMINANT. TENDENCY?m Patrick M. Regan,,S.d . 94 A SUGGESTION FROM THE FACTORYmJohn E. Coogan, S.3. 103 D~CISIONS OF THE HOLY SEE OF INT,EREST TO RELIGIOUS111 "THE 'SADDER,' THE BETTER" G. Augustine Ellard. S.d. 112 BOOKLET NOTICES . ~24 CONCERNING VOCATIONS The Editors . 125 WANTED: LETTERS ON RETREATS! . 128 TRY' ITH S IN YOUR EXAMEN!~RIchard L. Rooney, S.J .:. .,,1,29 WH0'IS SAINT JOS.EPH?Wililam Stritch, S.J .1.3.0 BOOK REVIEWS (Edited by Clement DeMuth, S.J.)-- Aids to Will Training in Christian Education: Instructions~ on Chris-tian Doctrine: St. Theodore of C~nterbury; Thirty Years with Christ:' White Fire: The Spiritual Conferences of St. Francis de Sales; From a - Morning Prayer; The Path of Love; Latin Gra~nrnar; Know Yourself; .The Text ,of the Spiritual Exercises: History of the Third Order of St. Francis of Penance and Charity; Mother Immaculata of Jesus BOOKS RECEIVED . 131 139o QUESTIONS AND ANSWERS~ 10. Jurisdiction of Ordinary Confessor . 140 11., Mass Stipends and Poverty .° . 140 12. 'Permission to Give Away an Inheritance .: ¯ ¯ 141 13. Appointing an Administrator, and Making a Will 141 14. Blood Relatives in Same Community . 141~ 15. Lace V'eil for Tabernacle ." . ~. ¯ 142 16. Number and Quality of Candles for Benediction . 142 1~7. 'Place f¯or the Christmas Crib . 143 , . 18. Duration of Office for Local Superior .143 19. Sacristan Should Wash Chalice and Ciborium -. . 20~. Frequency o~ Cofi~ession o~ Devotion . 144 REVIEW FOR RELIGIOUS. March, 1944 Vo[. lII. No. 2. Published bi-monthly: January, March, May, July, September. and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter. January 15, 1942. at the Post Office, Topeka, Kansas, under the act of March 3. 1879. Editorial Board: Adam C. Ellis, S.3., G. Augustine Ellard. S.J., Gerald Kelly, S.J. Copyright, 1944, by .Adam C. Ellis: Permission is hereby granted for quotations of/reasonable length, provided due credit be given this review and the author.,. Subsc.ription price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice on inside back cover, ¯On Being "The ~X/Orst ot: Sinners" Arnold J. Benedetto, S.J. N ANYONE;S list of "Perplexing Sayings of the Saints'" there is likely to be found a host of statements in which the greatest of saints profess themselves to be the "worst bf sinners." Now, since self-knowledge is a presupposi-tion for progress in the spiritual life, how can such self-deception .exist in. those who supposedly are far advanced? Or, since humility is based on truth--some saints consider the wo~ds synonymous~--how can we,. without doing violence to our intelligence, consider as examples of humil-ity those whose statements wandered, as it seems, so far from the realms of rigid fact? After all, there is no separate code of morality for the saints. Untruth is untruth. There can be only one "worst" among sinners, and no saint with .regard for truth can claim that he is that one. Of course, we can make allowances for the exaggera-tions of the 01d-style biggraphers of saints. Thei~ love of rhetoric and of paradox, their eagerness to cull from their heroes some "quotable quote", no matter how eccentric it appears when taken out of context--all this, rather than care and attention in making clear the saints' mentality and spirit, may account for some of the less attractive features one comes across in reading the lives of saints. But when all due allowance has been made, there still remains a goodly residue of strict biographical fact leading one to the unescapable ~onclusion that. many saints really did feel themselves to be the least among men, the worst of all man-kind. Further, the Church--which canonizes neither untruths nor errors--seems to extol the humility of the saints precisely in these pa.radoxicaI statements of theirs. 73 ARNOLD J. BENEDETTO Review for Religious The prbblem becomes excruciatingly acute when we read certain books of spiritual guidance and discover to our horror that toe, we o.urselves, are expected to believe, in all humility arid truth, that we, too, are inferior to all other men and more ~inful than all others. We all feel more or ~less willing to accept hi~mbly our place in the universe, but with all the goodwill in the world we fail to see how the proper place for every man is below his neighbor and how each and every person can be a greater sinner than every other person. One" should avoid making even "pious" errors of judgment. Perhaps No Comparison Is Meant One. possible solution of how a saint could ihave said, "I am the worst of sinners," is that the saint was not really making.a rigid comparison with others, bu~ was thinking simply and solely about himself. Thus, the sentenqe prac-tically means, "I am a very great sinner." If theoriginal statement can be reduced to these terms ~:hen we are to c~n-sider the sain~ as completely ignoring the sins of others and as concentrating only upon his own faults. The saints know God much better than others do, they realize more deeply the tremendous value of His gifts, they are more aware of His helping graces. As a result, they are in a bet-ter position to. see the wickedr~ess, the ingratitude, of sin. They contrast th~ boundless sanctity of God with the insufferable wilifulness of the puny man who refuses to admit his dependence on God. Even the least sin is an abomination in the sight of the Lord. Overwhelmed at the thougl~t of~having chosen any finite good rather than the v.ery great, nay, the infinite Good, the saint cries out that he is a very great sinner. A Shift in the Terms of Comparison A very common interpretation given to this difficult 74 March, 1944 ON BEING ~'THE WORST OF SINNERS" saying is that when the saint claims to be the worst of sin-ners he is comparing what he has of himself with what his neighbor has from God. This means either that the saint is comparing his own natural gifts with others' super-natural gifts, or else is comparing his own sins with his neighbors' good acts. In either case, certainly, such a com-parison justifies the conclusion, "I am worse than all oth- .ers." With this interpretation it isquite easy to see how anyone can claim that he is the worst of sinners, for the things that are being compared are no longer on the same plane. Obviously the supernatural is better than the natural, obviously sin is worse than virtue. Such a Simptiste explanation, with its shift in the terms compared, may appear irrational. What it really amounts to is just a clever--some may think, ineptMway of sa)~ing that sin itself is irrational.~ It implies that a certain minimum degree of humility is required if we 'are to avoid sin. At any rate, such an explanation is given by many iearned theologians. It is mentioned by St. Thomas in the Summa Theologica (2-2, q. 161, a.3). Four-Fold Ignorance Some of thesaints, however, when they assert that they are worse than their neighbor, very plainly do not mean that this is so only when comparison is made between what is of God in their neighbor with what is of man in them-selves. .They mean that their own character, apart from the gifts which God has given them, is much more vile than is their neighbor's character considered, likewise, apart from his supernatural gifts. St. Francis of Assisi (one of the most ardent devotees of the policy of. self-depreciation) explains himself thus: "I feel that I am the worst of sin-. nets, for if God had shown such mercy to a criminal hs He has shown to me, that criminal would be ten tim~s holier 75 ~RNOLD d. BENEDETTO Review for Religious than I am.-" St. Francis dearly suggests that the natural dispositions of the criminal are superior to his own. The explanatioh, however, is not.altogether satisfac-tory. Only God knows with certainty the natural dispo-sitions ofeach man. Because of our ignorance of these dispositions of others, arid because we do not know what hidden gifts God may have given others, we cannot claim to .be better than our neighbor. But neither are we strictly justified in asserting that we are worse than he. We may conjecture that we are worse, we may say that possibly we are worse. We cannot claim absolutely to be worse. Similar to our two-fold ignorande regarding the state of our neighbor is our. ignorance regarding our own present and, especially, our own future state. "Man knoweth not whether he be worthy of love or hatred" (Eccles. 9: 1):. .Quite possibly many~ persons who at present are leading holy lives will not.persevere in such a state. God sees the final disposition of their souls and in His sight they very . definitely are great sinners. Experiential Knowledge The solution that we offer as the final one really includes the other solutions," namely, the comparisons and ¯ the four-fold ignorance. But, presupposing those solu-tions, this final solution brings us more deeply into the .psychology of' the sai.nts. It tries to show not 0nly that, ~with certain limitations and qualifications, there is some .objective.truth in .the statement of the saints, "I am wo. r.se than everybody else," but also to give an account of bow the saints actually, within themselves, could feet Sincerely and intensely that they were the most wretched of sinners. The saints did, indeed, have some knowledge of the limitations of others (though they generally ignored that) ; but of their own unworthiness they had an intense:inner 76 ¯ March, 19 4 4 ON BEING ""~HE WORST OF SINNERS" experiential knowledge. The sins and deficiencies of others they knew by observation, :inference, or. hearsay. But knowledge by actual personal experience is more impres-sive and compelling than any other. Whatever might be said of others, they felt, and felt most keenly, that their themselves were guilty. Whatever arguments pro and con one might bring forward juridically regarding the malice .of others, the saints had actual and direct consciousness of their own wickedness. Seeing their own sins and imper-fections in the sigh.t of God, the horror that rose up in their consciousnbss was just as vivid an experience as an attack of acute indigestion. They may have had painful encoun-ters in.the pas.t, when brought face to face with the malice of their sins; this present experiencing, this tremendous illumination laying bare their utter nothingness and worse-than- nothingness, together with the consequent revulsion of a pure, ardent, and sincere soul, this present experience impresses them mdre vividly than any recollection of:past experiences. "Let others claim that they have had o? are having painful experiences when they recounf their sins within themselves--but really they could hardly be suf-fering as I am. My sins must be the worst p6ssible sins. Never could anyone offend the good God as I have." With reference to their very real, present experiential knowledge they are truly the worst of sinners. These "hard sayings", of the saints thus-contain not absolute truth but relative truth--relative, that is, to the source of knowledge. Having this intense experiential knowledge of their own sins, and l~nowing the sins of their neighbor only by observation or conjecture, the saints based their practical conclusion on the evidence of the inner experience and affirmed that they were worse than their neighbor. With reference to the particular type of evidence which alonethey ar.e considering, they are worse than their 77 ARNOLD ~, BENEDETTO neighbor. Another situation in which,~ similarly, the prac-tical,, working truth is different from the theoretical, abstract truth is the case in which a judge knows, as a pri-vate citizen, that the defendant is guilty but, with refer-ence only to the legal evidence at hand, he must, in his o~.- cial capacity, pronounce the judgment that the defendant is not guilty. One may prefer the following example: If a very brigh~ light is focused upon some particular object and one fixes his gaze for a'long while on the object, then that object ~ill be very. cons~picuous, While objects on either side of it will scarcely be noticed; they will be in. the dark, or, at most, in the penumbra surrounding the illuminated object. Ohio's judgment based on what one sees in the light will be much more accurate and detailed than any judgment made coficerning the unilluminated objects. By their inner experiential knowle~lge the saints become acutely aware of their own littleness and of the infinite contrast between even their leastmoral defect and the wondrous sanctity of God. In the light of this knowledge the saints focus their attention on their own defects and at the same time lose sightof, or but dimly notice, their own good qual'ities and thi~defects and gross sins of their neighbor: According to this light they are worse than their neighbor. The Dominican beatus, Venturino da Bergamo, explains that. the intense feeling and percep.tion of one's own defects may be compared to. the suffering of a tooth-ache. The stifferer feels that he is enduring more pain than anyone else; not that he sees in the light of reason that his pain is greater, but that his.own pain is closez tohim than is that of another. And even if he should know intellec-tually that somebody else has an equally bad or a worse toothache, it is still very true that he experiences and his own, not that of the other person. ,Judging on this 78 o ! March, 1944 ON BEING "'THE WORST OF SINNERS" basis, and relatively to this limited criterion, ~ae could say, "My toothache is the worst," "My toothache feels worse." " Conclusion To account for the unusually'intense pain which the saints feel at the consciousness of their, sins and for the' apparent ease with which they become thoroughly con-vinced that they are the greatest sinners in the world, Father de Guibert1 suggests that these great saints receive a very special divine illumination regarding their own sins, that this illumination is of the same order as the higliest degrees.of infused contemplation. We believe, however, that it is also within the power, of each human being to arrive--with less facility and with a less degree of conviction, it is true, than that of the specially enlightened saints--at the. conclusion, that he is the &orst sinner in th~ world. And many saints and spir-itual writers exhort us to judge in this fashion of ourselves. Pride is one of our worst enemies. It is very deep-rooted. J(ny consideration having in itself some real degree, of truth and helping to make us more humble should be wel-comed. It is humbling to consider oneself the worst of sinners. Possibly We shall be aided in forming this judg-ment by making use of the explanations given in the course of this article, namely, by contrasting our natural endow-ments with our neighbor's supernatural ones, by main-._~ "taining the prudent, doubts and suspense caused by our ignorance regarding our neighbor and ourself, and,. espe-cially, by basing our judgment on the evidence or objective truth furnished us by our experiential knowledge of our own faults as opposed to our unfelt knowledge of the sins of others. 1J.de Guibert, S.J. : l~tudes de Th~ologie Mgstique. Toulouse: l~ditions de la Revue ¯ d'Asc~tiqu~ et de Mystique;, 1930. pp. 283-298. :Br beut: on ¯ Missionary Vocal:ions Augustine K!aas, S.J. ON JULY 16, 1636, Father dean de Br~beuf wrote a lengthy " report to his religious superior, Father Paul Le deune, on the. state of .his mission among .the Huron savages, to the east of what is nov,; Lake Huron. The document contains' some fascinating chapters, illustrating what might be called the iomance of the mis-sions. In chh~ter three, however, by way of interlude, the heroic missionary decides to give a timely Word of advice to those in Fiance, .presumably his younger religious brethren, who are ardently longing tpou ngc6h oens' t.'h.e .w floireenig hne m teilslssi oonfs t hoef Nhaerwd sFhriapnsc, et.r iHmes d, oaensd n soutf "feprui.lnl ghsi so(f missionary life, but neither does he omit the ompensatio.ns and con-solations of that aposl~olate. In these lines Br~beuf seems to be giving us the proper technique in dealing with a vocation to the mis-sions. It is' this:~ don't overemphasize the romance, but tell the truth, the whole truth, the bitter along with the sweet, of. the call to the foreign missions. Incidentally, the cbapte~ also reveals the saint's.own virile spir-ituality-- his love of God, his life of prayer, suffering, and apostolic" zeal. Nor is 1-iis human side left out~ He was forty-three when he wrote it. Thirteen years later, tow~irds four o'clock on the after-noon of Tuesday, March 16, 1649, amid dreadful torments, dean de Br~beuf would die manfully the martyr's death for which his whole missionary life was a conscious preparation. BRI~BEUF'S ADVICE TO PROSPECTIVE MISSIONARIES1 We have learned that the salvation of so many innocent ,souls, washed and made white in the Blood of the Son of God is stirring very deeply the hearts of many, and is excit-ingin themnew desires to leave Old France in order to come 1The original French of this chapter appears in The Jesuit Relations, edited by R. G. Thwaites, V, ol. 10, pp. 86-115. I have added ~hereferences to the ~Scripture texts, which in the, original are quoted freely and.in Latin. Except for the added captiofis and a few changes in paragraphing, the document is presented intact. ¯ BRI~BEUF ON MISSIONARY VOCATIONS. to the New. God be forever blessed, who thus shows us that He has finally ope.ned to these tribes the bowels of His infinite mercy. I do not wish to chill the ardor of~-this gen-erous resolve. Alas! it is these very hearts according ,to God's own Heart whom we are expecting. I wish only to give them a word of advice. It is true that "love is strong as death" (Canticles 8:(5). The love of God has power to do what death does, that is, to detach us entirely, from creatures and from ourselves. Nevertheless, these desires that we feel .of working for the salvation of infidels are not always sure signs of that pure love. Sometimes there may be present a little self-love and Self-seeking, if we look only at the blessing and s~atisfaction there is in putting souls in heaven, without duly conlcider-ing the sufferings, labors~ and di~culties, inseparable from these evangelical works. Dit~cult Journe~t " Wherefore, that no one may be deceived on this point, "I will show him how much he musi suffer here for the name of Jesus" (cf. Acts 9: 16). True, the t.wo who came last, Fathers Mercier and Pijart, did not have as much hard-ship on their journey as we who came up the year before. They did not paddle; their men were not sick, as ours were; the.y did not have to carry heavy loads. Still, no matter how easy the trip with the savages may be, there is always enough to greatlydiscourage a heart not.well mortified. The readiness of the savages does not shorten the road, nor smooth bver the rocks, nor remove dangers. No matter with whom you may be, you must expect to be at the very least three or four weeks on the way, to have as compan-ions persons you have never seen before, and to be cramped rather Uncomfortably in a bark canoe, with no freedom to turn this way or that, in peril fifty times a day of being 81 AUGUSTINE KLAAS Revieu~ [oc Religious upset or dashed upon the rocks. During the day the sun scorches you; at night you are likely to be a prey to mos-quitoes. You sometimes ascend five or six rapids a day, and in the evening you have for refreshment only a little corn crushed between two stones and cooked with ycery clear water. Your bed is the ground and often rough, uneven rocks. There is no shelter but the stars. And with all this--perpetual silence. If you are accidentally hurt, or if you fall sick, do not expect any help from these barbar-ians; for .whence could they get it? And if the sickness is dangerous and you are far from the villages, which are very scattered, I should not guarantee that they would not abandon y6u, if you could not follow them unassisted. When you reach the Hurons you will indeed find hearts full of charity: We will receive you with open arms as an angel from paradise; we will have all the good will in the world to do you good, but we are almost powerless to do it. We will receive you "in a hut so miserabIe that I do not think there is in France any by comparison so wretched that I might say: "That is how you will be lodged." ~Harassed and .tired as you will .be, we can give you only a poor mat, or at most a skin for your bed. And besides, you will arrive at a season ' when miserable little insects, which We call taoul~ac here, but "fleas" in straight French, will keep you for almost entire nights from dosing your eyes, for in these parts they are incomparably more bothersome than in France. The dust of the cabin breeds them; the sa3~ages bring them to us; w.e get them in their dwellings. And this petty martyrdom, not to speak of.mosquitoes, sandflies, ahd other like. vermin, continues usually through the three or four summer months. Instead of being the great professor and learned .tl~eo-logian y6u were in France, you must reckon on being here a humble little school-boy, and, good God! .with. what 82 March, 1944 BRI~BEUF ON MISSIONARY VOCATIONS teachers!--women, small children, 'and all the savages-- and exposed to their laughter! The Huron language will be your .Saint Thomas and your Aristotle.; and clever man that you are, and glib speaker among learned and talented persons, you must make up your mind to be for a long time mute among these barbarians. You will have achieved much if, after a considerable time, you begin to stammer a little. Trials and Dangers oI Mission Life And then, how do you think you are going to spend the ¯ winter here? Having h~ard of all that is endured in winter-ing among the Montagnets savages, I can say that it is almost the li~e we lead here among the Hurons. I say it without exaggeration: the five or six months of winter are spent amid almost.continual discomforts~xtreme co!d, . smoke, and the importunity of the savages. We have a cabin built of simple bark, but so well jointed that we have to go outside to learn what the weather is. Th~ smoke is very often so thick, so acrid, and so persistent that, for five or six days at a time, if you are not entirely used to it, about all you can do is to make out a few lines in your breviary. Besides, from morning until night, our fireplace is almost always beset with savages---~:ertainly, they sel-dom fail to be there at mealtimes. If yOu happen to have anything more than usual, no matter how little it may be, youmust reckon on most.of these gentlemen as your guests; if you do not share it with them, you will be considered mean.As regards tl4e food, it is not so bad, though we usually content ourselves with a little corn, a piece of dried smoked fish, and some'fruits, about which I shall speak further on. Up to now we have considered only the roses. As we have Christians in almost all the villages, we must count 83 AUGUSTINE KLAAS on making the rounds of them at all seasons of the year and of remaining there, according to necessity, for two or three whole weeks, amid indescribable hardships. -Add to. all this, our lives~depend upon a. single thread. If, wherever we are in the world, we are to expect death every hour and to be always prepared for it, this is particularly the case here. For, not to mention that your cabin is like straw and, despite all your care to prevent accidents, may catch fire at any moment, the malice of the savages gives, you cause for constant fear on this point. A malcontent may burn you down or split your head open in some lonely spot. Then, too, you are responsible with your life .for the sterility or fecundity of the earth, You are the cause of droughts. If y6u cannot make it rain,, they talk of nothing less than doing away with you. Moreover, I need only mention the danger there is from our enemies. Suffice it to say that, on the thirteenth of this last month of 3une, they killed twe!vi~ of our Hurons near the village ofContarrea, only a day's journey from us. A short time before, at four leagues from our village, some Iroquois were discovered in the fields in ambush, onl~r .waiting to strike a death-blow at some passer-by. This nation is very timid; they take no precautions; they are not careful to prepare arms or to inclose their villages .with pali-sades. Their usual recourse, e.specially when the en.emy is strong, is flight. Amid these alarms, which affect the whole country, I leave you to imagine if we have any grounds for security. However, if wehad here the exterior, attractions of piety, as in France, all this might still be put up with: In France the large number and the good example-of Chris-tians, the solemnity of the feasts, and the majesty of the ~churches so exquisitely adorned, all preach piety to you. And in our houses, the fervor of our brethren, their mod- 8~ March, 1944 BRgZBEUF ON MISSIONARY VOCATIONS esty, and the noble virtues that shine forth in all their actions--the~e are so many powerful voices which cease-lessly cry out to .you: "Look, and do thou also in like man-ner" (cf. Luke 10:37). You have the consolation of saying Holy Mass every day. In a word, you are almost beyond the danger of falling--at, least the falls are insig-nificant and you have help immediately at hand. Here we have nothing., it seems, which invites to good; ¯ we are among peoples who are astonished when you speak to them of God and who often have only horrible blas-phe~ nies in their mouths. Frequently you will be com-pelled to deprive yourself of the Holy Sacrifice of the Mass: and, when you have the chance to say Mass, a little corner in your cabin will be your chapel, and even if you had the means, the smoke, the snow, and the rain would hinder you from decorating and embellishing.it. I pass o_.v.er the little opportunity for privacy there is among barbarians, who almost never leave you alone and who hardly know what it is to speak quietly. Above all, i do not dare to speak of the danger there is of ruining oneself among their impurities, in th~ case of any one whose heart is not suffi-ciently full of God to firmly repel this poison. But enough of this; the rest can be known only by experience. "But is that all?" some one will say. "Do you think that by your arguments you haVe thrown water on the fire which consumes me, and hhve lessened ever so little the zeal I have for the conversion of these nations? I say that these things have served Only to confirm me the more in my vocation. I feel more affection than ever for New Frange. I bear a holy jealousy towards those Who are alr, eady 'enduring all these sufferings. All ~hese labors seem to me nothing, in comparison with what I should like to endure for God. If I knew a place under heaven where one could suffer yet more,:I would go there." ~ 85 AUGUSTINE KLAAS Reo~eu2 for "Reli#ious The Briofit Side Ah! whoever you are,.to whom God gives these senti- :ments and this light, come, come, my dear brother, it is workers such as you that we ask for here; it is to souls like yours that God has decreed the conquest of. so many others whom the devil holds even now in his power. Fear no hardships; there will be none for you, since your whole consolation is to see yourself crucified with the Son of God. Silence will be sweet to you, since you have learned to corn- ¯ mune with God and to converse in heaven with the saints and angels: The victuals would be insipid indeed, if the gall tasted by our Lord ,did not make them sweeter and more savory to you than the most delicious viands in thd world. What a satisfaction to ascend these rapids and to climb these rocks for him who has before his eyes that loving Savior, wracked with torments and ascending Cal-vary laden with His cross. The discomfort .of the canoe is very easy to endure for him who thinks of the Crucified. What a consolation--for I must use such language to please youmwhat a consolation, then, to see oneself even abandoned on the road by the savages, languishing with sickness, or .dying of hunger in the woods, and still being able" to say to God: "My God, it is to do Your holy will that I am-reduced to the condition in which You see me," and to consider above all. the God-man" dying on the cross and crying out to his Father: "My God, my God, why hast thou forsaken me?." (Matthew 27.:46). If God preserves you in health amid all these hardships, without a do.ubt you will arrive pleasantly in the Huron c~ountry with these holy. thoughts. "He sails pleasantly, whom the grace of God carries along." Now, as regards shelter, food, and bed--shall I dare to say to a hea'rt so generous and disdainful of all that I have. already said on this point, that, although we are hardly in '86 ,Marcia, 1944 BRI~BEUb ON MISSIONARY VOCATIONS a~better position than the kavages, still, in some unknown way, the Divine Goodness makes every difficult thing easy, and each and all of us find everything filmost the same as in France. The sleep we.get lying on our mats seems to us as" sweet as if we were in a goo~l bed; the native food does not disgust us, although there is scarcely any other seasoning than that which God has put into it. No~withstanding t-h~ cold of a six months' winter "spent in the shelter of a bark cabin, open to the daylight, we have.yet to' experience its evil effects; no one~ complains of his head or stomach; we do not know what diarrhea, colds, and catarrh mean. This ¯ leads me to say that delicate persons in France do not know bow to protect themselves from the cold. Those rooms so well carpeted, those doors so well fitted, and those windows closed so care.full);, serve only. to make its effects more keenly felt. It is an enemy from whom one wins almost more by proffering him one's hand than by waging a cruel" ~var against him. As for our food, I ~hall say this, that God has shown us clearly a very special providence: we have secured within a .week our pro.vision of corn for the whole year, without taking a ~ingle step beyond our cabin. Dried fish has been brought to us in such quantities that we are compelled to refuse some of it and to say that we have sufficient. You might say that God, seeing that we are here for His service, wishes~Himself to act as our provider, in order that we may labo.ronly for Him. This same Goodness takes care to give. us from time to time a change of provisions in the form of fresh fish. We areon the shore of a large lake, which affords as good fish as .I have ever seen or eaten in Frfince. It is true, however, aS I have mentioned, that we do not ordi-narily procure them, and still less do we get meat, which is even more rarely seen here. , Even fruits, in season, are not lacking to us, provided 87 AUGUSTINE KLAAS Reoiew [or Religious the year be somewhat factorable. Stra~cberries, raspberries, and blackberries are to be found in almost incredible quan-tities. We gather plentyof grapes, which are .fairly good; the squashes last sometimes four or five months, and they are so abundant that they are to be had almost for nothing, and .so good that, on being cooked in the ashes, they are eaten, as apples are in France. C0nsequently, totell the truth, as regards provisions, the change from France isnot very great. The only grain of the country is a sufficient nourishment, when one is somewhat accustomed to it. The savages prepare .it in more. than twenty ways and ye, t employ only fire and water; it is true that its best ~auce is - that contained in it. Spiritual Advant.ages As for the dangers Of the soul, .to speak frankly,-there are none'for him who brings to the Huron country the-fear and love of Godl On the contrary, I find here unequalled opportunities for acquiring perfection. Is it, no( a great deal to have in your food, clothing, and bed, no other. attraction than simple necessity? Is it not a glorious oppor-tunity to unite yourself with God, when there is at hand no creature whatever to which you can possibly become attached, and when the spiritual exercises you perform con-strain you without effort to inward meditation? Besides your spiritual exercises, you have no other task than the_ study of the language and conversation with the savages. Ab! h6w much pleasure there is for a heart devoted to God " to become the pupil of a savage and of a little child, in order to win them afterwards for God and make them disciples of our Lord! How willingly and liberally God commuiai- -rates Himself to a soul which practises out of love for Him these heroic acts of humility! The words he learns are so many treasures he amasses, so many spoils he carries off 88 March, 19 4 4 BRI~BEUF ON MISSIONARY VOCATIO,NS from the common enemy of the human race; so that he has /eason to say a hundred times'a day: "I will rejoice at thy ~vord.s, as one that hath found great spoil" (Psalms 118: 162). ,Viewed in this light, the visits of the s.avages,, h.owever frequent, cannot annoy him. God teaches him the beau-tiful lesson he once taught Saint Catherine of Sienna, to make of his heart a chamber and a temple for Him, where he will never fail t~o find Him, as often as he withdraws.to it. And if h~ encounters savages there, . they do not inter-fere with his prayers; they serve only to make them more. fervent, and from. this he takes occasion to present these poor wretches to His sovereign Goodness, and to beseech Him earnestly for their conversion. Certainly we have not. here that exterior solemnity which awakens and sustains devotion. We see only the sub-stance of our religion, the Blessed Sacrament of the Altar, to Whose marvels faith must open our eyes, aided by no sensible mark of Its grandeur, just as in the case .of the Magi in the stable. Nevertheless, it seems that God, supplying for what we lack. and recompensing us for the favor bestowed on us of carrying It, so to speak, beyond ~o many seas, and of finding a.place for It in these wretched cabins, wishes to confer the same blessings on us. which He is wont to confer on persecuted CatholiCs in heretical countries, These good people.scarcely ever see either a church or an alfar, but the little.they see is worth double what, they would see, were they entirely free. You can imagine what consolation there is in prostrating ourselves at times before a cross in the midst of this barbarism, and, engaged in our petty domestic tasks, in turning our eyes towards and entering into the place which the Son of God has been pleased to take in our little dwe!ling. Not to be separated from this Well-.Beloved of the nations, except by a little 89 AUGUSTINE KL'AAS Re(~iew for Reli~lious bark or tree branch, is it not to be in paradise day and night? "Behold he standeth behind our wall" (Canticles 2:9). "I sat down under his shadow, whom I desired': (Canticles 2:3). SQ much fo~. the interior. If we go outside our cabin, heaven is open to us, and those great buildings which lift their heads to the clouds in large cities, do not conceal it from our view; so that we can say our prayers with com-plete abandon in that grand oratory, which Saint Francis Xavier loved more than any other. With regard to ,the fundamental virtues,~ I will glory, no~ in myself, but in the lot which has fallen to me. Or if I must humbly acknowledge it at the foot of the cross, which our Lord in His grace gives us to carry after Him, certainly this country, or ~ourwork here, is much more suited to feed a soul with the fruits of heaven than with those of earth. I may be mistaken, but Ithink that there is here a spli~ndid means for advancing in faith, hope, and charity. Are we t0sow the seeds of the Faith here, and not ourselves profit by it? Could we put our trust in anyone but God in a region where,, on th~ human side, everything is lacking? Cbuld we want a fine~ opportunity to exercise charity than there is amid the roughness and discomfort of a new world, where no human aft'or industry has y~t pro- Vided any conveniences? is there a. better occasion for prac-tising charity .t'han by living here in order to bring back to God men who are so unlike men that we must live in daily expectation of dying by their hands, should the fancy take them, should a dream suggest it to them,.or should we fail to open or close the heavens at will, giving them rain or fine weather a~ command. Do they not make us responsible for the state of the weather? And if God does not inspire us. or if we cannot work miracles of faith, are we not con-tinua~ ly in danger of seeing them, as they have threatened 9O March, ~1944 BR~BEUF ON MISSIONARY VOCATIONS to do, fall upon us who have done no harm? Indeed, if He who is Truth itself had ~not declared that there is no greater love than to lay down one's life really and once for all for one's friends, I should deem it a thing equally nobl.e, or even more so, to do what the Apostle said to the Corinthians (I, 15:31): "I die dai.ly, I protest by. your glory, brethren, wh'ich I have in Christ, Jesus our Lord"-~-that is,-to d[ag out a miserable life amid the fre-quent and daily perils of an unforeseen death, which those whom you are trying to sa;ce will procure for you. I some-times call to mind what Saint Francis Xavier once wrote to Father Simon, and wish tl:iat it mhy please God so to act that at least the same may be said or written one day even of us, although we may not be worthy of it. Here are his words: "'Excellent news comes from the Motucbas, namely, dohn Beira and his companions are laboring amid the [Treat-est l~ardships and continual danger of death, to the great increase of the Christian religion.'" . About Chastity, in Particular There seems to be one thing here which might cause ¯ apprehension in a son of the Society, that is, to see himself in the midst of a brutal and sensual people, whose example, unless special precaution is taken, might tarnish the luster of the most and the least delicate of all the virtues--I mean chastity. Inorder to obviate this difficulty, I make bold to say that, if there is any place in the world where this virtue so precious is safe, for a man who wills tO be on his guard, it is here. "Unless the Lord keep the city, he watcheth in vain that keepeth it" .(Psalms 126: 1). "I knew that I could not otherwise be continent, except God gave it, and this also was a point of wisdom, to .know whose gift it was" (Wisdom 8:21 ). They say that the victories won by~ this .91 AUGUSTINE KLAAS ¯ Review I:O? ~Reli~tious daughter of heaven over her enemies are .won by flight. But I believe it is God and no one else.,who, in the most severe encounters, puts to flight this same enemy before those, who, fearing nothing so much as his approaches, go where His g!ory calls them, humbly and with hearts full of confidence in His goodness. And where are we to seek this glory of His? I should say, rather, where find it more purified and freed from our own interests than in a place where there is nothing to hope for other than the reward of ¯ having left all for the love of Him of whom Saint Paul said: "I know whom I have believed" (2 Timothy 1:12). You remember that plant called "the fear of God," with which it is said our Fathers at the beginning of our Society charmed away the spirit of impurity. ¯ It does not grow.in the land of the Hurons, but it falls her~ abundantly from Heax~en, if one is only a little careful to foster what he brings here Barbarism, ignorance, poverty, and misery, which ren-der the life of these savages more deplorable than death, are a constant reminder to us to mourn Adam's fall,, and to submit ourselves entirely to Him who, after so many cen, turies, still cbastizes disobedience in His children in so remarkable a way. Saint Theresa said once that she never made better meditations thi~n in those mysteries where she found our Lord apart and alone--as though she had been present in the Garden of. Olives--and she called this a sample of her simplicity. You may reckon this among my follies, if you like, but it seems to me that we have here go much the more leisure to caress, so to speak, and to enter-tain our Lord with open heart in the midst of these unin-habited lands, because there are so few people who trouble themselves about Him. -And on account of this favor we can say boldly "I will f~ar noevils, for thou art with me" (Psalms 22:4). 92 March, 1944 BR~BEUF ON MISSIONAR'/ VOCATIONS In short, I i.magine that all the guardian angels of these uncivilized and abandoned nations are continually endeav-oring and striving to save us from these dangers. They know well that if there is anything in the world that ought to give us ~¢ings to fly back whence we came both by obedi-ence and by our own inclination, it would be this misfor-tune, were we not shielded from it by the protection of 'heaven. This is what urges them to prqcure for us the means to guard, against it, that they may not lose the brightest hope they have ever had through the grace Of God, of the conversion of these peoples. I close this discourse and this chapter with the fol-lowing words. If at sight of the difficulties and crosses that are here prepared for us, some one feels himself so strengthened from above that he can say it is too little, or like Saint Francis Xavier "amplius, amplius" ("more, more"), I hope that our Lord, in the midst of the consola-tions which He will give him, will also. draw from his lips another admission, namely, that the consolation is too much for him and that he cannot endure more. "It is enough, Lord, it is enough." OUR CONTRIBUTORS ARNOLD J. BENEDETTO is a student of Theology at"St. Mary's College, St. Marys, Kansas. AUGUSTINE KLA^S, Professor of Sacramental Theology at St. Mary's. made special studi~s in Ascetical Theology. PATRICK M. REGAN, Pro-fessor of Apologetics at St. M~ry's, is the author of a previous article on Se_lf-knowledge. JOHN E. COOC~N, a professor at the University of Detroit, has written much on social questions, and will be remembered by our readers for his~ articles on Spiritual Direction. G. AUGUSTINE ELLARD will be remembered particularly for his very "original" article on Hygienic Mortification that appeared in the first number of this review. 93 What: Is Your Predominant:.Tendency? Patrick M. Regan, S.J.~ 441"='EW things better reveal a man than zealous and *"=| persistent efforts to decrease his handicap. That profound and ancient maxim 'know thyself' might be inscribed on the portal of every GoTf Club. He who would attain self-knowledge should frequent the links. If one seriously attempts the task, one will find oneself in golf." Thus writes Arnold Haultain in :his book, The M~jster~t of Golf. '~Know thyself; frequent the links: attempt the task seriously"--these might be styled the ascetical principles of golf. Religious will be quick to see that, routatis mutandis, these principles also express the asceticism of the spiritual life. "Know thyself" would not be out of place on the portal of the religious house. "Frequent the chapel" is excellent advice at all times. "Attempt )our task seriously" is always necessary for the follower of Christ. Such thoughts are a fitting prelude to the study of the predomi-nant tendency, which, in the language of the author cited, is our "handicap" in the spiritual life. In a former article ("Self-knowledge" in REVIEW FOR RELIGIOUS, II, 223), we stated: "Many spiritual writers maintain there is one evil tendency that predominates, bne at the root of most of our .defects and imperfections; that, if we work diligently at controlling this one, we need scarcely expe~id any time.or energy on the rest." The present article will furnish meth-ods and suggestions for determining this predominant tendency. According to many .spiritual writers, everyone is apt 94 WHAT IS YOUR PREDOMINANT TENDENCY?" to discover his predominant tendency among the seven prin- . cipal tendencies to evil, the capital sins, as they are called. Hence it will be helpful at the very outset to make a study of these tendencies, together with opposite virtuds. The following definitions and explanations will greatly clarify our ideas. Pride is ihe exaggerated esteem of self. The evils that spring from pride are: stubbornness, rebellion and independence manifested towards those over us: contempt, harshness and abuse towards tl~ose subject to us: conceit, touchiness, vanity, arrogance, impudence, boasting, striving to magnify one's own importance. Laudable pride is the esteem of one's dignil~y as being Wholly. due to God's free gift. "My soul magnifies the Lord and .my spirit rejoices in God my Savior" (Luke 1:46). Such pride is. ordinate, for joy at success is permissible provided it be so controlled that' it preserves the correct evaluation of self. Humility is a true estimate of s~lf, of talents possessed, together with acknowledgement of lack of talents. Through humility we recognize that we are creatures of God and hence subjec~ to Him; that our bad qualities counterbalance the good that is in us:. that many others surpass us in various accomplishments; that our .talert~s are G~d's free gift~ rather than our own achievement. Avar;ee (Covetousness).is the indulgence of d~slre forthings we may not possess in present circumstances, at least not Without sin or imperfection. Avaiice leads to: violations of .the vow o~ poverty, discontent, unhappiness, dullness of soul towards spiritual things. In a religious it often involves hankering for trifles to give to friends or to retain fo~: ond's own comfort. Conte.ntment is satisfaction with wl~at, we have or with being poor with Christ. Liberality is readiness to share with others, especially with Christ's poor. En~--bitterness towards those we judge superior to us in talents and advantages. It brings such evils as: dislike, hatred, malice; desire 't.o'deprive those we envy of their advantage or to, injure them. Like pride this tendency springs from the intellectual side of our nature. But whereas pride inflates self, giving a.sort of satisfaction, envy emphasizes shortcomings and lack of talent, making us miserable 95 PATRICK M. REGAN Ret~ieto for Religious with consuming bate. Religious are especially exposed to this tend-ency because they.observe a whole array of excellent, even brilliant, accompl!shments and achievements in their brethren. Beneuolence is good will towards othdrs by which we rejoi.ce over their success, or at least resist bitter feelings aroused by e.nvy. Anger is a hot, strong feeling against somebody or something that displeases us, driving us to destroy or injure them. Anger leads to quarreling, fighting, violence; also to hatred, revenge, and bitter talk against people aiad things; to ill-temper and disagreeableness. Gentleness (Meekness or Patience) controls angry feelings, deters from harshness, calmly endures what.displeases, thus conditioning the soul to restrain the burst of anger. Controlling an irascible nature had" much to do with sanctifying St. Andrew Bobola and has sanctified many another to a lesser degree. The same is necessary to sdme extent for ivory religious. Lusf is the desire for sexual pleasure, urging to indulgence not per.- mitred Us. Evils consequent on lust are: immodest thoughts, imagina- ¯ tions, and actions by oneself or with. others; also the tempting of others to the s~ime sin. Lust closes the mind to higher things, destroy-ing the attraction of spiritual realities. A word of warning is here in place. This tendency is so obtrusive, even when not extraordinarily stro.ng~ that one might easily be led to mistake it for the predominant tendency. Hence mature d~liberation is needed before anysuch con-clusion is re.ached. Chastity is control of the desire for sexual pleasure, avoiding every indulgence of it in thought, word, or deed contrary to God's plan in matters of sex. Religious by their vow of chastity have relinquished all right to marriage and its privileges. Hence absolute control of this appetite is obligatory on them in allcircumstances. "GluH'ony is excessive indulgence, of the pleasure of eating and drinking. Iri religious it usually assumes a milder form, ~uch as inor-dinate interest in food, over-anxiety about quantity/ and quality, crlticism of the meals and the cook, an ill-controlled appetite for cer-tain foods.' Excessive indulgence in food results in ill health, laziness, andsensuality. Excessive drinking is apt to lead to a strong.inclina-tion to lust, anger and quarreling. Both forms of gluttony are debasing and cause distaste for everything' worthy of man. Sobriety (Moderation, Temperance, Abstemiousness) consists in retricting one's food and drink to. the needs of health. For religious. 96 "March, "I 944 WHAT IS YOUR PREDOMINANT TENDENCY? some self-abnegation in food and drink is a matter of daily practice. $lo÷h (Laziness) is a slow, heavy habit of. body or mind, shrinking from effort and cultivating idle ease and comfort. Its'consequent evils are: neglect of duty, shirking the unpleasant and troublesome, listless-ness. Idleness leaves the mind open to evil thoughts and desires, and excites temptations to gluttony and lust.: Diligence (Industry) is an instant and constant"fidelity to duty, an eagerness for work. Religious, lacking ihe stern sanction, "work or starve,".can easily fail in dilig.ence, especially in spiritual exercises. Hence" for them. diligence involves zeal for God's glory and the salva-tion of souls. ~ Elimination - Though we may understand perfectly the nature 6f these various tendencies described above, the problem still remains; which one predominates in our souls? A check of the list just giv.en will show us immediately which tend-encies do not hold sway in our soul~. By this simple pro-cedure some individuals have succeeded in eliminating all but the ohe ruling tendency, ' though it must be confessed that this is rather the extraordinary occurrence. As a mat-ter of fact. though, almost invariably five Of the seven can be eliminated even With this cursory examination. There remains then the task of determining which of the remain-ing two predominates. For. approaching this latter ta.sk, let it be noted here, readines~ to face the issue honestly.is the necessary disposi-tion of soul. For that matter, the same disposition is also needed at every point along the way. Hard as it is to admit deordination in our souls, it is still harder to admita ruling ¯ evil inclination. To be good-naturedly indolent is not half as bad as being under the complete .dictatorship Of sloth~ So we incline to deceive ourselves that it is not as bad as painted, .or that it is something else not, quit.e so humiliating. -We even surrender to Satan, allowing him to take over andblind us with his deceits. Courage, there- 97 PATRICK M. REGAN Reoieto for Rel~giotts fore, and honesty, together with a strong resolve to see the task through to ~ finish, are necessary in this quest that leads to self-knowledge. So~trces We begin our quest right in the depths of .our' own souls. Our search is for an outstanding inordinate motive behind our actions. For example, the desire to impress others may ever and relentlessly drive us forward to the various objectives we pursue. On the other hand, the same motive-may sometimes retard us or stop us completely as threatened-frustration drives us to seek an avenue of i~scape. Thus. the deflation of our self-esteem may turn us aside altogether from a praise'~'orthy undertaking.~ It is quite possible for such a relentless drive to exercise considerable dofiaiffation over us without our adverting to the fact. The reason is that We ordinarily observe only our surface acts without ever examining the underlying motive. If upon investigation our findings happen to coincide wi(h the examples just cited, then pride would be indicated as the driving force in our scheme of life and would be set down tentatively as the predominant tendency. We would then proceed to further examination to confi'rm our findings. ,Our next step would be to investigate whether it will explain, at least to a great extent, the deformities we find in our pattern of life. ¯ Hence we question ourselves whether~it explains the difficulties we have in dealing with our superiors, and with others witl~ whom we live or associate, whether it clarifies the reasons for the difficulties which others experience in dealing with us.; whether i~ sheds light on ~he problem of our failure to make progress in the spiritual life. 'If the answers to these various questions point back to the same predominant tendency, we can be quite certain our tenta- 98 March, 1944 WHAT IS YOUR PREDOMINANT TENDENCY? tive judgmentwa~ correct. As the work of self-examination goes forward, mbre and more evidence accumulates to increase this certitude. Aversions are excellent indicators of the virtues most needed~ A long-continued aversion for work tells us ever so plain.ly that we need frequent large doses of exhausting labor to build up the virtue of industry in our souls. Hence we ought to examine o~rselves in this matter of aversions. A simple and brief process it will be, since it is intended rather to confirm our previous findings. "Another help in this effort to unravel the mystery of self is to be more observant ofour thoughts and reactions,. even in unrestrained moments. On these occasions it is well to note what is uppermost in our minds. How often, for instance, all unconsciously, we are busy offering i~,zense to self as we give ourselves credit for being better religious than others, of having more brains, of working harder and accomplishing more. The thought that comes first to mind Oh awakening is significant, as is also the thought l~hat recurs most frequen,tly during the day. These are ungfarded moments in which nature is disarmed, stripped of self-deceit; henc~ like a candid child itcan be very ~elf-revealing. But put it on its good behavior in time of meditation, as it gazes on the meek and humble Christ, and the wolf will don sheep's clothing. How exemplary itwill make itself out to be, in its sweet humility and shining obedience. The final check of this search within our souls will be of our daily examens and our confessions. Getting back to that first motive that prompts our sins and faults will fur-nish new confirmatory light. We shall ~ind, for example, that.what on the surface was a flashof anger, at bottom was a manifestation of pride. Incidentally, with this new lightshed on our habitual faults and sins .we shall be able ~o take effective measures to guard against routine confes- 99 PATRICK M. REGAN Reuieto for Religious sions and to reap more abundant fruit from our reception" of this sacrament. Searching Abroad Besides examining within our souls, we must also ven-ture abroad seeking information concerning outselves. The judgments of others on our characters frequently offer revealing sidelights. For one thing there is less danger of their being prejudiced in our favor; hence, if they but will, they can tell with fair accuracy whether we are proud, or whatever it may be. Since accidental circumstances of time and place or of individual prejudice may falsify the judgment, the more trustworthy-opinion, is the one deduced from many testimonials extending over a long period of time. We gather thes~ by recalling what others said of our failings as children. Parents, family, teachers. companions, friends, playmates instinctively recognized outstanding traits, and in their dealings with us adapted themselves accordingly. Our present daily companions are also discerning of our main character weakness; nor do they always hesitate to tell us about it. Their manner of acting towards ui announces it; their joking remarks are often occasions for their pronouncing judgment on us. Nor- .must the advice of. our spiritual director be overlooked, since, if he knows and understands us, he can afford us .very superior help in our search abroad. Critics Disagree It sometimes happens that those we consult in our se,ar~ch abroad disagree in their opinions of us. A certain author gathered the criticisms of his book and found that it was good and bad, dull and entertaining, slow and swift; clumsy and graceful, strong and weak, a romance and a ser-mon, a drama and a tract. He concluded that, though 100 March, 1944 WHAT IS YOUR PREDOMINANT TENDENCY? critics always claim to be right, it was irfipossible for his book to be all these things. Shouldwe encounter the same rather exceptional experience, .we can console ourselves that nothing" of serious consequence is .lost; we have all the other means of self-knowledge still at our disposal. Ashing God rThe last and greatest help is prayer to the Holy Spirit ¯ for light. A strong conviction that we need divine help above all in this search is a powerful aid in this as in every spiritual undertaking. A short aspiration from the longer prayer of St. Augustine is quite appropriate: "Lord Jesus, may I come to know Thee, may I come to know myself." God "will gladly communic,ate, that knowledge, flooding otir souls with light as a reward of all our soul-searching. Humility, let it be n~ted again, is necessary, lest we be deaf to.every admonition, blind to every light, hardened against the love that corrects. God will be giving directions and inspirations about our predominant tendency, but without humility we shall ignore them. Confessors, retreat mas-ters, and others will be telling us ever so plainly of our besetting weakness, but we shall never heed unless, as we seek self-knowledge, we simultaneously grow~in humi~ity. Finally, salutary lessons in self-knowledge, to be gleaned from meditating on the example of Christ and the. saints, will never be learned unless the heart is hungering to know - self no matter what the~cost to that same. self. Godward Self-kn0wledge should lead us to God; otherwise it is not 0nly useless but even a great hindrance to our spiritual advancement. Well did St. Augustine pray: "Lord Jesus, may I dome to know Thee; may I come to know myself," In the foregoing explanations the demands of the subject 101 PATRICK M. REGAN made it necessary to focus attention on self-knowledge to ~he apparent exclusion of other phases of the spiritual life. This fact should .not betray us into putting too much emphasis on the need of.self-knowledge. We should also understand what true knowledge of self really is. A cita-- tidn from a former article on the subject (REVIEW FOR RELIGIOUS, July, 1942) will make this clear. "Many are prejudiced against self-knowledge, even fear to undertake the task of acquiring it.; they misunderstand it. It is not to be .confused with morbid, introspection--that avid, uncontrolled interest in self which excludes all else and can be so harmful. No, the acquiring of self-knowledge pos-tulates not only looking inward, but also considerable looking outward to God, to our neighbor, and to our mod-els. the saints. Nor does the study of ~elf mean constant cold analysis of self, for the very reason that it can also be accomplished by noting the ~rirtues of others that impress us and reveal how much we fall short of perfect .design in our own lives. Self-analysis can be a considerable aid to self-knowledge but it does not lead to it infallibly. Some are expert at analyzing themselves, but their self-knowledge is mediocre; while'others have a deep knowledg~ of self, with very little power of self-analysis." As is evident, then, from the method suggested, the predominant tendency itself can be determined~ in a com-paratively~ short space of time, and with not too great diffi.- culty./ But the fruit of our examination we may re, ap all through life, developing for ourselves an intelligent, well-ordered, unified plan of lifeto meet our personal spiritual need and Weakness. This plan will be distinctive of our asceticism; it will assure us spedial'advantages in mounting GOdward. I02 A Suggest:ion ~rom !:he Fact:ory John E. Coogan, S.J. THE factory system, as is now. generally recognized, tended t6 dehumanize labor, making man almost a part of the machine. Little need was left him for intelligence; instead intelligence was "built into the machine." One great manufacturer .remarked, "Any one can work for me who has brains enough to hang up his hat." Even those workmen who had intelligence were often given no adequate opportunity to use it:" the .employer commonly thought of a workman as a "hand," at a time when even cattle were counted by the "head." "i~o stop this debasing of labor, Pius XI, in his encycli-ca!, "Reconstructing the Social Order," reminded employers that man is placed here on earth to develop and evolve all his faculties to the full, to the praise and glory of his Cre-ator. Hence, the Holy" Fathei: declared, "We deem it advis-able that the wage-contract shoul~d, when possible, be modified somewhat by a contract of partnership." Com-menting on these words, Father R. A. McGowan says the workman, in order to develop as ahuman being, should be given some voice in planning the general production policy of his industry, for thus "the soul of man, his will and mind, and his body can breathe more freely, and grow and develop in such work, whereas under any form of regimen-tion., his soul is .starved." If some such participation of subordinates in the planning of the operation of a business enterprise is so, necessary for their full development, it might well be asked whether we are as yet taking full. advantage of such par- 103 ,JOHN E, COOGAN Review for Religious ticipation in our rdigious communities. Among us the practice is of course used widely by a few, less widely by many. But are we even close to exhausting ~ts possibili- " ties? It is true that among us the need in general is not so extreme. Few of our religious are employed at tasks involving continuous mechanical repetition; hence their tasks usually give more opportunity for self-exp~ession and mental development than do the tasks of the ordinary industrial employe. But on the other 1-Jand our religious, because of their frequently superior abilities and education, are capable of a more notable self-exp~ession; hence they languish more if they lack the appropriate opportunities. Every man, the Pope said, is meant by God to develop alI " his faculties to the full. The whole man gives himself to God through the vows; and the whole man, with all his talents, be they one or five, should be used and brought to flower. Since those words of Plus XI urging employers to give their workmen a chance to .use their minds, many employ-ers have seen fit to give such men some share in the formu-lation of the production policies of management. The reason for this more generous policy need not have been that urged by Plus, for even from the standpoint of their own interests employers have cbme to see the wisdom of using more fully the talents of their workmen. It has occurred to them that "the average intelligence ,of the working force is higher .in the United States than in any other country, and native ingenuity, combined with intimate familiarity with processes, can not fail to produce ideas that may advantageously be adopted by the man-agement." This movement,looking to the increase of employe participation in solving the problems of industry has been developing for some years, but early in 1942 it w~is tre- 104 ¯ March, 1944 A SUGGESTION FROM THE FACTORY mendously accelerated when War Production Chief Don-ald Nelson asked that throughout the munitions industry labor-management committees be formed in the interest of increased production. He felt that the laborer's brain-power wa~ largely going, unused where, no positive and .systematic encouragementwas given him to place his sug-gestions before the management with an assurance that he ~vbuld get a respectful hearing, and for fruitful, suggestions a;suitable keward. Within fifteen months after Mr. Nel-son'sp~ 0posal at least 2,000 committees looking to such cooperative efforts Were formed. The result has been a gusher of employe ideas that has contributed heavily to the success of our war effort. In one .automobile plant alone a total of more than 116,000 ideas have been submitted, of which almost 20,000 have been accepted. "War bonds, ranging as high as $1,000 .in value, are awarded for the ideas and $660,895 has been paid out. during the 15-month period. Cash payments--currently are running better than ~ $90,000 monthly:' in that one auto plant. Many of the awards are going to young women still llttle more than novices at machine methods. One such "hand," working on a rifle barrel, promptly suggested an ingeniou~ change in boring thatbrought her a $1,000 award. Another devised a pencil-like tool for picking up small rivet washers, thu~ eliminating the tedious task of picking them up by hand and thus increasing her output. Another hit upon a clever arrangemeiat for telescoping a three-step job into one. '~ In One plant manufacturing cannon, a single machine was devised to take the place ~of ten. machihes, thus "reducing the time on a gun barrel operation from seventy-five'minutes to four.In another plant a worker's sugges-tion reduced the rifling of the barrel of an automatic cannon from three hours and twer;ty-five minutes to thirty minutes. 105 JOHN E. COOGAN Review for Religious ¯ In East Pittsburgh alone, in a single year, the' Westing-house Electric gave awards for more than 2,000 sugges-tions, the largest of these to a grandfather of sixty-two years. And thus the story goes. One device, designed in spare time from scrap mate'rials, has raised the output of certain army tank fire extin, guisher parts from 100 to 400 per eight-hour working shift. Another machine fhat bites off 400,000 rivets a day from spoo.ls of wire is .likewise the happy idea of afactory "hand." Among the first 500 sug-gestions submitted at Douglas Aircraft were enough good ideas tO producea saving of 2,000 man-hours per day. General Electric received more than 40,000: suggestions in ;i single year, 12,000 of these proving worthy of accept-ance. Such suggestions pouring in across the country.have iffsingle instancesmeant savings of hundreds of thousands of dollars, one as much as five hundred thousand dollars in a single year: and this in addition to the many lives saved through speedingup our ~winning of the war. NO wonder, then, that the War Production Board has insti-tuted a system of merit awards, corresponding,to military decorations, for employes who devise means, of increasing or improving war production; these awards" to be in addi- ¯ tion to cash prizes and medals bestowed by employers themselves. The success of this encouragement of employe sugges-tions has been such as to guarantee the continued use of the scheme by intelligent industiialists "after the war., Thor-oughly discredited is the notion that. the workman is only a "hand." One great manufacturer has .predicted .that the .next .fifty years will see "the exploring of the unlimited possibilities of human beings workilag together for a corn- .mort cause ' through mutual understanding, respect, and teamwork." 106 ~- The success of this democri, tizing of industry is but an echo of the success that analogous efforts have long since met with at times in religion. It was in the interest of free-dom for the subordinate that St. Ignatius refu~ed to attempt to prescribe in detail for meeting contingencies that could be only dimly foreseen. "Cut your coat according to the cloth," was the extent of his direction in commissioning a subordinate. Ironclad~directions canonly make for inflexible, blind driving. Wise religious supe-riors have felt themsel~res fortunate at being able to borrow from the pruden.ce and variedexperience of their communi-ties. It is proverbial that those best fitted to govern are the most willing to be governed. In consequence of their -reluctance to rise above their fellows, they minimize their difference of status as much as is compatible.with discipline. Consequently they lend a ready ear to the well-meant sug-gestions of their subjects. Admirers of a more militarized religious discipline have demurred at such deference, feeling it somehow beneath the digni~y of superiors; it is for such that our~ remarks are mbst especially intended. They resemble a friend of New-man's, who felt the latter was being talked down to by an ,intellectual inferior. But the humble author of "Lead, Kindly Light," quietly replied: "'Ar~/or~e can lecture me, and I'll be grateful for it." Thus the large-minded, kindly superior sees no loss of dignity in tt~rning an interested ear to the last and least of the community. .Such ~ superior reflects that only the Holy Father is infallible, and even he only within limits. He knows too that many of the ablest minds in the Church have spent long lives in complete subjection; fortunate the superiors who were able to profit by their wisdom. Many, too, who were once in positions of authority, return with matured minds to the ranks; how valuable may the suggestions of 107 JOHN I~. I~OOGAN" Review for Religious these.be to even the most competent superior~ governing in the, awesome .place of Christ'and only. too. aware of his limitations~ . ~ ~ . ~ ." A Writer of conferences for priests tells t.he: story--v~e hope it is only :that,--of a pastorwho expressed his opinion of his. assistant and house-keeper in the. words, ~'I'm the only One around here-who has brains enough to commit a mortal sin.': That frame of mind will seem inconceivable to the true superior. It~means, for one thing, drawing the blinds against the light; it means poisoning the wells. ¯ In matters coficerned with the salvation and perfection Of immortal souls, there can never be too much light; the .wills dannot flow too clear and pure. If, as has been beau-tifully. said, "One soul' is 'enough for a diocese,"' then the gove.rnment of a religious community can use all the light and wisdom.that might be found in an entire ecumenical council. But readiness to listen to and encourage the suggestions of subjects insures much more than increased .light .in gov-ernment; it makes for more docile, loyal, cdntented, sub-jects: Knowing that their views have been treated with. respect, subjects obey. more promptly-and interiorly. Treated like adults, like adults they now obey. The per-s~ n of the superior is loved and deferred to; and, as St. Ig-natius reminds us, "It is easy to' obey where we-love'that which is.commanded." Gracious superiors thus make for gracious subjects; these subjects in turn are gracious to.their own cbarggs. The example.is fertile and its fruits increase. Another very worth-while result of such respect shown bysuperiors for the judgment of their subjects has been the latter's increased s,elf,respect. An eminent, holy English priest exclaimed some years ago, "Oh, the timidity of the virtuous.". Sometimes.one may wonder whether we do not inculcate in young religious diffidence in:place of humil- 108 March, 1944 A SUGGESTION FROM.THE FACTORY ity.Diffidenceisparalyzing, humility is clarifying. Diffi-dence salts, ~"I can-.do nothing"; humility says, ~"I can:diS all things in Him Who strengthens me.'.'. Sometimes young ¯ people .come to. religion who have. had. responsible pos.i~ tions in the world, and .yet by Vow-time they have hardly enough self-confidence left to pay.their wayon a street-tar. At an age when their companions in the world are managing, large .businesses, these religious tremble at making, the. simplest public appearance or at meeting a, stranger. ¯ Timidity is' not. an apostolic virtue; self-respect emphatically is. Self-respect is prope.r surely to an "Alter Cbristus" or to a "Sponsa Christi," and the deference of _ superiors to. subjects; even to the youngest, by which .that self~respect is built tip must be pleasing to.Christ. It is not enough, as the wise superior knows, that this deference .be shown only to a few.The last and least are most exposed to crippling diffidence and self-contempt~ and they espe.- cially should be encouraged. Even those inclined to be.less-than- loyal~ can be won through this deference; this of course is an essential part of the Boys Town method of Father Flanagan. It is a truism to say tha~ the superiors of tomorrow are the subjects of today. They are now presumably being trained for their high destiny. In.a democratic Order sub-jects can hardly be ~predestined for superiorships and .be given formal and specific training as such. A future Latin teacher may be prepared by courses in Latin, and so of the other branches of instruction. Obviously, future Superiors cannot be set apart and trained in this manner; something of the present system, of relying on Providence for their development must always remain true. But wise"supe~. riots will continue to lend Providence a hand by keeping close to their future successors, letting them see and feel andmwith due proportion--participate in government-in- 109 JOHN -action. ¯ The modern pedagogy is, "Learn.by doing"; and even in the matter of superiorship there is no other way. The experienced superiorfeels, as did the Baptist, "You ¯ must increase; I must decrease," in order that, when another generation must take the helm, it will, be prepared. A final advantage found resulting from the superior's respect for the judgment of the ~ubjects is.a great love of ¯ their vocation: "All good thin, gs have come to me together ¯ with her." Religious are enthusiastic inspirers of new .-recruits when they find supreme contentment in their, reli-gious home. On the.other hand, the attitude of the dis~ satisfied religious to prospective enlistments is, "Enter at your peril." And how could they promise a newcomer the joy they themselves have not found? How important, . then, is this encouragement of joy-in-vocation, as a means of gaining the vocations needed now especially in view of . their recent sharp decline. If religious subjects are encouraged to.a greater initia-' rive, they will quite naturally manifest a greater enthusiasm for the common cause. And here, perhaps, lies a danger. Enthusiasm tends to become insistent. Hence it might be well to remark inclosing that, even with the humblest superior, subjects must always be deferential. After all, it is the superior Who holds the place of God. And while suggestions from a subject may well be in order, not so his insistent demand. Nothing would so discredit a sug-gestion as its giver's failure in religious spirit; for "the wisdom of this world is folly before God." Intelligence is not enough; Satan has that in abundance. But the wise superior will know how to moderate the naturally impe,tu-ous without at the same time discouraging the timid; he will not "quench the smo.king flax." 110 Decisions orr Ho}y January II, 1~44: The Sacred Congregation of Rites, in the pres-ence of Pope Pius XII, approved the decree tuto in the cause for the canonization of Blessed Frances Xavier. Cabrini, foundress of the Missionary Sisters of the Sacred Heart. hll the prerequisites to h~r formal canonization are now completed. B~sides the cause of Blessed Mother Cabrini mentioned above, there are four other causes completed for canonization. They are those of Blessed Louis-Marie Grignon de Montfort, founder of the Daughters of Wisdom and of the Company of Mary, who died in ¯ 1716; Blessed Joan-Elizabeth ,Bichier des Ages, cofounder of the Daughters of the Cross, who died in 1838; Blessed Bernardino Rea-lini, Jesuit orator who died in 1616; and,~ Blessed John Peter de Britto, Jesuit missionary ~vho was martyred in India. in 169,3. Five causes .for beatification have also been compl~ted: those of Ven. Contardo. Ferrini, professor of RomanLaw in various Italian universities, who died in .1903; Ven. Mother Joanna Delanoue, foundress of the Sisters 6f St. Anne of Providence, who died in' 1.736~; Ven. Mother Gioachima de Vedruna de Mas, foundress Of ~he Carmel-ites of Charity,. who died in 1854; Ven, Vicenta Maria Lopez Vicuna, fouhdress of the Spanish Institute. of the Daughters of Mary !mm]lculate, who died in 1'890: and Ven. Alice LeClerc, foundress of the Institute of Our Lady,. who died in 1622. August 18, 1943: The Sacred Penitentiary published a decree an-nouncing that Pope Plus XII granted the following indulgences for saying the prayer, "Lord, save us: we perish": (I) A partial indulgence of 500 days to all who say, the prayer 'with contrite heart. (2) A plenary indulgence, under, the Usual conditions, to all who say the aspiration daily for a full month. .° SOME year's ago, before the Legion of Decency made its influence felt, it was said that the rule in Hollyw.ood was, "The 'badder,' the better!"--that is, the-worse the moral tefidency Of. a. cinema, the more Profitable it was. Whether that statement was true or not, the expression lends itselfto another more wholesome interpretatio~i. In.many cases it is.very dear ~hat.,the worse a thing0is in one respect, the better it is in others. Thus, the harder the examination, the:greater' the satisfaction of the student .-after be'has passed, it. Thelonge~ the workingman's toil, the.higher his pay, especially if it be at the rate of time and a half. The more serious the peri!.that a soldier or sailor .faces successfully, the more honorable the medal or cross . "that he will receive. What is true in life generally is true. particularly in the moral and spirituallife. ¯ The greater a man's trials, the holier and happier he can become. Two classes of people especially could profit by filling their souls with the conviction and persuasion that the :: "badd'er".a thing is from.certain points of.view, thebetter :.,it is from others. Evidently it would be a Source of solace. .and strength to all who are suffering to Se~ that the v~iSrse ¯ "! their plight may seem, to b.e., the'.better 'it :really is,. when considered from the divihe point o.f ,view and in the light of eternity. Again, there are always some strong and vigorous persons who are looking for the shortest and straightest, though it be also the steepest and hardest, path up the mountain of sanctity. Both those who are over- .112 "THE 'BADDER,' THE BETTER" taken with misfortune and those who are.seeking thebest short cut to high holiness should find it advantageous to consider the truths implied in the words "the 'badder,' the better!" And any sensible person who finds that he has to put up with something that is not to his tastemay well be pleased to discover a means of making the best of a bad situation. Pain in the Christian Economy In God's original and preferred plan for man there was no place for pain. Everything was to be p!easant. But since Adam and Eve and all sinners after them have wrongly and perversely sought pleasure, though in itself it is no evil, it is central in the.whole order of providence sub- - sequent to the fall that there should be pain and suffering, and that the happiness of man should be looked for and achieved very largely through them. Man's guilt in tasting forbiddefl pleasure and the unbalanced tendency of his-nature toward pleasiare were to be remedied through pain. Disorder, once introduced into human life, naturally works itself out in difficulty and distress, if not disaster. But it is the merciful and marvelous plan of God that we should convert the consequences of disorder into means to a higher order, the effects of stupidity into helps to a more excellent wisdom, the results of malice into aids to a nobler goodness and sanctitiy. 0 felix culpa! Hence in the entire scheme of the Incarnation and redemption suffering gets a more prominent ~mphasis. It is a leading characteristic of Christ Himself, of His sorrowful Mother, of the Apostles, of all who have done much for the Church, of all who h~ve reached an outstanding degree of sanctity, and in fact of the whole Mystical Body of Christ. In view of the function and purpose of suffering in the whole of the present Chris-tian economy, it is not surprising that, certain necessary 113 (3. AUGUSTINE ELLARD' ¯ conditions being presupposed, the greater the pain, the greater the supernatural results that may be expected. However, pain of itself is not a good, but an evil (physical) ; not a value, but the very opposite, Hospitals, concentration camps, and the world in general are full of people in torment, and unfortunately many of them'do not become better by reason of their suffering; rather, they deteriorate. But pain, borne well, put to morally good ends, can and does occasion an immense amount of good. .The.infinitely wise and loving prbvidence of God sends or permits all.the evils that afflict us for definite good pur-poses, and indeed proportionate good purposes. His ¯ immediate aims are often obscure andindiscernible, but His ultimate and supreme ends we know very well, and the time wil! come when His whole plan will be clearly revealed ¯ to us. Whether or not we see His proximate intentions, we can realize them by prudently, applying His precepts and counsels to the facts of our situation. The wise and good man considers the evils that befall him as parts of the grand divine plan for the universe, reacts as God wishes that he should,.and thus wills and achieves the divine purposes, in this way he pleases God and satisfies himself, and 'also, since our destinies are all bound together, he helps others toward less discomfort and more comfort. Limitations The dictum "The 'bad&r,' the better!" is proposed as true generally, not absolutely and without limitations. If, for example, a man is losing his faculties and sinking into .the moral impotency .of dementia, coma, or death, then it would not be true in the sense in which it is taken here. Sufferirig--and how much there is of it!-~--that is the con-sequence of. one's own folly or fault is not of much use .until at least the error be corrected and good will re-estab- "114 March, 1944. "THE 'BADDER,' THE BETTER" lished. But then al! that is affirmed of the value of suffer-ing is verified. Difficulty may diminish, as well as increase," the moral worth of a good action; it may even completely prevent it from coming into being. Henceit is not corn: mended for its own sake: But if, other factors remaining equal, difficulty calls forth greater goodwill, then it will have the advantages that we are about to indicate. Nothing in these considerations would justify one in imprudently or presumptuously or morbidly seeking to make more trouble for oneself. suffering is like that Pain is an evil, and The rational, attitude to take toward of God Himself in His providence. therefore, except in view of propor-tionate good; to be avoided whenever possible. But,~ in the present state of things, it is also a necessary evil, and, what is more to the point for us, an evil from which intel-ligence and goodwill and effort can extract good. Hence the prudent man will take the ills of life, and, when inspired by the Holy. Ghost, even voluntarily inflict others upon himself--such as, for instance, fasting--in the spirit in which God Himself chastens and corrects His children and puts them upon their mettle. " These limitations being undeistood, we may consider in a simple and practical manner some of the salutary~ truths implied in the prindiple "The 'badder,' the better!" General Values ' In general, therefore; the greater the difficulty or dis-tress or dishonor, the greater.one's opportunity, by reacting ¯ appropriately, to exercise and perfect one's love for the Infinite Goodness of the Blessed -Trinity, to increase the divine glory, to. compensate for past deficiencies; to aug-ment one's own eternal beatitude, and to assist souls in the way of salvation and sanctification. In this sense, the worse a thing is in time, the betterit may be in its results in eter- 1:5 G~ AUGUSTINE ELLARD Review ~:or Religious .,nity. The more Unpleasant it is, humanly sigeaking, the more valuable it may be according to the divine standards of judgment. The Worse it is physically, the better it m'ay be morally and spiritually. The ~harper the pain, the greater the hope of enjoying keener pleasure in the future. The more narrowly pinching one's poverty, the greater the likelihood of amassing better and enduring riches in the h~reafter. The more heartbreaking the mental anguish, thet more exquisite the joys bf the reward that may b~ expected for bearing it well. The deeper a humiliation well borne, the more highly exalted the honor a man can look forward to before God and eventually before the wh~le human race. The harder the .temptation to struggle against, the more glorious the crown of justice that awaits the vic-tor. As creatures become less and less satisfactory, it Is easier to find satisfaction in the CreatOr. In prop6rtion as lovely persons or things of the world allure and beguile us less, the more apt we are to retain the right pe~spectixre and sense of proportion with r~ference to ~reatures and the Cre-ator. To sum up, the worse the evil that afflicts a person, 6f whatsoever nature it may be, thegreater and better the ~pfirposes of God in allowing it, for H~mself, for the suf-ferer, and for others. It is precisely toward the accomplish-ment of these aims, neither more nor less, that these reflec-tions are directed. Means to this Attitude. There are two great means Of truly making the ¯ ".badder" thing turn out to be the better thing. The first is to develop a deep, calm, whole-s0uled, pratical, conviction of these two facts: first, that God in His superior wisdom, benevolence, and power really is directing everything that touches us, including the sins and injustices of others toward us, to our own true and best good; and, secondly, 116 March, 1944 "THE 'BADDER,' THE BETTER" that the best possible thing that we can do for ourselves is to show our good sense and good w{11 by fully co-oper-ating with the operations of divine providence. When God's immediate aims are obscure, then ggeate~r faith and confidence are in order. God could of course give us better opportunities, but wd can never do better for ourselves than to make the most of the opportunties that He does give us. The Other great means is earnestly to cultivate, by serious reflection.and prayer, a true and just appreciation or evaluation of the excellence of the persons whose interests are concerned, and of the magnitude and multiplicity of those interests, in time and in eternity. Among the values suggested by the rule "The 'badder,' the better," the following may be noted. Special Values in the Present Difficulty or dist'ress is a present challerige to one's intelligence and goodwill. It is there to be overcome and vanquished: at least that is the magnanimous attitude toward it. ¯ It tends to provoke and evoke all that is best in a man, to put it to the test, to improve ~nd perfect it. The humble soul will not be presumptuous and overconfident in its own strength, but neither should it be diffident with regard to God. " 'For strength is made perfect in infir-mity.' Most gladly, then, will I rather boast of mine infir-mities, that so there may rest upon me the si:rength of Christ. Wherefore I am well content in infirmities, in insults, in hardships, in persecutions, in straitsnfor Christ's sake. For when I am Weak, then I am strong!" (II Corinthians 12:9, "10).1 It has always been considered one of the most remark-able manifestations of God's excellence" that He is wise and good and strong enough to.draw good out of every evil that aNew Testament texts in this article are cited from the Westminster Version. 117 AUGUSTINE ELI]ARD Reoieto ~o~ Religious occurs in His universe, and no doubt the w0~se the evil,:the greater the good must be. "We know that for them~that love God.He worketh all things together unto good,~ for them that are called according to His purpose" (Romans 8:28). It is understood that those who love God are intel-ligent and virtuous enough to co-operate with Him. The Christian life was long ago defined as an imitation of God; and to be able to extract good out of evil, and greater goods out of greater evils, would be a mark of an excellent Chris-tian life. In increasing one's efforts to meet the challenge, one's own wisdom and goodness and power are perfected and made more and more like God's. Thus difficulty over-come or pain well borne gives one something of 'which to be supremely proud. "We. exult in the hope of the glory of God. And not only so, but we exult.in our tribulations also, knowing ,that tribulation worketh endurance, and endurance experience, and experience hope: And hope doth not prove.false" (Romans 5:2-5). An aviator: who is trying to run up a high record of victories against enemy planes would seek out, rather than shun, dangerous encounters; so. the good man who would like to distinguish himself in the service of the Divine King would look upon-any hardship or surfeiting as so much opportunity to win glory for his Sdvereign and for him-self. The very best physici)ins and surgeons prefer the more difficult, the "more interesting," cases, because thus they have a chance to use and to improve their superior ~kill. They feelthe challenge and are glad to accept it. Many good people have moments when they regret that they do not, have more occasion to showthe magnanimity and heroism that are in them. To be consistent, they ought to acknowledge practically, when the time comes to put up with the unpleasant, that the worse it is, the greater the opportunity for which they have been looking. Since the 1'18 Marc& 1944 "THE 'BADDER,' THE BETTER" time of Aristotle, the difficult has been-considered to be in a peculiar way the province of art and virtue. St. Paul knew and welcomed the.challenge we speak of: "But as for me, Heaven forbid that I should make boast of aught save the cross of our Lord Jesus Christ, whereby the world is crucified to me, and I to the world" (Galatians 6:14). With. Respect to Past Our principle contains most 'valuable lessons with respect to the past. Perhaps nothing discourages people more in their moral and spiritu.al lives than a past record which brings shame rather than pride. Even here these people have their chance. The worse they have been, the greater their need to make up for what they havelost, and hence the more welcome the opportunity to. effect that compensation. When one.has sinned, the sensible attitude to take Would seem to be: "Willy hilly, now I must suffer for it! The sooner it is Over, the more patient I am, the better!" The deeper one is in the red in his accounts with God, the more solicitous one should be about getting into the black again. A person who attacks his past in the spirit of "the 'badder,' the better!" Would have the optimism, ~lan, and force that go with taking the offensive. A little punishmer~t here may save one from much torment in, pur-gatory, and besides it has a positive value (merit), whereas that after death does not. The souls already undergoing the penalties of ptirgatory must have an overwhelming conviction that they would have done well to bethink themselves seriously and see the advantages of their disad-vantages, the comforts of theirdiscomforts~ ~nd the abili-ties of their disabilities. When a man sins or even omits the better alternative in a choice between two goods, God's antecedent plan for His own glory is to that extent frustrated. God would like 119 G. AUGUSTINE ELLARD Review for Reliqious ~o see the loss made good, unless, 6f course,, it betoo late. In sending or permitting difficulty or tribulation, He intendsand hopes that it Will be used for that end: Thus again, the worse one's affliction, the better the chance it gives to satisfy God for past failures. ,Many devout people nowadays talk much about making reparation fo~ t.he injuries and insults that have been heaped upon the patient and-!ong-suffering FIe~art of 3esus. D0 they realize always that the better their patience in. all that is disagreeab!e, the fuller the measure in which they make that reparation? Other fervent, souls: would imitate St~ Paul and would make up in their "flesh :what is lacking to the sufferings of Christ, on behalf of his.b6dy, which fs the Church'~ (Colossians 1:24). The more and better they suffer, the less they will leave lacking to that Mystical Bgdy. For ~he Future ." But it is with reference to future values that :the rule :"'T.he 'bad&r,' the better!" is best verified. ,The most obvious advantage here is the merit of suffering well. The tiniest and most minuscule bit of discomfort, or dishonor borne meritoriously means an increase of grace: of.sancti-fying~ grace,".that, is, of higher participation in the nature and life of. the.Divinity; of the infused virtues and the,gifts ¯ of the Holy Spirit, that.is, of proximate principles of dei- ¯ form thought, volition, .and activity; of actual graces, that is;.o.f-salutary ideas,., impulses, and aids helping one to live .On:a~ higher plane of the rational and the diyine life; and finally; of a richer share in the . ineffable, beatitude of the most blessed Trinity in. heaveia .throughout the unending aeons of eternity. One's ability to behold: and contemplate .the,Infinite Truth, to love.th4 Infinite Goodness, to enjo.y ¯ .the.Infinite. Beauty, and to.rejoice in the company of: the Divine Persons and : of: .the .whole . celestial society, is pro- .t!20 March, l 9 4 4 ¯ " "THE 'BADDER,' THE BETTER'.' portionately augmented. God is glorified more," the quondam sufferer himself thrills with a more exquisite sense of the divine beatitude, and everybody else in that. blissful region is better pleased and more happy. And Goal repays sincere human effort£, not according to results, but according to a generous~cost-plus system. Meanwhile his own moral stature will be rising at an accelerated speed. Faith will be clarified,, hope fortified., ahdcharity intensified; prudence will become more sharply discerning, religion more devout, humility deeper, fortitude stronger, patience more enduring, and magnanimity greater. Really and consistently to face suffering with ,the disposi-tion "the worse, the better!" is no child's play, and if it be kept up in severe trials and over a protracted period' 6f time, the man who does it shows himself to be something of a hero. If personal sanctity is raised to higher,levels, then, other things being equal, one's efficiency and ability to.d0 God's work and to save souls will be increased also. General resolutions and offerings of self to God cast in some such form as this: "All that Thou Willest, O. God, and the harder, the better!" should prove to be more ¯ effectual. If in the crisis of temptation a person can exclaim ,"The harder, the better!" or, "The worse I have been, the better I am determined to be!" his chances Of coming of( ~he victor will be enhanced. . A JoyousAttitude Taking this view of the unpleasant makes it less unpleasant and more bearable. Evidently this attitude ig less pessimistic and more cheerful. Moreover, such a posi-tive and aggressive reaction,, besides conferring the advan-tages .of offensive strategy over the merely defensive, lessens pain, partly because of the consciousness" of .doing the nobler thing, and partly because a man suffers less when 121' G. AOGUSTINE ELLARD Review ~'or Rdigiotts ¯ he is active and not simply passive. Every football player and every soldier knows that while he" is in actual combat . minor hurts are not felt so keenly. The saying of the old Roman poet that it is sweet as.well as honorable to die for the fatherland, has received universal approbation. For a much stronger reason it ought to be sweet and consoling to suffer for God's sake, or for souls' ~sake, and that swee(ness should bear a proportion both to the loveliness of the Great Beloved and to the amount of evil endured. Everybody who has been in love knows well from experience that there is a certain satisfaction in demonstrating love by sacrifice. As a matter of fact, it can only be suggested, not at all adequately expressed, that in suffering in union witch ,Jesus crucified holy men and women have been thrilled with the most exquisite and indescribable delights. Not that they ceased to feel their agony; but with it, or after it, and by reason of it, they also felt the most rapturous and ecstatic joys. "For according as the sufferings of Christ abound in us, so through Christ doth our comfort also abound" (II Corinthians 1:5); they who "for a while. h~i.ve beeia grieved somewhat by divers teHptations . . .~ exult with an unspeakable and glorified joy" (I Peter 1: 6-9). ¯ Moreover, heavier crosses have always been consid-ered a sign of divine predilection. To acquire the heroic attitude.toward suffering,.cert~iin. ardent souls will find themselves helped most by .such reflections as the following. Who is desus who suffered for me.? .What His dignity, goodness, lovableness? How worthy of being pleased even if He had never felt incon-venience because of me? How much didHe suffer for my sake? With what love, mercy, patience, and l'ong-suffering? Why did He suffer? What does He desire of me? With what right? How much-pleased would He be ifI.~hould suffer with Him? To.what extent could I.thus 122 March, 1944 "THE 'BADDER,' THE BETTER" help Him "accomplish His aims in enduring so much pain and humiliation and. such a death?' How much could I aid His Church and His cause with souls? .Would it gratify Christ to see me pr.efer.ring poverty, pain, and opprobrium, not of course for their own sake--that would be perverse-- but for His sake and to further His designs? Pertinent Prayers John of the Crossl-who taught, and in his own person illustrated the fact, that one who is destinedfor a very high degree of divine union, "of total transformation into God,:' must first undergo very severe and thoroughgoing purifications, was v~.ont to pray: "O God, to suffer and to be despised forThee!.". Before Teresa of Avila reached the summit of her myst.ical ascensions, she, Whose latter years ~vere one great battle with difficulty and distress of every sort, would exclaim: "O Lord, either to suffer or to die!" The Italian Carmelite, Mary Magdalen de' Pazzi, outdid her: "O Lord let me suffer or let me die---or rather--let me live on that I may suffer mote!" But before the end Of Teresa's life, .when a furious st6rm of troubles was begin-ning to break over her head, she wrote to a less stouthearted confidant and collaborator:. "Let use make the :attempt, ¯ . . for the more we suffer, the better it Will be" (Walsh, Saint TereSa o[ Avila, 567). It would seem that anybody with faith and reason could pray: "O God, enable me through Thy grace to see ~11 that befalls mein the light.and setting of Tby wise and benevolent and pcwerfu[ providence, to realize practically that Thou makest all things, good and bad, to work together for the best interests of those who love Thee and react rightly, and. thus really and truly to achieve Tl~y beneficent, purposes; all this, out of love for the infinite, .eternal, and ineffable goodness of Thy most blessed Trin- 123 G.' AUGUSTINE ELLARD ity; out of zeal to co-operate with Thee in communicating that same goodness and Thy knowledge and Thy love of it; out-of eagerness to participate in the redemptive sufferings and work of. the God-man crucified; out of fear lest, being too. shortsighted and cowardly, I incur more grievous woes; and finally from a longing to share, and to bring others to share, in Thy own inexpressible and everlasting beatitude." All things considered, whatever is to be said of the theory of evil, the best practical philosophy of evil seems tO be found in the alliterative and ungrammatical oxy-moron: "The 'badder,' the better!" It provides a rational ¯ and Christian means of transforming negative, into posi-tive values, disorder into order, discomfort into comfort, and dishonor into honor. BOOKLET NOTICES Sp;rifual ChecI(-up for Religious, by Rev. Lawrence G. Lovasik, S.V.D. A good booklet t:or occasional examination of conscience and for monthly" recollection. 32 pages. Single copies, 10 cents: 9 cents each in lots of 25; 8 c~nts each in lots of' 100. Published by: The Catechetlcal Gdild, St. Paul, Minnesota. Heart of Jesus. Our Consolatlon---Special devotions to the Sacred Heart of Jesus for the Sick and Afflicted. written and compiled bs' Clara M. Tiry. Contains a veritable treasury of devotions in honor of the Sacred Heart. 72 pages. Single copies, 15 cents: 4 copies for 50 cents: 8 copies for $1.00; cloth bound copies, "50 cents each. Published by: The Apostolate of Suffering, 1551 North 34th ~t., Milwaukee 8, Wisconsin. Good Samaritan Almanacman almanac forthe sick. 64 pages Single copies, 25 cents; 5 copies for $1.00. Published by: The Apostolate of Suffering. What Tho Mass Means, an explanatio~ of the prayers and ceremonies of the Mass, .by the Rev. Victor J. Hintgen. For study clubs. 92 pages. Single copies, 30 cents: redhction in pri~e for 6 or. more. Published by: Our Sunday Visitor Press, Hunt-ington, Indiana. Listens-It's God's Word, an introduction to the New Testament, by the Rev. '"Victor 3. Hintgen: For study clubs. 144 pages. Single cop!es, 30 cents; re~tuc-tion in price for 6 or.more. Published by~ Our Sunday Visitor Press. Modern Youth and Chastity, by Gerald Kelly, S.J. in collaboration with B, R. Fulkerson, S.3., and C. F. Whitford, $,J. Formerly published for restricted cir-i: ulation under the.title Chastity and Catholic Youth. 105 pages. Single copies, 25 cents; 12 copies, $2.70; 25 copies, $5.00;. 50 copies, $8.75: 100 copies, $17.50. Published by: The Queen's Work, 3742 West Pine Blvd. St. Louis 8, Missouri. 124 Concerning Voca!:ions The Editors ~a~JlTH this number of the REVIEW we. close our correspondence W on Vocations. Since we asked for communications on this subject (July, 1943) we have received a number of letters, suggestions~ leaflets, programs; and so forth. We give .he.re a brief account of the material sent us that has not yet been mentioned in the REVIEW. Booklet : Follbw Him, by Godfrey Poage, C.P., is a vocational booklet on the Sisterhoods. It is the companion .booklet to the boys' Follow Me (see REVIEWFOR RELIGIOUS; II, p. 385). It is an dxcellent piece 6f workmin explanation, pictures, and in its universal appeal.J~ll possible .communities are listed and briefly described. No favoritism is shown. This-. booklet is distributed.exclusively by the Thomas .More Book Shop, 22 West Moriroe St., Chicago 3, Illinois. Prices: single copies, .postpaid, 15 cents; 2 or more copies, 10 cents each; per hundred, $8.00. Programs. Father Poage sent us the Program for the Promotion of Voca-tions for use in the Archdiocese of Chicago during Vocation month. The essential points in the program.are of value, not merely during Vocation month, but all through the year. . . To deepen the spiritual life of the students ik the first objectiv~ of the Chicago program. This is to be done by prayer, more frequent Mass and Communion, and the cultivation of a spirit of sacrifice and ~enerosity. The program points out that we should ~train our youth more in the use of ejaculatory prayer, as there is a common misunder-standing that by "prayer" we mean long prayers such as the Rosary or the Stations. With regard to frequent Mass and Communion the suggestion is made that all too often boys and girls have the.f_alse notion that they must go to confession every time they, go to Com-munion; hence we should impress them with th~ truth that ,confes-sion is "necessary only after mortal sin. Thi,s, of course, does-not mean that we are not to teach our students ihe manifold advantages 125 THE EDITORS Review for Religious. of fre~quent c0nfessio~. It seems to us that the last point in the program--the cultivation of a spirit of generosity and sacrifice-- cannot bestressed too much. Today, in particular, all vocations-- not merely religious--require such a spirit; and only too often fail-ures in marriage, as well as in religion and the priesthood, must be attr~ibuted to sheer selfishness. To impart adequate instruction is the second.objective of ~he Chicago program. This. is to be done by allowing questions, by suggesting reading (especially of Follow Him and Follow Me), and by simple talks on such subjects as: The Signs of a Vocation; How to Overcome Ditticult.ies; The Apostolate' that Lies Open; and The Need of Generosity in Following the Promptings of Grace. The. Mission Helpers of the" Sacred Heart (West Joppa Road, Towson, Maryland). sent in this sample program for a Dag of Retreat made by the Our Lady of Good Counsel Club: i0:30: Assembly in Chapel, H~'mn, Prayer. ' 10:45: Is It for Me?--conference by a Sister. I 1 : 15 : Interviews, Visits to Chapel, Stations. 12:00: Lunch. 1:00: Rosary (on the grounds). 1:30: What Would It Mean?-:-cbnference by a Sister. 2:00: Interviews, Visits to Chapel, Stations. 3:30: Address--by a priest. ¯ 4: 15: Benediction. The re£reatants were urged to keep strict silence. Bdoks and pamphlets about various religious communities were placed at their 'disp6sal. An~l they were asked to make known iheir requests for any specifil literature beforethe opening of the retreat. Leaflets l~ather Thomas Bowdern, S.J., (The Creighton University, Omaha 2, Nebraska), once made a. nation-wide survey of those who followed vocations to the priesthood and the religious life during the y6ars i919-1929. He :has written several articles about his survey. and be now prints a 4opage leaflet giving some of the principal findings and a definite program for fo~teriiag vocations~ The leaflet is entitled A Study of Vocations. It may be obtained from Father Bowdern--~2 copies for 5 cents. Marcl~f 1944 . CONCERNING VOCATIONS The Sisters of the Good Shepherd i931 Blair Avenue, St. Paul 4, Minr~esota) sent us a very attractive leaflet, also a postcard folder containing 22 pictures, used to inform lik.ely candidates of the tre-mendous apostolate carried on by the Sisters. Communications Reverend Fathers : For many years while.traveling about the country as a missioner I have been absorbed in the problem of the dearth of vocations. Here are a few brief observations that may throw some additional light on the subject. ~ There is no foundation for the complaint that our Catholic . youth lack the spirit of sacrifice. The communities that have been overwhelmed with vocations are those which offer the greatest hard-ships. The newer communities attract in proportion many more voca-tions than the older established communities. Some of the former had more subjects than missions, while many of the latter had to refuse new missions for lack of subjects¯ Some may attribute this to-, their American foundation, while too many of the older communb ties were of "foreign" origin. Another factor that is Overlooked is pu'blicity.° Many of~- the older communities are forbidden by rule to u~e persuasion in seeking subjects. This has.been interpreted rigorously as forbidding adver-tising of any kind. .If the community in question is not established in the large Catholic centers, it can hardly expect to attract vocations' there. One cannot join a community unless one first knows of its existence. It is unreasonable to expect God to work. miracles to com-pensa. t.e for our neglect o~ human means readil~ ;ivailable. )~ simple attractive pampble't stating the origin arid purpose of the.community would merely make God's work known. More popular pamph!ets on the saints of the Order would also attract vocations. The new communities advertise. Too many of the older-communities are still unknown. Virtue will attract,.vocations. Let.me qu'ote from a letter of a young novice: "My thoughts and .~tesires were of One Whom I wished to serve, so naturally I observed those who were already serving Him, and seeing the goodness and happiness they seemed to display I was quite convinced . . . that the convent was my life'~ home.'~ On the other hand I could quote examples of otfiers who ¯ 127 THEI EDITORS Review for Religious had practically made up their minds to join ii certain community but were absolutely repelled from doing so because of the obvious lack of ~ustice and charity in someone wearing the garb bf that order. Care in selecting subjects means more vocations eventually. Abil-ity to judge character on ~the part of the Novice Master or Novice Mistress will help to exclude those who do not belong. Weakness in admitting one poor subject may mean the subsequent loss of ten worthy vocations. A Priest Reverend Fathers: PerhaPs my experience is no( a common one, but I have found that one thing that sometimes creates'dissatisfacti0n with a reiigious Vocation is the fact that many of us older religious refuse to allow our former pupils to "grow up." Even after these former 'pupils have beeri in religion for several years, we continue to look upon them and treat them as our "boys .and girls." Many of them feel this intensely. E~ienwhen they do not actually give up their vocations, the sense of frustration hampers their work and their natural, growth to a whole-some independence. As a means to p~eserving voc~itions, and to the full fructifying of vocat,ions, I suggest that we "old teachers" examine 0ur~elves periodically on our "maternal" and "paternal" attitudes. A Priest WANTED: LETTERS ON RETREATS! Whim you make a retreat, are there some things that you find particularll, h~lpful--things that yo~. expect and that you'd like the retreat director to be sure to give? And when you give [1 retreat, do you look for a certain disposition on the ~art of the retreatants, yearn for a response that som~,times does not come? :- If you have good ideas, why not air them in our Communications? We w~nt to start some communications on this very practical subject in our next number ¯ (May 15). If you have Somethingtb say and~you want to say it in that num~ber, send it to us immediately. Keep the following points in mind: (1) Make communications as brief, ai possible--withdut, 6f course, sa~rific- ~ing thought for brevity. . (2) Save us editorial wor~ by writing neatly and clearly. Typewritten letters are:~preferred. .(3) Your name will not be printed unless you. explicitly request this." (4) Address communications to: The Editors of P~eview for Religious. St. Mary's'College, St. Marys, Kansas. 'i28 Try This in Your Examen! Richard L. Rooney, S.~. THE Archangel of Religious sat at his celestia! equivalent of a desk in the Mansion of the Guardians and ruefully read the recent reports. For the most part the vows were intact and the spirit of'work was tremendous. But by and large, the particular examens just weren't being kept! His friend~. Ignatius of Loyola, who dropped in now and then for a chat, wouldn't like that, for he had put great. stress on the examen as a means of sanctification. And even the mod-ern psychologists (some of whom had arrived in heaven!) considered it a good device for. self, improvement. But these modern religious-- priests, Brothers, and Sistersmseemed to think quite" differently, if .one might judge from results. The Archangel leaned back and pondered the situation. Perhaps these poor human ¯beings found the thing tedious, had let routine creep in and rob them of zest. Perhaps they had asked the same'old-questions in the same old way and, seeing no advancement, had given up in disgust. Or perhaps they had forgotten th_attheir firs~t job is to be g.o'od human beings; hence they had been pitching their examen= too high ! The Archangel scribbled a set of questions on a piece of skyey paper. He would have the Angel Guardians suggest these to their charges, and then see if the examens wouldfi't improve.~ Here is what he wrote: -1) Do you get along with practically everyone in the com-munity? " 2)~ If not; is it because you practise one or more of the following easy ways of getting yourself disiiked: a) Do you'do your best to let the "other fellow" know he doesn't amount to much?¯ make it clear that his ideas are. awrY, that¯he expr.esses them poorly? that what he does is°really not im-portant? b) ~ Do you try to arrange other people's lives, for them? . c) Have you let your disposition become morose, mood_y, touchy, and sarcastic? " d) Do you find fault on every possible occasion with the R~¢HARD.L. ROONY , food, the weather, the work, superiors, the whole life--always, of course, for the glory of God? e) Do you pick.out and air" abroad tO certain chosen souls the small defects of others? f) Do you pass over no chance to argue--to turn-every recreation into a debate? g) D6 you gossip? (Absolutely the best way in the world of wasting time--God's time--~as well-as showing your own inferiority.) b) Are ygu suspicious, sure that no one is up to any good or has a good motive? i) Are you always center-stage, in the spot-light, talking about that most interesting of topics, yourself? j) Or are you just the opposite--a silent, uninterested bore at recreation? k) Do you always take orders in bad grace--make things as hard for superiors as you can? 1) Are you one of those omniscient people whom no one can tell anything? WHO IS SAINT JOSEPH? Saint Joseph is: ¯ . ¯ the guardian of chastity and of the honor of virginity,---St. Augustine ¯ . .~ the faithful coadjutor of the Incarnation.---St. Bernard . . the perfect example of humility and obedience to God's inspirations. -~t. Francis Borgia . . the man mbre beloved by Jesus and Mary than ail other creatures.---St, lsidore . . the master of prayer and the interior life.-~St. Teresa ¯ . . the model of priests and superiors.---St. Albertus Magnus ¯ . ¯ the mysterious veil which covered the virginity'of Mary.mBossuet ¯ . . the third person of the earthly trinity.--Gerson The foregoing are but a few of the brief panegyrics of St. ,loseph that can be culled from such books as Cardinal Vaughan's Who is St. Joseph? and Pete Binet's Divine Favors granted to St. Joseph. They might be apt subjects for brief medi-tations, during the month of March. w'qC'ILLIAM STRITCH, ¯130 ook Reviews AIDS TO'WILL TRAINING IN C~HRISTIAN EDUC:ATION. By TWO Sis-fers of Nofre Dame. Pp. xvl ~ 237. Frederick Pusfef C~o. (Inc.), New York and C~inclnnaff, 1943. ¯ $2.S0. This work is mostly a development and adaptation of Lind-worsky's doctrine on training the will.The will is formed prin-cipally by suitable motivation suitably inculcated, rather than, for instance, by a sort of will-gymnastics: The three great instincts in human nature, namely, those to superiority, s6ciality, and to self-preservation, are, since the fall, perverted and lead todisorders of every kind. With the help of divine grace; a clear conception and an adequate evaluation of the true destiny of man, and constant co-operation of the will, these three fundamental tendencies can be redirected to what is wholesome, and re-educated, and thus help, rather than hinder, man in reaching that destiny. Character ~s to be judged by these three c~iteria: what a man wills, wh~/, and how. A person is good or bad like his motives. Right motivation depends~ very largely upon keeping attention and thought turned to what is true and good and bea.utiful, and upon appreciating its values. Right emotions follow naturally, and then right attitudes, and these tend to bring about righ~ volition. If all these be maintained and strength: ened with appropriate habits, the result will be the desired good will ¯ and go.od character. The procedure recommended for correcting--n0t for breaking-- the will may be adduced as representative of the book. Suppose a student has an excessive fondness for freedom. It is likely that he really .does not well understand the differences between trueliberty and license. These must be clearly pointed out to him. Then he is to be brought to see and appreciate the advantages of liberty and the disadvantages of license. The corresponding emotions are aroused and fostered~ Then opportunity is given for practice and for finding satisfaction in it. Th~ will must always be cultivated from within, that is, by exciting a.genuine desire for what is good; external rneans~ like setting up sanctions; should be secondary. What has been said will give an idea of the main .psychological principles entering into the structure, of the book. Over and above these there is a multitude of minor pedagogical aids, tables of values, 131. BOOK REVIEWS .- Review for Religious natural and supernatural, lists of attil~udes, of virtues and faults, questions and topics for discussion, etc. The religious and Catholic note is most prominent throughout. As far as~I know, there is no work which would seem to promise more help. for the generality of religious teachers who are eager to direct and perfect the wills of their students. " G. AUGUSTINE ELLARD, S.J. INSTRUCTIONS ON CHRISTIAN DOCTRINE: VOLUME IV. By the Rev- " erend Nicholas O'Rafferfy. Pp. viii -f- 300. The Bruce Publishing Company, Milwaukee, 1943. $3.25. The first three volumes of this series treated of the Creed, the Sacraments, and' the Commandments of God. The present volume includes instructions on Prayer (the Our Father, Hail Mary, and prayer in general), the Precepts of the Church, Sin (mortal, venial, and the capital sins), and the Virtues (the theological virtues and those contrary to the capital sins). It is difficult to estimate the value of a book like this. Judging the matter as objectively as I can, I should say that priests and Reli-' gion teachers who have the time to consult several books in preparing sermons, instructions, or classes, would find in this book an added help, especially because it contains a wealth of Scripture ,texts. But it is hardly ideal for those who must confine themselves to one or two books. In general it makes .rather hard reading. Except for the fact that the divisions are indicated in introductory paragraphs, con-cluding surveys, and numerals'sepagating the various sections, no ¯ effort has been made to use the 'abundant mechanical .helps that im-press matter on the mind and memory. There are some minor ihac-curacies in the text " inacc~aracies that might escape the notice of those who are not well-grounded in theology. One inaccuracy in particular should be called to the attention of our readers. The authorstates that the Church demands physical intdgrity in those who enter the cloister (p. 226). This'must be a slip of the pen. Perhaps some orders require this; but it certainly is .not demanded by canon law.--G. KELLY, S. d. ST. THEODORE OF CANTERBURY. By the Very Reverehd William Reany, D.D. Pp. ix ~ 227. B. Herder Book Co., St. Louis, 1944. $2.00, The scholarly Doctor Reany has added to his former publica-tions, the biography of a great seventh-century Churchman. This St. Theodore is usually known, from the Nace of.his.birth, as St. 132 ~ March. 1944 . BOOK REVlE~WS Theodore of.Tarsus, but is here more properly call~d .from' the place of his See. Divine Providence had very .leisurely prepared the simple.--. monk, Theodore, by studies at Athens and monastic life in both EaSt and West.for the appointment as Archbishop of Cantdrbury in his sixty-sixth year. Tonsured, ordained, and consecrated, h~ came ~to England in 668. He was the first prelate to rule over all of Eng-land, and to weld its differing Christian missions, of Celtic, Roman, and Gallic origins~ into one unified national Church. His hand held the l~elm until his eighty-eighth year, securely guiding the youtig Churc,h into orderly and scholarly currents so truly beneficent for generations to come. The late Cardinal Lepi'cier, O.S.M., Who writes-the preface of this volume, states that it is the firs~ completew0rk bfi Theodore. The painstaking assembling of fragmentary data on Theodore's activities, in chronicles, bishops' installations; ~onciliar acts and the like, is se~ out in such seemingly artless fashion that the writer has had the pain that we may have ttie pleasure. It is easy to see why Engli~hmen of today, who do not share Theodore's Catholid faith, can still see in him one who "laid the foundation of English national unit~;." --- GERALD ELLARD, S.J. THIRTY YEARS WITH CHRIST. By Rosalie Marie Levy. Pp. 2,46. Pub-" llshed by the Author, P.O. Box 158, Station. O, New York I I,.N.Y., 1943. $2.00. . This autobiogiaphy discloses how Miss Levy in her thirty years as a Catholic ~onvert from Judaism has sought to bring the truth to her own race and to whomsover else she can. It tells of her leanings toward Catholicism from youth; of her attempt at religious life in a convent, frustrated by ill health: of a visit to Europe and a pilgrim-age to the Holy Land. The narrative reveals a zeal for Christ that shames the matter-" of-fact attitude of.many a "cradle" Catholic toward the faith. In ¯ 1936 Miss Levy organized the Catholic Lay Apostle Guild whose members circulate Catholic literature and spread Catholic truth bY answerin, g questions regarding Catholic. truths and practices at opeii-air. meetings. Since 1922 she has been active in the Guild of our Lady of Sion~an.organization aimed at the conversion of Jews. Her books include The Heavenl~l Road, designed to bring Jews to the true faith. Other devotional and apologetic titles total six books and~two pamphlets." " : The present work concludes with short biographical sketches of 133 BOOK REVIEWS Ret~iet~ for Religious four notable 3ewish converts; a valuable chapter entitled "The Proper Approach to the 3ewish Mirid"; a short presentation of apologetic q~est[ons and answers; and a ~ollection of correspondence odcasioned during the years of Miss Levy's apostolic work. It is an inspiring autobiography, a valuable handbook for the apologist, and an indispensable aid to those working toward the cofiversion of Jews.--R. SOUTHARD, S.J. WHITE FIRE. By the Reverend E. J. Edward, s. S.V.D. Pp. 219. The Bruce Publishing Company, Milwaukee, 1943." $2.7S. Effective contrast points to artistic pla.nning and execution. To take such seemingly diverse physical phenomena as a convent garden, brilliantly beautiful with tropical flowers, under a Pacific summer sun, and the malformed, rotting, shocking face of "a half-dead leper in a leprosarium ward; such antagon.istic characters as a young American nun, filled with the love of God and enthusiasm for her work among the lepers for whbm she has willingly given up every-thing, and a despondent, despairing victim of the disease, whose love of God and man and self has turned to fierce hatred; the hdart-wa. r.ming hu.mor of a 'F~ther Doro, and the d~pth,touching pathos of a self-sac.rificing little leper girl, Dolores; nigh-breathless action of plot, and periods ~)f quiet, pr6found contemplation; to take all these--and more and blend and shade and work them into a pleasing comP0.sitel devoid of hash impressionism, calls for an artist's gift arid touch. Father Edwards has done this. Some. may feel that the story--the action--lags occasionally because of the "introspections" of Sister. Agnes Marie. However, the~e are integral parts of the whole an'd give the motivating force of ardent love of God and neighbor which makes Sister Agnes the heroine she certainly is. There-are scenes in White Fire which will beo long remembered: .old Lion Face, the realistic picture of the scourge of. leprosy; the simple, sincere,, and heroic offering of self niade by Dolores to the Santo Nino: and the finale on Christmas Eve which leaves dne thriliing.~M. F. HASTING, S.J. THE SPIRITUAL CONFERENCES OF ST. FRANCIS DE SALES. Pp. Ixxl ¯ -f- 406. The Newman Bookshop, Wesfm;nsfer, Md., 1943. Repr;nf. $2.75. Two or three times a week, when the weather was fine, Bishop Francis de Sales Would go over to the convene orchard of the Visita- 134 March, 1944 BOOK REVIEWS tion motherhouse at Annecy, in southern France, and sit down on. a rustic bench¯ When the nuns, among' them St. Jane-Frances de Chantal, had grouped themselves on the ground around him, he would talk informally on spiritual topics and answer questions; In bad. weather; for he came "even in bad. Weather," they would assemble in the convent p~rlo~. After the conference,a nun, appointed .because of her good memory, jotted down what the bishop had said and supplied, omissions from the memories of her companions. These conferences continued with lessening frequency from 1610 until the l~ishop~s death in 1622, the audience numbering three in the beginning, ten in the second.ye~ar, and increasing steadily thereafter, As other convents of the Visitation were established, the conferences were copied, sometimes not too carefully, and read with great avid-ity and profit¯ in them also. When some Un.scrupulous editor got hold of a copy surreptitio.usly

Issue 4.2 of the Review for Religious, 1945. ; ,~Befora wrlt[~9 to ~s~° pl:~'se'co~sult noilce ~a Inside. back ~ove,. VOLUME IV / MARCH"i'5. 1945 ¯ ,, + " " l~ItJMbl~l~,2 , CONTENTS, +, ., , SECOND YEAR OF NOVI:FIA'~E" Adam~C: Ellis, +g.J -. .-. 73,, BOiDKLETS . ? . ° . . .,\. HOLY COMMUNIO~ AND SPIRITUAL .~ROGRES~-- " ~- , Clarence McAuliffe; S.2 . ~. . . .- ,-'OUR CO~qT~IBUTORS + ' ' ' " ILL-HEALTH AND THE APOSTOLIC VOCATION~A Missionary" ~THREE PREVENTI'#ES OF, "EXHAUSTION"~ ' ' BOO~S,~i~CEIVED . . ~. ,, .' ' " ' ' . . ,10, THE FAST BEFORE COMMUNION--Gerald Kelly,~ S.J. .~. . .j :l o# L~+'DECISIONS OF ,THE HOLY SEE o. . 122 BOOKREVIEWS (Edited by Clement DeMnth, S.J.)-- '-+- TJ~e Man NeareSt to ChriSt: ~A Herolne~of the Mission Field:,~niroductio . : ~ in Codicerfi: A Prefad'e to Ne,wman's Theology; War'is My Parish; Secrets , . ' ." 124~"~ of ghe Saints: Our Lad, y of Fauma '. , ,.~,, . COMMUNICATIONS ;' . . ' ; . -+. ; . .'+I~0 QUESTIONS AND' ANSWERS-- " '" Absences froXm the Novitiate: ,General+Pei'missions to Spend Small Sfims:' . +Soliciting Votes at General Chapter: Meaning 6f the Perio,dic "General r +Abso ut on":~ Use'+of Old Albs ahd ~eligious Habits: Plenary 'Indu"lge~ce . ~n articulo morris and thd_He~oic Acf; Plenary Indulgence~for.~Communion of Reparation: Nbvitia~e.+at Ordinary House and NoviCes at Community Recreation: Power to Ex't~ndoTime °of Novitiate;'Per'mission for Reli-gious to Donate Blood: Renewal,of Altar Breads: Banner b~fore Blessed, ~5" S,acrament, during Office: Oinission of Sign 'of Cross during the PassiOn; Right"to Admit Can, didate.s . " . ¯ " . ' " " i~ . ~ 136 SUMMER S~HOOL 'DIRECTORY O" --" " " " ~,~'-- ' '~; " " "" EX'PLANA:FI.ON OF THE MASS . " 14'4 ~'MARYKNOLL MISSION LETTERS . ' .- A 144 REVIEW FOR°REI~IGIOUS, Mar~h. 1945". Vol.°IV, No. 2. Publis~'ed +.+~n°ntb] y ; .~January'o March,. , May, July,. Sel~tember;and November, at"~he College.,,, +press,, '606 H;~rnson Street, T, opeka, Kansas,. by St. Mary s College, St. Marys, Kansas; with ecclesmsttcal, approba~t ¯i o- n , E n t ,e- r e d a s s e c o n d c ,lass matter ,January 15 1942o+ at thePost Of~ce~ Topeka,~Kansasi under'the act of March 3, 1879. ¯ '- ~ 'Editofialfl3oard: Adam C. Ellis, S~. G. Augustine Ellard. S.3. Gel:~ld¢K~ll~,, S.3. Editorial Secretary: Alfred F. SchnetderJ S.J. . C6pyright. 1'945. by Adam C. ,Elli,s. Permission' is hereby granted fo~ quotati~nS '~of reasonable~ length, provided due~ credit be giyen this rewew and .tile ,au'thdr. Subscriptioii pric~: 2 dollars a year. ,~, ' Prifited in'U.- Second- Year of Novi :iat:e Adam C. Ellis, S.J: ,7T H| "EE mFRpEirNe,C aHnd R oet~hoelru p'toil0inti,c 3aol sthepehoir~iems iinni mthiec Aalu tsot rtihaen Church had all but ~estroyed the .religious life in: ~ Europe by the end of the eightdenth century. V.ery many,, monasteries and convents had either been Suppresse'd or were, f6rbidd~n to take novices. As a restilt ¯many" b~n~fi~ent labors~of the religious, in behalf Of the social needs 6f the:J "Church ~ere brought to a standstill. BU~ it was imperative that these spiritual and corporal.~works of mercy should hot'be abandoned altogether. Divine Providence inspired dd~'oted laymen and women to step into the-breach~ ~ to.take.up the task of teaching Christia_n Do~.r.rine ~to chil- ~dren, and of caril~g for the sick, .th~ aged, and the orphans. - Eventual.ly th~se zealousla~borers ,bhnded tbgether into .~,~smallgrout~s in order to work together more efficiently.; then-they began to live toge'ther in community,'and with ¯ the-permission of their local Ordinary they took simple, private vows and wore a common garb. Recognized offi-cially neither by Church nor State, the.y carried on their work valiantly. Eventually the Church rewarded thei~o °o zealous efforts. At first approval was given only 'to" their "constitutionsi but, especially during the second half~ of the nir;eteenth century,,, the Holy See .appro.ved the institutes .themselves as congregations with simple vows. Many of the founders of these modern congregations o realize'd that men.~and women whose vocation it was to-strive for perfection, in the active life needed a longer period " of' ptobation than the single year of novitiate commgnly ~-,,prescribed for cloistered religious. Hence these founders.~ ordained that all c.andidates undergo a second year of novi-. , 73~ ADAM C. ELLIS -.tiate~before the "firs~ Reoieto for R~ligiou.s profession+ of vows.° Furthermore, - some provided in their constitutions that the noviCesshould b~ employed in the external works of the congregatiffn during their second year. "This was done to determine whether they were fitted for this kind of work, and to give them opportunity to adjust their spiritua! life to the dis-tractions and trials+of the actiye apostolate. The Sacred Congregation of Religious consistently-refused to permit novices to be so employed during,the first year of nov.itiate.~ This practice of the S. Congregatt0n passed into the legislation of the NOrrnae of /901. 'After . stating in Art. 73 tfiat novices were n~t to be engaged in the ¯ study of the arts and sciences nor in theeexternal work of the institute, Art. 7"4 continued as follows: "Where there are tyro years of novitiate,the first is to follow all the i~r~- scriptio, ns laid down above for the one (canonical) year. During the second year, howe('er, the novices may engage moderately in studies or in other works of the institute ¯ always under the direction and vigilance of the master; this is to be done in the novitiate house itself, but" not outside of it, unless-grave, reasons advi~e otherwise." - The Code of-Canon Law was promulgated on.Pente-- cost.Sunday, May 27, 1917,, and.began t6 bind on Pen-tecost Sunday,. May 19, 1918. ~ Since the l~gi_slation of the Code sut~'erseded .the old Noi'rnae, upon which most of the cons~titutions of modern congregations were based, it became necessary for all religious institutes ~o revise their constitutions .in order (o bring ~hem into con-" ?;forniity with the Code. Superiors, therefore, were inter-i~ sti~d to find out what theCode had to say in regard t6 the second year of novitiate. They fo'ufid very little. 'Canon 5.55,"§ 2 allo~ed a second year df nowt~ate tf the+constitu-tions prescribed it,- but stated that this second year was not required for the validity of the subseqUent profi~ssi6n of 74 - w.hich were eventually-.sent tothe :Congregation of Reli-,. giou~ fora solution.Since canon 565, § 3-forbade n6vices _to engage in studies or in the. external' Works'of the institut~ "::during the year of novitia'te," did the s~im~ prohibition apply also'to the second year? Again, some congregatidns that employed, novices in external work, as was permitted' .![ b}'~ their, constitutions, preferre,d t6 do this during "the firs.t "~°~' year (as a means-dr trying out th,e:no~rices), and then~ to- ~ devote the Second ~ear exclusively to their spiritual f0rma/ ~ ., tion. Was this permitted under the new Cod~? -Such ";questi0ns,land others similar to-them, ~ind the fact that ~, various .provisions .concerning this rhatter.were found in many constitutions which had been revised according to the Code and submifted to the Itoly See for approval ~ill induced }he Congregation of Rdigious to make a careful 0 study of the subjgct. This study resulted in the "Instruc- [ion on the Second Year of Novitiate'" in .which all~ such 0_. questio~s~ gre. ~nswered and the fundamental :prinCiples-- which governed the pr.acticeof the Church during the.past ninety years are brought to the attention of all superiors of ~instit'utes having, two years of novitiate, . " There are fdur cardinfil points.in the instruction,~ ¯ Let us~consider each one in turn, I,. SpiritaalTormation of the Nboice is thO Principal ~ Purpose of the Second" Year. " -, "It is qui'te right that a i~ovitiate of more than one yearo~ be prescribed in. some institutes, especiz[lly, among those. '~Whose members ~are emp~loyed in external works, since they, distracted by various cares and more exposed ~o the dangers ~For thcr. tegt of "this Instruction see pp. 122-1.23 of this- issue. ~ Mar~b, 1945 " SECOND YEXR OF NOQI'rlAT[~ - ~ 'thereby serve You-in serving them for the mission. I was "~ " d~sconsolate at the thought that I'had"lost my work in the. mission and~had been given none in the province: ai~d al~l, the~while Your loving mercy was gig, ing me a-~hr~e~f01~t work, TO. YOU, IN MY FELLOW RELIGIOUS,. FOR° .~ December 1,Sth. It ~toesn't matter what I do if-I~-do .~ ~. God's will, if I: obey,-if [ love. God w~nts not my:~vork, ~ but. my love. ~o - . December 20.th. There is NO VACATION for ~a.'., " religic~us. Is no work ass{gned'or°allowed? Then must ,~' ¯ ~l.eisure be used to work the ~arder at becoming a saint, oat ~ ~. .- loving God more, at intercedifig and atoning more for souls~ ~ December 29th. -A ciborium full of hosts was conse- -, ~ated at Mass and then ,pushed ,back to the co~ner 6f the :~. /. corporal so 'that.it would not interfere with the l~Ias~s beingsaid. I waiat to be like that ciborium. Even though ; :'~ I am not a~llowed to return to the mission or am not givdn- " " ~" "~ ' work elsewhere, I wa~t to~do God's holy .will quietly and. entirely a'nd unostentatiously like that.citmfium-~-not hin~- derin~g .the great work of lorethat others'are carrying.on, ~- - and yet keeping Jesus all the while in my heait, read,r to ~.7" impart Him~without losing Him~to the souls, whoeve~ and wherever they be,to which "the servants of our Lord, .my'superi°rs, may. take me. . . \ Three Preventives" "' ot: "l xhausfioh" -. G. Augustine Ellard, S:J. ~, ~ ECENTLY it was announced that l~sychiat/isti i~n th~ United. States-ArmY have discovered threeLfactors, which tend to prevent "exhaustion" or "combat: :fatigue,".,that is,~a~bndition of certain soldiers who with~" Out being wounde~lbr, diseased.bave become more: or lels, iinfit to continue fi~hting, They may have fought long and ourageously: :but now, though apparently physicall_y well, they feel incapable of doing more; they are "exhaustedT'. too grdatly_ fat.igued to go on. The three preventives are: ~-edprit de corps, gooffleadership, and~reasons for fighting2 ,, ~Ivappears not unlikely that among- religious there may sometimes be an amilogous condition of "exhaustion," "and that it may be avoided by. the same three means. The first pre~;entive is esprit de corp.s. Amon~ Ameri-can~ service units its character and efficacy, are best illustrated _~.perhaps by the Marines. A Marine ~is taught f~om the beginning to feel that he is in thd greatest fighting group in all the world. ~Hence the~re is every reason why he should have the ti'tmost confidence in all his t~eilow Marines,' and why. he in turn must measure up to their exp,ectations. The ~Mdrines' records ar~ most glorious:, they must not be allowed to be'stained with ~nything that would dim their ~ luster.0 Everybody, atleast everybody in the American ~world, expectsofily what is most excellent~and heroic"from the Marines: he mu~f not disappoint.them. The'importance ~ of esprit.de co.rps is recognized by the Aimy and Nawy to be _so gregt that they are careful to f~reserve the distinctive "ide~nti~y and"historical ;ontinuit.y, with all their ~raditions ~> " - '- G,~ "AuG~-STINE EELAR~ ~ ¯ ; " Reoied) fo~ Relioious," aitd glories, of each s~parat'e u.n.i~ or division.--.The "~ight- -ingoSixty-hinth'' would be another ~xample of a. gtou_p in the American/~rmy that is.noted for its esprit de dorps. - ,.Religious orders and cbngregations also have their own esprif db corps., ' Sometimes it leads 'them intb faults,, for example, corporate pride or envy. But that is n6reason why it should not be cultivated f0r the good th~it is in it." A teligious:naturally and rightly tikes a cett~iin pride "in belonging to his 6rder-=-otherwise why did he-join it?-- an-d if h~ shoul~l 'feel~ deeply' and tritimatelywith regard to it: What is. meant by .noblesse oblige; that ~sense could be powerful aidto, livin_g up.t.o tile ideals andtoattaining t,ile ::purpose~ of the o~der'. 'The.laistok~r.'andtraditions of the institiate can be'a perennial f6untainhead of .inspiration arid courage: Its professed aims are a standing.challenge a~nd stirhulation to renewed or greater,.exertion. The examples of the founder arid of distinguished member~ are a~ constant _ invit~tioh to.emulate them, and'a clear prbof of what mem-bers o{ the organization, can achieve-.:' One feels that it" Would be a sil~me not to give a good account oYoneself in Suchcompany or t9 disappoint their hopes. The laurels

Issue 8.1 of the Review for Religious, 1949. ; 0 A.M.D.G. ~ Review for Religious JANUARY 15, 1949 Sancta~ EcclesiaCatholica . . . . . . . . . . . ocafionsCosfMoney.'~,.-~, ~. . PeterM. Miller .B.a.p. ~t i.s.m. . Cal r e n Mce :A c ull fet The Spirit of Poverty ~.~ . . . ¯ . . . . . Joseph F. Gallen Decisions of the Holy See Ouestlons Answered s~ Book Reviews VOLU~E VII}. .~. NUrvIBEP, I RI VII::W FOR Ri:::LIGIOUS VOLUME VIII JANUARY, 1949 -NUMBER 1 CONTENTS SANCTA ECCLESIA CATHOLICAMJ. Putz, S.J . 3 VOCATIONS COST MONEY--Peter M. Miller, S.C.J .1.8. OUR CONTRIBUTORS . 24 BAPTISM--A DEATH AND RESURReCTION--Clarence McAuliffe, S.J2.5 A REPRINT SERIES--MAYBE! . 34 THE SPIRIT OF POVERTY--Joseph F. Gall n, S.J .3.5 QUESTIONS AND ANSWERS-- 1. Jubilee Gifts and the Spirit of Poverty . 43 2. Moderator Keeps Acrit~itg Funds in his own Room . 44 3. Asperges at Community Mass . 44 4. Alms to Beggars . 44 5. Vows of Novice Postponed Five Days . 45 6. Report by Administrator of Patrimony . 4~ 7. Sunday Mass Obligation of Excommunicated Persons . 45 DECISIONS OF THE HOLY SEE . 46 BOOK REVIEWS-- Discourses on Our Lady; The Prayer Life of a Religious; In Spirit and in Truth . ~ . 47 BOOK NOTICES . 49 VOCATIONAL LITERATURE . 54 MY MASS . ' . ~ ¯ . ¯ 55 BOOK ANNOUNCEMENTS . 56 REVIEW FOR RELIGIOUS, January. 1949. Vol. VIII, No. 1. Published bi-monthly: January, March. May, July, September, and November at the College Press. 606 Harrison Street, Topeka, Kansas, by St/Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S~J. Editorial Secretary: Alfred F, Schneider, S.J. Copyright, 1949, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A. Before writing to us. please consult noflce on fnsrde back cover. Review f:or Religious Volume VIII January--December, 1949 Published at THE COLLEGE PRESS Topeka, Kansas Edi÷ed by THE JESUIT FATHERS SAINT MARY'S COLLEGE Sf. Marys, Kansas REVIEW FOR RELIGIOUS is indexed in fhe CATHOLIC PERIODICAL INDEX Sancta I::cclesia Ca hollca J. Putz, S.J. THE world needs saints; in our time especially. It needs them not only for their supernatural merits and the great works they achieve; it needs saints to lo6k up to, to admire, to venerate. The more it is sunk in scepticism and mediocrity, in selfishness and materialism, the more it needs saints, witnesses of the invisible, living proofs of what human nature is capable of--a standard and an inspiration. The mere presence or'memory of saints is a blessing for mankind. To behold the saints is, in Newman's comparison, like coming out of a dark cave and discovering the sunlight. In the saints man-kind discovers the meaning of human dignity, the true standards of right and good. "It is the great mystics," wrote the French phi- Iosopher Bergson, "that have carried and still carry along with the'm the civilized societies. The recollection of what they have been, of what they have done, haunts the memory of mankind." Carlyle';~ well-known utterances on hero-worship apply particularly to the cult of the saints, mankind's most genuine heroes: "The manner of men's hero-worship," he wrote, "verily it is the innermost.fact of their existence and determines all the rest. [What would he say if he came back and found that the chief "heroes" of countless boys and girls are now the movie stars?] No nobler feeling than this of admi-ration for one higher than himself dwells in the breast of man. It is to this hour, and at all hours, the vivifying influence in man's life . No sadder proof can be given by a man of his own littleness than disbelief in great men . Not by flattering our appetites; no, by awakening the Heroic that slumbers in every heart, can any religion gain followers." (On Heroes and Hero-worship.) Holiness inanifested in great saints has ever been a mark of tbe Church of Christ. -. "Holiness begins from Christ; by Christ it is effected . His inexhaustible fulness is the fount of grace and glory. Our Saviour is continually pouring out His gifts of counsel, fortitude, fear and piety, especially on the leading members of His Body, so that the whole Body may grow daily in spotless holiness . J. PUTZ Review for Religious "He not only cares for each individual, but also watches over the whole Church: enligh~tening and fortifying her rulers for the faithful and fruitful discharge of their functions; and-~especially when times are difficult--raising up in the bosom of Mother Church men and women of conspicuous holiness, who will be an inspiration to the rest of Christendom, for the perfecting of the Mystical Body." (Plus XII, Mgstici Corporis; nn. 49 ~A 37 of the E.C.T.S. edition.) ?it all times, and especially during the dark periods of history, the Church has been rich in admirable saints. Canonized saints, it is true, are relatively few; for canonization has become a long and complicated process and consequently is reserved to those whom for special reasons the Church singles out from among the great army of men and women who in the cloister or in the world have closely and heroically followed in the footsteps of Christ. Since the beginning of his pontificate, Plus XII has proclaimed 44 new beati (among them 29 martyrs) and 12 saints. These Christian heroes, of whom we may well feel proud, represent a variety" of conditions and walks of life. Nearly all belong to the 19th century; some of them died in the present century, and their glorification could be witnessed by friends and relatives who had been the witnesses of their lives. Thus they prove by their example, as Plus XII pointed out (in his panegyric of Contardo Ferrini), that even in our own times it is possible to be a saint. In his "homilies" (at the canonization ceremony) and with greater detail in his allocutions to the pilgrims that crowd to Rome for these solemn functions, th~ Holy Father has underlined the char-acteristics of each saint and the lessons our times can learn from them. We shall borrow from him in the following survey. 1939-1946 We can give little more than a bare mention of those beatified or canonized before 1947, although the story of every one of them is a fascinating adventure. It will be noted that among those thus honored by the Church, the foundresses of new religious institutes predc~minate. This is but one sign of the steadily increasing share religious women have been taking in the work of the Church, both at home and in the mission field. June 18, 1939.--B1. Emily de Vialar (1797-1856), foundress of the Sisters of St. Joseph of the Apparition for the care of the poor, sick, and children (some 1,200 at present). June 25, 1939.-~B1. Justin De Jacobis (1800-1860), an danuar~, 1949 SANCTA ECCLESIA CATHOLICA. Italian Lazarist, first vicar apostolic of Abyssinia. In spite of great difficulties, he converted 12,000 schismatics. May 2, 1940--St. Mary-Eupbrasia (1796-!868), foundress of the Good Shepherd of Angers (at present, 39 provinces with over I0,000 members) and of the Penitents of St. Magdalen (at present over 3,000). She was beatified in 1933. May 2, 1940.--St. Gemma Galgani (1878-1903), ~:irgin; famous mystic; prevented by her infirmities from becoming a reli-gious. Was beatified in 1933. May 12, 1940.--B1. Philippine Duchesne (1769-1852), of the Society of the Sacred Heart of Jesus; went as a missionary to North America, where she established the Sisters of the Sacred Heart. May 19, 1940.--BI. Joaquina de Vedruna (1783-1854), first married to a nobleman of Vich (Spain), had nine children; after her husband's death founded the Carmelites of Charity of Vich, for the care of the poor and the sick (at present some 2,000 in Spain and Latin America). May 26, 1940.--B1. Mary-Crucified Di Rosa (1813-1855), foundress of the Servants of Charity of Brescia (Italy), for the care of the sick, the education of children and the preservation of young girls (at present, about 3,000 members). dune 9, 1940.--BI. Emily de Rodat (1787-1852), foundress of the Congregation of the Holy Famih.j of Villefranche (France). dune 16, 1940:--B1. Ignatius de Laconi (1701-1781), a Capuchin lay Brother; most of his humble but apostolic life was spent in Cagliari (Sardinia). December 7, 1940.--B1. Maddalena de Canosso (1744-1835), foundress of the Daughters of Charity, Servants of the Poor (3,500 members in 30 provinces). War conditions suspended all solemn functions during the next years. By decretal letter of November 19, 1943, Margaret of Hungary (1242-1271) was inscribed in the catalogue of saints on the strength of the liturgical cult she had been receiving uninter-ruptedly (equivalent to canonization). She was a daughter of Bela IV, Kin~ of Hungary; at twelve she made her religious pro-fession in a Dominican monastery, and not even the offer of the throne of Bohemia could bring her back to the world. The first canonization after the war (July 7, 1946) was that of Mother Frances Xavier Cabrini (1850-1917), foundress of the Institute of the Missionary Sisters of the Sacred Heart. Though J. PUTZ Reoiew for Religious an Italian, most of her extensive and tireless work was done in America, where she became "the mother of the Italian emigrants in the United States." She crossed the Atlantic twenty-four times. Eventually she was naturalized an American, so that she is "the first American Saint." "With an exterior life extraordinarily active she joined an interior and contemplative life of rare intensity; that is the secret of her prodigious apostolate" (Plus XII). That same year saw three beatifications: October 20, 1946.--B1. Marie-Therese de Soubiran (1834- 1889). Born of an illustrious family, she founded in 1864 the Society of Marie Auxiliatrice, charac'terized by nocturnal adoration and the modern apostolate of the working girls. Ten years later, until her death, she underwent a trial that is probably unique in the history of religious foundations. Her assistant, an ambitious and scheming woman who wanted to take her place, accused her of mis-management and succeeded in convincing the ecclesiastical authorities as well as Teresa's first director, Fr. Ginhac. Abandoned by all, ignominiously expelled from the institute she had founded, she did not utter a word "lest souls might suffer greater scandal" and set out on her Calvary into the cold, dark night. After knocking vainly at the doors of contemplative convents, she found refuge in a hospital until she was received into the Order of Our Lady of Charity. There she spent the last fifteen years of her life, in agony of soul, while her own institute was being led towards ruin. For years she was assailed by doubts and temptations, yet with heroic resignation carried her cross till the end. She died a year beforethe true character of her rival and successor was found out and her institute saved from ruin. October 27, 1946.--BI. Teresa-Eustochium Verzeri (1801- 1852). Born in Bergamo, Italy; she attempted the Benedictine life three times, but attacks of epilepsy forced her to leave. Through her trials, Providence guided this gifted and strong woman towards the foundation of a new religious institute for the education of girls, the Daughters of the Sacred Heart, Nooerober 24, I946.--Twenty-nine Boxer Martyrs. The Chinese nationalist "Boxer" rising of 1900, anti-foreign and espe-cially anti-Christian, proved to be one of the bloodiest persecutions the Church has ever suffered. The victims are estimated to have been 100, 000, among them many missionaries: Franciscans, Lazarists, Jesuits, Foreign Missionaries of Paris, Scheutists. The cause of 6 danuarg, 1949 SANCTA ECCLESIA CATHOLICA beatification of 2,418 martyrs of the Franciscan missions was intro-duced in 1926; but eventually, in order to speed up the process, 29 were singled out for beatification: 15 Europeans, viz., 8 Fran-ciscans (3 Bishops, 4 priests and 1 lay Brother), and 7 Franciscan Missionaries of Mary: among these 8 were Italian, 5 French, 1 Bel-gian, 1 Dutch; 14 Chinese, 5 of whom were seminarists and 9 mis-sion servants: all of these, except three servants, were Franciscan tertiaries. The brief "of beatification declares that they were killed not merely as foreigners, but in odium catholfcae £dei. In his panegyric the Holy Father observed that "the grace of martyrdom is generally, on the part of God, the crowning of a whole series of graces that gradually lead up to it; just as, on the part of man, the witness of blood is ordinarily the final gem of a long correspondence to grace." 1947 This year began with three beatifications, which were followed by five canonizations, giving us three new beati and eight saints (several saints being canonized together). April 13, 1947.~B1. Contardo Ferrini (1859-1902). "Most of those who reach the honours of beatification are religious men and women having lived far from the world. It would be useful, I think, for the edification of certain circles, to raise to the altars a marl who has magnificently united holiness of life and purity of faith with the scientific exigencies of a professorial chair. This would give the professors and students of our universities a worthy and appropriate patron." Thus wrote M~r. Duchesne when the cause of Contardo Ferrini was introduced. On April 13th of this year the Saint in the froch-coat (as he was cai~ed by Benedict XV, who greatly admired him) was beatified in the presence of a great number of professors and graduates, some of whom had been his colleagues or students. Born in Milan, Contardo Ferrini, after distinguished studies in Italy and Germany, occupied the chair of Roman Law at the uni-versities of Messina, Modena, and finally Pavia. That is the whole history of his short life. He wrote abundantly and soon acquired an international reputation as the leading specialist in his subject; no less an authority than Theodore Mommsen declared that, for the history of Greco-Roman Law, the primacy was passing from Germany to Italy thanks to Ferrini, and that the 20th century would be the century of Ferrini as the 19th century had been that of von Savigny. J. PUTZ Retffeto for Religious He shone no less by his'holiness. Man is an ens fnitum quod tendit ad infinitum, he wrote in one of his books--and he practised it. A Franciscan tertiary, he led a celibate and ascetical life in the world, seeking light and strength in his daily programme of spir-itual exercises: Communion, meditation, the rosary, and visit to the 131essed Sacrament. His arduous and highly specialized work wzs not something by the side of his spiritual life; he considered it as his way of serving God and the Church. His scientific achievements; his simple and deep piety--"he prayed like an angel," his exquisite charity, made of him "a living apology of the faith and of Catholic life." (Cardinal Pacelli, on Feb. 8, 1931, date of the decree on the heroism of Ferrini's virtues.) April 27, 1947. '131. Maria Goretti (1890-1902) virgin and martyr. It was fitting that our "aphrodisiac civilization" should see the glorification of one who died in defense of purity. Maria Goretti was born in a little village some 30 miles from Rome, from poor but deeply Christian parents. When she was not yet quite twelve, an 18 year-old neighbour, Alexander Serenelli, took a violent passion for her, but Maria ~efused to listen to his evil suggestions. On July 5, 1902, when she was alone in the house, Alexander approached her, carrying a dagger and decided to have his way. Exasperated by her resistance, he plunged the dagger into her breast. Her last words were words of forgiveness for her murderer. Alexander was sentenced to-30 years. In prison he repented and afterwards was a witness in the process of beatification. Among the unusually vast crowd that thronged St. Peter's on April 27tb were Maria's own mother, brother, and two sisters. In his allocution to the pilgrims (largely Catholic Actioia groups of girls) on the following day, the Holy Father congratulated, the mother for "the incomparable happiness of having seen her daughter elevated to the glory of the altars." Maria, he added, is the mature fruit of a Christian home with its old, simple method of education, "of a home where one prays, where the children are brought up in the fear of God, in obedience to their parents, in the love of truth and self-respect; accustomed to be satisfied with little and to give a helping hand . " Comparing Maria with St. Agnes, the Pope remarked that the delicate grace of these adolescent girls might make us overlook their fortitude; yet strength is the characteristic virtue of virgins and of martyrs. "How great is the error of those who consider virginity as an danuarg, 1949 SANCTA ECCLESIA CATHOLICA effect of the ignorance and ingenuousness of little souls without passion, without ardour, without experience, and therefore accord it only a smile of pity! How can be who has surrendered without struggle imagine what strength it requires to dominate, without a moment of weakness, the secret stirrings and urgings of the senses and of the heart which adolescence awakens in our fallen nature? to resist, without a single compromise, the thousand little curiosities which impel one to see, to listen, to taste, to feel, and thus approach the lips to the intoxicating cup ,and inhale the deadly perfume of the flower of evil? to move through the turpitudes of the world with a fir'mness " that is superior to all temptations, to all threats, to all seductive or mocking looks? "No. Agnes in the vortex of pagan society; Aloysius Gonzaga at the elegantly licentious courts of the Renaissance; Maria Goretti living close to, and pursued by, the passion of shameless persons: they were neither ignorant nor impassible, but they were strong, strong with that supernatural strength of which every Christian receives the seed in baptism Idu[ which must be cultivated by a careful eduation . "Our Beata was a strong soul. She knew and understood; and that is precisely why she preferred to die . She was not merely an innocent 'ingenue,' instinctively frightened by the shadow of sin. She was not sustained solely by a natural feeling of modesty. No. Though still young, she already gave clear signs of the intensity and depth of her love for the divine Redeemer . " The Holy Father then denounced present-day public immorality and called on Catholics to react boldly. "Woe to the world because of scandals! "Woe to those who con-sciously and deliberately corrupt souls by the novel, the newspaper, the periodical, the theatre, the film, the immodest fashion! . . . Woe to those fathers and mothers who, through lack of energy and prudence, give in to every caprice of their sons and daughters, and renounce that paternal and maternal authority which is like a reflec-tion of the divine majesty! But woe also to so many Christians in name and appearance, who, if only they wanted could rise against the evil and would be supported by legions of right-minded persons ready to fight scandal with every means! "Legal justice punishes the child's murderer--and it is its duty to do so. But those who have armed his hand, who have encouraged him, who let him do with indifference or with an indulgent smile, J. PuTz Revfeu~ for Religious what human justice will dare or be able to strike these as they deserve? Yet they are the real guilty ones. On them--deliberate corrupters or inactive accomplices--weighs the terrible justice of God . "May the blood of the innocent victim joined to the tears of the repentant murderer, work the miracle of moving the perverted hearts, and of opening the eyes and shaking off the torpor of so man'? indifferent or timid Christians." May 4, 1947.--B1. Alix Le Clerc (1576-1622). Her spiritual career began when, after a somewhat worldly adolescence, she came under the influence of St. Peter Fourier, who was parish priest not far from her native Remiremont. With him she founded the Canonesses of St. Augustine of the Congregation of Our Lady. "The beginnings were very humble, that Christmas night of 1597, whet1 five young women consecrated themselves to God before the whole parish for the exercise of all kinds of good works among the poor, the peasants, the ignorant. No vows, no convent. Those conse-crated were to continue to live with their families, without a religious habit--neither nuns nor seculars." But in those days the world could not understand that kind of life and they were obliged to form a regular religious institute. Guided by circumstances, they made the education of girls their chief work. In that early 17th century they were pioneers in the education of women. Ma~t 15, I947.--St. Nicholas de Flue (1417-1487), a Swiss, born near the Lake of the Four Cantons, showed himself a great Christian in the military, civil, and married life before he became a hermit. As a young man he was for some years a soldier, fighting for his native canton and rising to the rank of captain. He then married Dorothy Wyss and was blessed with an offspring of ten children. A respected citizen, he tookan active part in the civil and political life of his country and held office as councillor and magis-trate- all the while spending whole nights in prayer. Suddenly, at the age of fifty, in 1467, after a vision of the Blessed Trinity, he resolved that he must leave all and go away to live entirely for God. Having obtained the consent of his wife and arranged the affairs of the family, he retired to the mountainous solitude of Ranft, where the people soon built him a little cell and chapel. Here he spent the last twenty years of his life in great austerity; many witnesses have testified that during those years he took neither food nor drink, but only Holy Communion. "Brother Klaus," as he was popularly 10 ,lanuar~J, 1949 SANCTA ECCLESIA CATHOLICA known, was greatly venerated even beyond the Swiss border. People high and low flocked to his cell to seek his counsel and prayer. In 1481, when ~be deputies of the Swiss cantons were assembled at Stans and an open breach seemed inevitable, Brother Klaus was brought in and his farsighted patriotism saved the day and thus helped to lay the foundations of modern united Switzerland. He wa~ beatified in 1669 and venerated as the patron of Switzer-land. After the First World War, devotion to him greatly increased, as the people attributed the safety of their country to his protection. At the canonization, Plus XII pointed out his "providential actu-ality." Intimately mixed up with the concrete realities of his time. he remained deeply united with God and became a model of civic and domestic virtues. Only a return to that "synthesis of religion and life" can save our modern society. June 22, 1947.--Three great models for pri.ests: St. John de Britto, S.J. (1647-1693), the royal page who became a martyr in India, (beatified in 1852); St. Bernardine Realino, S.J. (1530- 1616), the lawyer and magistrate who at the age of 34 interrupted a promising career to become a religious and was for 50 long years the "apostle of the confessional" (beatified in 1895); St. Joseph Cafasso (1811-1860), a secular priest from Turin, the "Pearl of the Italian clergy," director of St. John Bosco and superior of the Seminary of Turin from 1848 (beatified in 1925). In his homily, the Pope set "the apostolic fire and the indomitable courage even unto death" of John de Britto as an example to all missionaries. From Realino and Cafasso he asked every priest to learn "a tireless alacrity, patience, kindness, and above all, constant application to prayer, gince all human labour is vain unless it be seconded by God." The following day, speaking to the numerous pilgrims, the Holy Father began by analyzing the "unity in variety" of the two new Jesuit Saints. They.,.were so different in their youth, the gay and intelligent student of" law and the pious and serious little page; different in their priestly life: the quiet page becomes the "imitator and emulator of St. Francis Xavier," leading a life of heroic adven-tures till his violent death; the ex-lawyer finds his India in his home country, in the town of l.ecce, where he spends his long life in the humble ministry of the confessional. Yet how alike the two were spiritually, for both express the same Ignatian ideal: Homines mundo crucifixos et quibus mundus ipse sit crucifixus: both these men broke all ties of earthly satisfactions, affections and 11 J. PUTZ Ret)ietu for Religlous ambitions, for the love of Christ crucified. ("John passed through the world as a ray through the shade of a dark forest.") In labor[bus: apostolic fire, heroic iabours; with John, "a tire-less movement of action without rest, until interrupted by martyr-dom"; with Bernardine, "'the immobility without impatience of the confessor and spiritual director, who sacrifices himself day after day, hour after hour, minute after minute." Their zeal knows no bounds, and in order to "multiply and extend their action beyond the limits of space and time" they train apostles among the laity (inspired in this by St. Ignatius and by the divine Master Himself) ; in this way John multiplies conversions by communicating his missionary spirit to his converts; Bernardine, through his sodalities, his groups of nobles and workers, penetrates into every corner of Lecce and makes his charity reach every misery spiritual and material. Maximam Dei gloriam semper intuentes: "the ardent desire to promote the glory of God was the illuminating flame, the fountain of the most intense energy in the life of both John and Bernardine; it made them brothers in indefatigable work for souls; it reveals to us the secret of their contempt for the world, of their heroic labours, of their indifference to all the hazards of the road." St. Joseph Cafasso was sent by Providence for "the supremely important and fruitful work of the formation and sanctification of the clergy." He himself was so imbued with the supernatural spirit of the Gospel "that it was no longer he who seemed to live, but Christ in him." "No one more than he has left his mark on the Piedmontese clergy of the 19th and 20th centuries; he has saved them from the dessicating and sterilizing climate of Jansenism and rigor-. ism . How many owe to his guidance their firmness in the "sentire cure Ecclesia," the holiness of their sacerdotal life, their fidelity to the many duties of their vocation . His influence con-tinues; for though the pastoral ministry must adapt itself to the ever-changing circumstances--thus v.g., the social duties which today rest on the shoulders of the priest are incomparably more grave and difficult than at the time of our Saint--yet the spirit, the soul of the sacerdotal life remains the same." "At all times the priest, according to the promise of the divine Master, has been made the butt of insults and persecutions, and in his heart he reckons this promise as a beatitude. But today he is so much more exposed to the crossfire of bitter criticisms not only from 12 ,lanuarg, 1949 SANCTA ECCLESIA CATHOLICA unscrupulous adversaries who throw at him the mud of vilification and calumny, but what is more painful, sometimes also from our own ranks. As the present conditions leave the victims of such defamations practically defenseless, it is more necessary for you, beloved priests, to avoid giving to the critics not only a motive but even the slightest pretext. To this end the highest means will be to model your conduct on that of Joseph Cafasso, by the absolute abne-gation of yourselves, free from all earthly propensities and inter-ests; by a spotless life joined to that fine tact and delicate under-standing of souls which was in so high a degree the characteristic of our new Saint." The Pope .concluded with the wish that the union between the priest and his people may grow deeper. St. Cafasso had the confi-dence of all, young and old, rich and poor. "May he obtain from God, for his country and for the whole Church, a people filled with confidence in the priest, and priests worthy of that confidence!" July] 6, 1947.--Two Saints who were closely united durifig their lifetime. St. Elisabeth Bichier des Ages (1773-1838)', beati-fied in 1934. "Favoured in every way with the most varied gifts of nature and grace," Elisabeth proved her fearless and generous charac-ter during the troubled years of the French Revolution. God then made her meet a holy priest, Andre Fournet (canonized in 1933), who directed her towards high perfection and with whom she founded the Congregation of the Daughters of the Cross known as the "Sisters of St. Andrew." After the death of Andre Fournet she found another Saint to direct her, Michael Garicoits, who has now been canonized on the same day as herself. St. Michael Garicoits (1797-1863), born of poor parents, began life as a domestic servant and worked his way through the schools that he might become a priest. As a you.ng vicar he distinguished him-self by his enlightened zeal and was sent to the seminary of B~thar-ram (a famous sanctuary of Our Lady in the south of France), first as professor and then as superior. Here he became the director of St. Elisabeth Bichier and her institute. Encouraged by her, he also founded a religious congregation, the Priests of the Sacred Heart of desus of B~tharram. He was beatified in 1923. dulg 20, 1947.--St. Louis-Marie Grignion de Montfort (1673- 1716), a Breton, beatified in 1888. He had a special love for the poor, and after his ordination, at Saint Sulpice in 1700, he spent a ¯ few years as chaplain in a hosPital. In 1704 he found his true voca- 13 J. PUTZ Reviel~ [or Religious tion: he took to the road as an "apostolic missionary," and during the next twelve years went about preaching in the towns and villages of western France to revive the love of God which had grown cold. He was a fiery orator, and his extraordinary success angered the Jansen-ists, who persecuted him from town to town. He founded two reli-gious congregations: th~ Daughters o[ Wisdom, who were to devote themselves to hospital work and the instruction of the poor (at pres-ent they number about 5,000) ; and the missionaries of the Compan,.j o[ Mary, also called "Montfortists" (the initials S.M.M. stand for Societatis Mariae a Mont[ort). He is best known by his True Devotion to Mar~ , which consists in total self-dedication to Mary and through her to Jesus. In spite of the reserve of some theologians, it has been adopted with great fruit by many fervent souls, among them the Legion of Mary and numerous priests. Here are the words of Plus XII concerning it: "His great secret for attracting souls and giving them to Jesus was the devotion to Mary . Indeed he could not find a more effective means for his time. To the joyless austerity, the gloomy fear, the depressing pride of Jansenism he opposed the filial love-- confident, ardent, active--of the devout servant of Mary towards her who is the refuge of sinners, the Mother of divine grace, our life. our sweetness, our hope . "True devotion--that of tradition, of the Church, and, we might say, of Christian and Catholic common sense-~essentiaIly strives for union with Jesus, under the guidance of Mary. The form and prac-tice of this devotion may vary according to time, place, and personal inclination . True and perfect devotion to the Blessed Virgin is not so bound up with these modalities that any one of them could claim a monopoly. "Hence We ardently desire that, beyond the various manifesta-tions of this piety, all of you draw from the treasure of our Saint's writings and examples that which is the core of his Marian devo.- tion: his firm conviction of the powerful intercession of Mary, his resolute will to imitate her virtues, the burning fire of his love for her and for Jesus." dul~t 27, 1947.--St. Catherine Laboure (1806-1876) ; apeasant girl, the ninth of eleven children; at ten she lost her mother and spent her youth at home performing the duties of housekeeper. Meanwhile. having heard a call to the religious life, she applied herself to the practice of mortification arid of an intense interior life. In 1830 she 14 danuar~/, 1949 SANCTA ECCLESIA CATHOLICA was allowed to join the Daughters of Charit~g of St. Vincent de Paul in the rue du ]dac at Paris. That same year, while still a novice, she was favoured with heavenly visions and received the mission to pro-mote the devotion to Mary, Mediatrix and Queen of the Universe, by having a medal struck and a statue made according to what she had seen in the vision. She .confided in her confessor, M. Aladel, who after careful investigations received permission from the Arch-bishop of Paris to have the medal struck. The medal, issued in 1832, soon spread over the whole world and came to be known as the "miraculous medal." All the time Catherine's identity remained secret, hidden even from the ecclesiastical authorities. After her novitiate she spent her remaining 46 years in the hospice d'Enghien in Paris. There she lived an unobtrusive life, working in the kitchen, in charge of the linen room or of the poultry, or looking after the aged who were supported in the hospice. All considered her as j.ust a simple, pious Daughter of Charity, a lover of poverty and of obedience. No one in the world or in the community suspected that this obscure nun was "the Sister who had seen the Virgin" and of whom everyon~ was speaking. She kept heroic silence. But one part of Our Lady's wish, that relating to the statue, was not yet fulfilled; that is why, on her deathbed, she revealed her secret to her superior. Her funeral was the occasion of an outburst of popular veneration. A child of twelve, crippled from birth, was cured at her grave. She was beatified in 1933 by Plus XI who declared that he knew "no more shining example of the hidden life." Her long life of self-effacement is summed up by Plus XII in the words of the Imitation of Christ: "'ama nescfrf.'" November 9, 1947.~Blessed Jeanne Delanoue (1666-1736) was the child of a French shopkeeper. She devoted herself to the tare of the poor, the aged, the sick, and the suffering, and eventually founded for this work the Sisters of St. Anne of Providence. In his panegyric the Holy Father spoke of the eminent dignity of the poor as illustrated in the life of B1. Jeanne. The voice of the poor is the voice of Christ; the body of the poor is the body of Christ; the life of the poor is the life of Christ. A Schoolmaster Beatfged On April 4, 1948, Brother Benildus, a member of the Congrega-tion of St. de la Salle, was solemnly beatified by Pope Plus XII. Born in Auvergne in 1805, he joined the Brothers of the Christian 15 d. PUTZ Review [or Religious Schools at sixteen. After ~eaching in various elementary schools, in 1841 be was sent with two colleagues to opena primary school at Saugues, a little market town, where he remained till his death on August 13, 1862. His beatification has a special significance for school teachers, for Brother Benildus is probably the first school master to be raised to the altars without any other claim to such honors than the exercise of his profession according to the rules of his institute. Other teachers have been canonized who were martyrs or miracle workers or ecstatic contemplatives or founders of great institutes; but Brother Benildus was nothing but a plain school master, whose whole uneventful life was spent in the classroom. The Holy Father stressed this point in his panegyric on April 5tb. He described Brother Benildus as a model no less imitable than admirable. His secret was perfect fidelity to dut~z--his rules and the daily grind of a schoolmaster. In this he practiced the heroic virtues which the Church requires for canonization. The Pope spoke of the "slow martyrdom" of teachers, which he compared to that of St. Cassian. Speaking of the new beatus, the Pope said: "He loved his children. Yet what a heavy cross they put on his shoulders! The martyrology mentions the execution of a school-master [St. Cassian] whose pupils became his executioners and made him suffer the more as their feeble stabs prolonged his torture. This is an isolated fact, but how many teachers for years, for the whole of a long religious life, have to bear a kind of slow martyrdom from the children who are u;aaware of the suffering they inflict. 'If we did not have the faith,' Brother Benildus once said, 'our profession would be painful indeed; the children are difficult. But with the faikh how everything changes!' " His constant fidelity, the Pope added, to all the detaiIs of his duty, his radiant charity, his serenity in difficulties could .flow only fr6m a deep and vigorous interior life and habitual union with God. In one of his panegyrics of the new saints, the Pope remarked: "More than once We have made you admire, in the variety of their physiognomies, the richness of the divine palette, of that raultiforrnis gratia (~1 Pet. 4:10) which, as it were, projects on the forehead of each saint, like the prism on the screen, one of the vari-ously coloured reflections of the one and infinite Uncreated Light; so that their conjunction gives Us an image--very faint, no doubt, yet marvellously beautiful-~of her who is called par excellence 16 January, 1949 SANCTA ECCLESIA CATHOLICA 'mirror of justice,' because she reflects the splendour of her Son who Himself is the candor lucis aeternae et speculum sine macula." (July 7, 1947.) The Saints are so different, yet fundamentally alike--like varia-tions on the same theme. The common theme of all holiness is love of God, total love which implies total self-sacrifice, utter selflessness. The saints were in love with God: they lived in deep union with Him. Yet this union, far from isolating them from the rest of man-kind, filled them with a universal love and urged them on to heroic self-devotion in the service of men. They. were absolutely humble, because they saw the truth: and being bumble, they had absolute trust in God; this is the secret of their amazing daring in undertaking great things, of their invincible courage and tenacity in carrying them out in the face of apparently insuperable obstacles: "Ego tecum ero." Every Saint, to be canonized, must have given clear signs of heroic virtue. But what strikes one in the lives of many saints is that God seems to take delight in testing their heroism by accumulating on them, as .on Job of old, every kind of affliction. In their most unselfish enterprises they meet with ingratitude, opposition, and failures such as would crush an ordinary man; to these are often added very trying diseases and bodily infirmities; and within their souls, instead of finding divine light and consolation, they pass through an agony of darkness, doubt, temptations, and disgust. Among the new saints, this is illustrated most strikingly in the life of, Blessed.Marie-Th6r~se de Soubiran. The Holy Father, in his panegyric of this heroic woman, indicated a twofold purpose of such trials which often leave our natural reason completely bewildered. The first is that the saints by this bitter experience learn "the secret of total detachment; which liberates them from all apprehension and diffidence of the heart, from all pride of spirit, and which shows them the nothingness and instability of all created things, mere playthinga in the hands of the Creator." The second meaning of those crushing afflictions, this "annihilation," is found in the words of St. John (12:24): "Unless the grain of wheat fall into the ground and die. itself remaineth alone;' but if it die, it bringeth forth much fruit." That is why God tries His saints "as in a furnace," while giving them a supernatural strength which enables them to walk on heroically in spite of the darkness that fills their souls. [EDITORS' NOTE: The foregoing article is reprinted with permission from The Clergy Moothly, a magazine publishM in India.] 17 Vocal:ions CosE Money Peter M. Miller, S.C.J. RING the bells and shout the "Alleluias." Modern technique is being applied to religious vocations. Religious societies and congregations of both men and women are discovering that the gamble of advertising vocational wares to adventurous boys and girls can be a tremendous success. The increasing problem created by the shrinking personnel of too many religious groups is finding an adequate answer through the medium of modern advertising. This statement: "Each of my candidates for the Brotherhood is costing me $1,000," may leave a bad taste in the mouths of certain religious who affirm their greater concern for souls and a mediocre interest in "filthy lucre." Yet the vocational director who uttered the above statement discovers that be is leading noble young men to the service of Christ and is pleased that the monastery labor will be accomplished without spending thousands of dollars annually for outside labor. "Within six months," he asserts, "each of those Brothers will pay, penny for penny, the initial cost of advertising expended on them." And only the Angel of God will be able to balance the merits of their good works in the GoIden Book. Once I heard a missionary, weighing his pennies, decide to enter hospital work rather than the educational field in his mission, because statistics proved to him that the expended dollar has more value' for the lasting good of souls in that particular locality when it is used to relieve the wants of the sick and distressed. It is a pleasure then to hear of a successful method of spending dollars to relieve the vocational l~roblem confronting so many com-munities. Too long have we been idly waiting for these vocations. St. Augustine remarked that we must pray as if all depended on God (and thanks be to God, many prayers have been offered for voca-tions), but be also insisted that we must work AS IF ALL DEPENDED ON US. Centuries ago the abbot of the monastery was approached by the youth who begged for admission to the order. There are still too many who believe this is the sole method to be used in acquiring vocations. Sometimes these same persons unjustly condemn zealous vocational directors who are going out "into the highways and by- 18 VOCATIONS COST MONEY ways" as Christ did in the first century of the Church when he uttered His soul-stirring: "Follow Me!" Nor are we the only ones engaged in the vocational advertising field. The Army is lavishing thousands of advertising dollars to staff its diminishing post-war personnel. Theirs is. a high-powered technique of radio and slick, magazines, well beyond the reach of our efforts. (Or is it?) Professions, trades, and crafts are advertising the decided advantages of their mode of life to attract the youth. Should we hesitate then to adopt an organized advertising campaign that will relieve our present needs and be a glory to God for all of eternity~ ¯ Four years ago a certain priest of the Middle West was surprised to learn ,of an ordered campaign of advertising to secure vocations. One year later he had entered the field and discovered the happy taste of success. The cost was a pamphlet. A Sister was sold on the proposition, and the only advertising for which she was able to secure permission was a "blurb." Her Mother Superior was highly pleased with the results obtained. I have observed a small religious congregation increase both quality and quantity in their preparatory seminary through an organized advertising plan developed in their own experience. Eight years ago thirty students attended this seminary; this year the enrollment is 135 carefully chosen candidates. I was bi'tterly disappointed three years ago to learn of two girls who thought they would lik~ to be Sisters, but changed their minds when they could not learn enough about the congregation they wished to join. There is a great appeal in religious life, and adver-tising is a marvelous approach to.the boy or girl. It should be the concern of every order, society, and congregation to integrate such a vocational campaign to their program of winning the world for Christ. The answer of complacent satisfaction [n present personnel ~'/ supply is no answer to the tremendous world-wide demands for reli-gious vocations. The challenge of our era is the white harvest of souls. Eight out of every nine persons over the face of the earth stand in dire need of the true message of Catholicism. In our own country there are sixty million pagans, and another fifty-five million who sit in the darkness of error waiting, perhaps unknowingly, for the Light of Truth. Consider, is it worthwhile to sponsor a program whereby America will quickly have the 10,000 priests necessary? How shall we answer the "Call for 40,000" in South America? Should we 19 PETER M. MILLER Reoiew for Religious concern ourselves with the remaining countries of the world? And where shall we find the three or four Sisters that must complement the work of~every priest. Where to get the thousands of religious Brothers needed for building and maintaining? Whatever your answer may be, of this I am sure--modern adver-tising will be recognized as a powerful arm in securing the necessary vocations. But bow, you may ask, can such a campaign be organ-ized ? Fortunately there is a medium of advertising to suit every purse. While no advertiser will tell you that the element, of gamble can be totally eliminated, yet there are certain approved methods which can safely be said to guarantee results. You will admit that the product you are attempting to "sell," a religious vocation, is 100 per cent perfect. Actually only the ones whom Christ selects will be those who finally accept your message. The campaign is a combination of grace and human labor. Now where is the field for your advertising? Carefully consider the aims of your community, and even more carefully aim or direct your cam-paign. Your "sales talk" must be weighed in the balance to garner all possible vocations in your harvest. Netvspap~r Adoertisements In newspapers and magazines, which you have read, undoubtedly you have seen the vocational message of religious groups. Perhaps for years you have observed a particular advertisement in a certain magazine. That should be your first sign of encouragement. If the "ad" had failed to produce.the desired results, the advertiser would have withdrawn his message. Study the advertisement carefully. Adapt it to your message, or perhaps you can better your display. Right here I might say that we should not hesitate to call upon the technical advice of advertising experts. Certainly it is sound business to pay an experienced man for setting up your advertisement copy. You can capitalize on his knowledge of techniques. It is important to consider the type of magazine and newspaper in order that you may discover which readers your advertisement will reach. Perhaps (and I have met this isolated instance), for a reli-gious group of Sisters of one national extraction, the best organ would be a newspaper of the same national language which has a good Catholic circulation, although it might not be a Catholic news-paper. 2O danuarg, 1949 VOCATIONS COST MONEY Blurbs The blurb is a folder of i~our to six pages. It contains the salient features of your aims and vocation ambitions. Again, working under the capable direction of a display artist, you employ photographs and color, together with a good combination of display type styles, to produce a striking folder. It should be the purpose of this blurb to attract .vocationally minded youth to a contact with your com-munity. Usually different blurbs are enclosed in the letters which you send to a person who has answered your newspaper advertise-ment. This blurb could be given to all the eighth grade girls as an attractive leader for a vocational discussion. A boy of adventurous nature still responds to a color photograph of a missionary leaning against his motorcycle. Personal Contact Here is the most important step in the vocational field work. The one interested in following Christ must see a flesh-and-blood example of his or her ideal. This is concretely established in the vocational director. He (or it may be Sister . ) is your walking advertise-ment. Usually the entire vocation campaign is in his hands. Actually he is a traveling salesman "selling" a product of highest dignity. He knows better than anyone else that it is his important task to discover the vocations which God has destined for his community. The choice of vocational director is highly important. Above all, he (or she) must be an exemplary religious. He must be possessed of that electrical personality impulse which establishes friendly trust and confidefi'ce in the first few minutes of meeting. He must know thoroughly what a vocation is, and what a vocation to his com-munity is. He must be quick and accurate to analyze characters and perceive the elements of vocation or their deficiency in an individual. He must know why youth wants to partake in the great adventure. The vocational director must possess prudence and suavity to over-come the obstacles which many times stand in the path of progress to the vocational goal. His first contact with the boy might be in reply to a newspaper or magazine advertisement. He might have met the youth while showing vocational movies or slides to an eighth grade class. What-ever may have been the initial contact, the next and all-important step is to meet the individual in his home surroundings. The family background, the training field for the youth, is still an essential ele- 21 PETER M. MILLER Review for Religious ment to be considered when judg!ng the lasting qualities of a possible vocation. In the personal interview the vocation is taken from a general class and the candidate becomes an important individual whose great interest is conquering the world for Christ. Here the vocational ideals of the youth and the aims of the community are displayed for mutual consideration. This is the first visit at his home, and there may be two or three more before the candidate finds himself admitted into the seminary or convent school. Perhaps the voca-tional director will observe that the youth does not have the elements of vocation for his communit~ and then he does not hesitate to inform the boy or girl accordingly. Here let me stress the importance of instructing the youth in the necessity of prayer for his vocation during this time. Community Magazine or Newspaper Fortun~itely many religious congregations have a magazine. It is highly advantageous that the vocational director use this arm for his work. It should be his concern that timely vocational articles appear in the magazine. A convent school or seminary could initiate a monthly newspaper to be used in the same manner. Using either one or both of these methods of contact, the reli-gious community has a monthly pipeline of appropriate information flowing into the home of the possible candidate. It clears doubts, establishes a firmer desire through added knowledge, and gives the aspirant confidence in his new life by means of the truths be meets monthly. Correspondence The vocational director must be punctual in replying to ~11 let-ters and queries from the candidates. In more than one instance the students in the seminary were supplied with addressees interested in their mutual vocation. By this method the personal contact was stimulated to greater advantage. The candidate then feels that he is no stranger since for some time he continues in friendly correspon-dence. Pamphlets This is perhaps the most popular form of advertising copy in the vocational campaign. Again photographs, color, type styles, and fine paper are combined in attractive display to give the prospect a good view of his future life in a 24-, 32-, or 48-page booklet. This pamphlet may be concerned with a picture study of the different 22 ,]anuaGt, 1949 VOCATIONS COST MONEY stages of growth in his vocation. Or it may present to the youth the future fields of endeavor. Chiefly, these pamphlets are of an informative nature. However I have seen clever pamphlets that employed fictional characters of the ideal type to portray the vocational goal and attract youth. Some communities use a life of the founder of the religious group. And then again you may wish to imitate those who have a continuity of two, three, or four pamphlets in their vocational series. Whatever may be your plan, be certain that the presentation is a perfect approach, which is to say that it must employ the modern techniques of vivid writing and attractive advertising display. If, in true humility, you must admit that no person in your community could 'turn out an attractive copy, then it need only be necessary for you to gather the facts and present them to "a good writer skilled in modern techniques. He usually has a precise knowl-edge of the elements to be brought to the attention of the reader. More invaluable to you, he knows what technical processes can best illustrate the idea you wish to convey. It pays to seek perfection in the very beginning. What merely satisfies you, may not be suffi-ciently impelling to attract the candidate. Movies and Slides Every educator today knows the emphasis, that is attached to visual aids. Advertisers pay huge sums to have likely customers see their product in the glamor of a movie. Certain religious communi-ties have employed technicians to prepare a movie of their vocational attractions. Indeed some of these are in color and forcefully present their subject. Other groups have discovered' that they can establish better con-tacts with colored slides flashed upon the silver screen. Their advan-tage, they claim, is to modify the description to the reaction of the group. This is certainly evident when the slides are carried into the home. As a matter of economy it might be mentioned that the slides can be replaced conveniently with better shots and thus accomodate the rapid growth that characterizes some communities. Planning Your Campaign The above examples were not listed as separate advertising methods. All of them could be co-ordinated in one grand camPaign. Each is designed fo provoke the interest of the candidate. Of course, the alert vocational, director will discover that he can broaden and complement his advertising by using other mediums. He will have 23 PETER M. MILLER occasional outings, picnics, Christmas parties, and so forth, where the candidates may meet and join in social gatherings and fun with seminarians already forging ahead in their chosen vocation. This is a great advantage. Those who wish to present their message to the youth of today will choose some or all of the above methods. It is important that a wide selection be made, and then you must drive home one grand theme in all your mediums of advertising. At the risk of boring repetition let me state again that you can profit by sounding out good technical advice in founding your program. Then prepare to open your market: Vocations Cost Mone~l Your vocational budget should be a matter of deep concern to your community. If you consider only the expenditures, then the advertising campaign has the appearance of a costly move. How-ever, the budget is to be gauged by the results. Advertise, and dis-cover from your own experience why cigarette manufacturers are quite plea~ed to spend millions of dollars to attract their huge mar-kets. You can issue an attractive blurb for a small amount. Pam-phlets are not too costly either. It might be wise to caution the beginner. Limit your initial quantity of literature until you are convinced that your message is appealing and forceful. Then keep the printing presses busy With your project. Do not hesitate to print a message for even those of the seventh grade. Plant the seed early[ Guarantee a rich harvest by telling your community of your vocation work. Beg their prayers and sac-rifices to bring the project to a grace-filled conclusion. Then the Mystical Body of Christ will grow as the religious members lead other thousands into the Church. How much should you spend for your campaign? Tell me, what price did Christ pay for souls? OUR CONTRIBUTORS ' PETER M. MILLER has been active in the vocation field for some years and is now on the faculty of the Divine Heart Seminary, the seminary of the Congregation of the Priests of the Sacred Heart, at Donaldson, Indiana. JOSEPH F. GALLEN is professor of canon law at Woodstock College, Woodstock, Maryland. J. PUTZ is editor of The Clergy Monthly and a member of the faculty of St. Mary's Theo-' logical College, Kurseong, D. H. Ry., India. CLARENCE MCAULIFFE is a profes-sor of sacramental theology at St. Mary's College, St. Marys, Kansas. 24 I apt:ism--A Deat:h and Resurrect:ion Clarence McAuliffe, S.J. ~i MONG all the supernatural gifts showered upon each of us, the first and most fundamental is ordinarily the sacrament of baptism. Since most of us were baptized as infants, we can-not even recall the actual conferring of this gift. We know it from the testimony of our parents or guardians, or of the parish records. But we are certain that there was a day, not long after our birth, when we were borne in our mother's arms to the parish church. Once there we were transferred to the arms of our godfather or godmother. Certain rites were performed over us in the vestibule or rear of the church. We were then carried to the baptismal fo'nt or the Com-munion rail. The essential rite was accomplished when the priest poured water on our head and declared: "I baptize thee in the name of the Father and of "the Son and of the Holy Ghost." We squirmed when the cool water touched our sensitive skin. Outwardly we were unchanged by this sacred rite, but inwardly a profound change was enacted. We were put to death with Christ by dying to the devil and our natural selves, and at the same time we rose gloriously from death like Christ because our souls were spiritually renovated. Yes, it was a simple ceremony, a perfunctory washing of the head and the simultaneous pronouncement of a few words, but it was a ceremony that had th~ S'on of God for its originator, and laden with His merits, it was like an irresistible plea mounting to heaven from the. cross on Calvary. It was not a mere ablution. It was an ablu-tion performed by the dying Christ, the principal Minister of every sacrament. That is why the heart of God was touched when He witnessed our baptism. That is why He took in His hand this simple ceremony and used it as an instrument to work so many wonders in our souls. In the purely natural order, our souls before baptis.m were intact. They possessed the same faculties that Adam had before his fall, and these faculties were intrinsically unimpaired. But no descendant of Adam was ever born in a merely natural state. Humanity down to doomsday was elevated to a supernatural destiny at the very instant 25 CLARENCE MCAULI FFE Review [or Religious that Adam himself was gifted with it. That is why Adam, when be lost the means to attain this destiny, lost them not for himself alone but for all his de]cendants. Hence we say that every human being is born in original sin. Each of us at birth was confronted with a supernatural goal. But each of us, too, was born without the supernatural means to arrive at this goal because these means, our expected and lawful inheritance, had been squandered by our common father, Adam. Our souls, as a result, were at birth supernaturally paralyzed. They could not function towards the attainment of their sublime destiny until the paralysis was removed. It was baptism that cured this paralysis. It took away original sin. However, the expression "took away," though sanctioned by usage, might be misleading. It might incline us to picture original sin as a kind of black spot dis-figuring the soul. We would then imagine baptism as the divine cleanser that effaced this black spot. Such a picture would be incor-rect. In the pilrely natural sphere, our souls were unblemished, unmarred, whole, equipped with all the healthy faculties they deserved. But something was missing, something that should have been there, had Adam executed God's original plan. That some-thing was a golden light of exquisite beauty, a veritable supernatural organism which should have been superadded to arid commingled with our natural faculties. Baptism was the flame that rekindled that golden light and restored that supernatural organism. This is what we mean when we say that baptism '~takes away" original sin. Moreover, this restoratidn of supernatural gifts through baptism is not the restoratibn of mere passive qualities, however excellent these might be. It is a renewal of life, of supernatural life, a true regerleratior~. St. Paul is speaking of baptism when he tells Titus: "He saved us by the laver of regeneration, and renovation of the Holy Spirit" (Titus 3:5). By natural generation a peFson receives body and soul. He possesses a definite nature endowed with both faculties and instincts. He begins to live naturally. Similarly, by the supernatural generation of baptism a person shares iri the divine nature by the gift of sanctifying grace, and this nature also is accom-panied with its supernatural faculties and instincts. The person begins to live supernaturally. This supernatural generation is called a regeneration, a generating again or anew, because man must first be generated naturally before he can be generated supernaturally by baptism. Another reason Why the word "regeneration" is used, pro- 26 BAPTISM--A DEATH AND RESURRECTION ceeds from the fact that, if Adam had not sinned, we would have been endowed with supernatural life by mere natural generation. No baptism would have been necessary. Since, however, Adam lost this supernatural life by his sin, we are supernaturally dead at the moment of our natural conception and so must be generated again supernaturally through baptism. The very instant we were baptized, therefore, this supernatural nature with its accompanying faculties and instincts was restored to us. We were clothed with the kingly robe of sanctifying grace and thus became God's adopted sons, able to perform acts of supernatural merit and destined to the beatific vision as our inheritance. More'over, along with this grace God infused into our souls certain faculties called the theological virtues of faith, hope, and charity. Once we reached the age of reason, these, virtues enabled us to elicit super-natural acts corresponding to them. It is probable that by reason of our baptism God also instilled within us additional faculties, the four cardinal, virtues of prudence, justice, temperance, and fortitude. Finally, through the agency of baptism God conferred upon us seven supernatural instincts which we call the gifts of the Holy Ghost. They are called wisdom, understanding, knowledge, counsel, piety, fortitude, and fear of the Lord. Given all this we became super-naturally alive, equipped with an organism by which we could oper-ate in a sphere far beyond our natural powers. It is important to realize also that all these baptismal gifts are realities. Nor are they merely moral realities like the loye of a mother for her child. Neither are they simply juridical realities like the right of a human being to continue in life. They are, as a matter of fact, pbgsical realities. This means that they actually modify the soul. They are qualities that add to its beauty. True enough, they are not material, but spiritual qualities. But they have an entity of their own which is as physically real as the color of a block of granite or the light that emanates from a star. They are as physically real as a label on a box. They are so physically real that if they were material things, we could touch them with our hand or see them with our eyes. And yet they do not add anything substantial to our nature. They are accidental qualities inhering in our one substantial soul. This fact, however, should not derogate from either their intrinsic or their operational value. Even in this world the addition of a natural accidental quality can Work wonders in an object. Consider 27 CLARENCE MCAULIFFE Reoieu~ for Religious the electric bulb as it rests on the counter of a hardware store. It is substantially intact, a drab object to behold. But buy it, take it home, insert it in an electric socket and turn on the power. At once it is transformed into a thing of beauty and casts its light on all objects within its range. Yet it differs only accidentally from its condition in the hardware store. Consider also the example of water. If it is cold, it has certain accidental properties. When boiled, many of these accidental properties change. It still remains water, but now it can boil eggs or concoct a stew. It has new powers vastly superior to those of cold water, and yet it is but accidentally changed. Similarly, the baptized soul is altered only accidentally by. its reception of supernatural life, but it now is vested with powers far beyond those which it had before baptism. Indeed, it is now elevated to a supernatural plane so that it can place supernatural acts that completely transcend its natural capacities. When a Roman candle explodes in the night air on the Fourth of July it sends forth many fireballs of various hues, all of them pleasing to behold. So does baptism produce a brilliant array of supernatural gifts in the soul. But these unlike the fireballs stay within the soul, not outside it. Moreover, they do not vanish in an instant as do the fireballs, but they remain permanently unless driven out by sinful acts of the baptized person. Nor are they disparate 'elements like the fireballs, but they are intimately connected with one another. Finall~r, they are not endowed with mere chemical energy as are the fireballs, but they are forms of life. Each of them is like an eye or ear; and, when united together in an accidental union with the soul, they form a complete supernatural organism. Moreover, another physical effect, which, however, is not a form of life, is painted on the soul by baptism. It is called the sacramental character. It, too, is an accidental quality, but it is just as physical as the other gifts received. It truly modifies the soul, changes its appearance. It adds a tint to it, and this tint can never be effaced either in this life or the next. It is a sign to God and the angels and the beatified that the baptized person is consecrated to God. It is an indelible mark proclaiming to them that the baptized person belongs to the army of Christ. It is upon this ontological character that the various rights and duties flowing from baptism are based. It may be worth our while to recall now the nature of these rights and duties. First of all, the character is a sign that the baptized person has an obligation to remain always in the state of grace. This is his prime 28 danuar~t, 1949 BAPTISM--A DEATH AND RESURRECTION duty. If he loses his supernatural life by mortal sin, the character is forever declaring that he is in a state of violence, of infidelity, that he is obligated to take effective measures to restore by repentance the supernatural organism of grace, the virtues, and gifts of the Holy Ghost. If a soldier deserts the army, his uniform still notifies the world that he belongs in its ranks. In the same way, the character of baptism always marks a man as an adopted child of God even though he may have rejected this adoption by mortal sin. Moreover, the character as we have remarked, is ineffaceable. The faithless soldier can take off his uniform, burn it or sell it so that no physical sign remains to indicate that he should be in the army. But the character cannot be rejected. It is always etched on the soul, and its possessor is forever marked as one who should be Christ's friend even though be has sinned grievously. In short, baptism means a change in our allegiance. Before bap-tism we were children of darkness, not of light; we were enthralled by a powerful concupiscence whose thrusts would become more har-rowing in later life. We were, in a true sense, slaves of the devil. But we changed banners when baptism sealed us with its sacred character. We were baptized "in the name of the Father and of the Son and of the Holy Ghost." We were, therefore, consecrated to the Blessed Trinity. Through the agency of our godparents we promised sol-emnly to fulfill the obligations consequent upon the reception of bap-tism. We would observe the ten commandments ~nd the six precepts of the Church, and we would do so permanently. By their miracu-lous passage through the Red Sea, the Hebrews escaped from their Egyptian enemies and passed into God's domain, the promised land. In the same way, by baptism we renounce the devil's dominion and come under God's sway. In the last chapter of St. Matthew's gospel (Mt. 28: 19, 20) when our Lord solemnly promulgates the necessity of baptism, He inculcates the obligation to serve God that it entails: "teaching them [the baptized] to observe all things whatsoever I have commanded you." And St. Paul means the same thing when he declares: "All of you who are baptized, have put on Christ" (Gal. 3:27). In the fourth century St. John Chrysostom makes the same point when he says: "Trees that are well planted, if they make no return of fruit for the labor spent about them, are delivered up to the fire; the same in some sort may be said of those who are baptized, if they bring forth no fruit." This death to Satan and to sin, which was enjoined upon us by 29 CLARENCE MCAULIFFE Review for Religious our baptism, is symbolized by the very rite of baptism, especially. when it i~ performed by immersion or complete submerging into a body of water, the ordinary m.aj~ler of baptizing during many cen-turies of the Church's existen~e.¥ The catechumen goes down into the water soiled with original sin, a slave to concupiscence, subservient to Satan. He emerges cleansed from original sin, fortified against concupiscence, consecrated irrevocably to the Blessed Trinity. This total immersion in the water pictures vividly the death and resurrec-tion of Chris[. That is why St. Paul says that "we are buried together with Christ by baptism unto death, that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life" (Rom. 6:4). Christ died for sin; He was buried because of our sins. But when He rose, gloriously changed in body. He had endowed us with the means to overcome sin, to live as God's friends, dust as our Lord's body by its resurrection began its glori-fied life tha~. would never end, so the baptized when he emerges from his burial in the baptismal water, is obligated perpetually to live a new kind of life, a life subject to God and loyal.to His commands. The abiding sign of this allegiance is the sacramental character. But to lead this new life of loyalty to God we need supernatural helps, especially actual graces, by which we can practise virtue and counter temptations. Though we obtain these graces in various ways as we go on through life, we are assured, b/y our baptism alone of a constant flow of them to give us strength.'VAll theologians admit this fact, though they differ in their explanations of how these graces are conferred by baptism. It is a safe opinion to hold that the right to these graces is rooted in the baptismal character. This objective mark is always on the soul and is always telling God: "This person has been consecrated to You. He needs Your help. You have given him a right to receive Your intellectual lights and to feel the lift of Your omnipotent hand. By his baptismal character he is marked as Your ally and friend, but he cannot remain so unless You help him." Thus God by reason of our baptismal character does help us, not for one day or for one year, but during our entire lives. Even in old age, the baptized person still receives from his infant baptism actual graces to resist temptation and to live a good Catholic life. The waters of these graces may be dammed partially by neglect, by worldliness, by sin itself, but they overflow even such formidable barriers. The torrent of graces to which we are entitled just by the fact of our bap-tism will never be completely dry. They come to enrich our youth; 3O danuar~t, 1949 BAPTISM--A DEATH AND RESURRECTION they come to fortify and strengthen us in middle age; they come to embellish and sanctify our old age. God never forgets our baptism. He always sees the character He has impressed. Hence He helps us so that our dedication to Him made at baptism will never become a faithless one. Again, baptism signifies not only that its recipient is consecrated to God and should preserve permanently his supernatural life, but also that he is a member of God's visible kingdom on earth, the Catholic Church. Once baptism is validly received, no matter by whom, that person automatically is a subject in Christ's Church. Some, of course, such as validly baptize, d Protest~ints who are in good faith, are not aware of this fact, but their unawareness does not change the reality. Baptism means membership in the one true Church. "For in one Spirit were we all baptized into one body," declares St. Paul (I Cot. 12:12). The character is the irremovable sign of this membership. When a Sister receives that particular habit which comes with her profession, this habit tells the world that she is obliged to follow the internal spirit of her institute, but it also marks her as a member of a visible religious order or congregation. She belongs to this definite sisterhood and not to any other, and the fact is externally recognizable from the kind of religious garb she wears. "Once a Catholic, always a Catholic" is an axiom whose truth rests on the fact that the character spontaneously issuing from baptism remains imbedded in the soul and postulates perpetual allegiance to the Catholic Church. It follows, therefore, that the baptismal character is the founda-tion for those duties and rights that flow from incorporation into the Catholic body. Among these duties we might mention that of obedience to ecclesiastical superiors, especially to the Holy Father and the bishops; the duty to reverence sacred persons, places, edifices, rites, and other things stamped'with the approval of the Church; the'duty to accept the revealed teaching which she proposes; the duty to con. form to her legislation as embodied .in the code of Canon Law; the duty to participate in at least some of the religious rites which she sanctions. All these duties have as their objective foundation the sacrament~i1 character carved on the soul by baptism. The Church also grants many privileges to her actual members, that is, to the baptized who are not "separated from the unity of the Body." Such members may receive the other sacraments; they may participate intimately in the sublime action, of the Mass by interiorly 31 CLARENCE MCAULIFFE Reoiew [or Religious uniting their offering to the external offering made by the priest alone; they may share in many kinds of indulgences to remove their temporal punishment and to shorten the stay in purgatory of others, especially their loved ones; they are entitled to the help and guidance of their pastors, whether in the confessional or outside it. They have a right to enter a Catholic church at any time; to have their spiritual lives stimulated by sermons, retreats, and the use of sacramental~; to receive benefits from every Mass celebrated in the world every day; to obtain special blessings from the many "Masses for the people" which every pastor must celebrate each year; to be honored with a Catholic funeral service and burial in consecrated ground. In a word, those many upliftings of soul' which come to every loyal Catholic, those consolations that give strength to bear the sorrows of life, that illumination of mind which comes from authoritative teaching and from Catholic books or newspapers or periodicals and from spiritual exhortations, that firmness of will which perseveres in doing good and avoiding evil--all this comes directly or indirectly from membership in the Church and is founded on the ontological character bestowed by baptism. To sum up, therefore, we may say that baptism effects marvels in the physical, the moral, and the juridical orders. In the physical order it regenerates a man by endowing him with a supernatural organism consisting of sanctifying grace, the infused theological and moral virtues, and the seven gifts of the Holy Ghost. In the moral order, it transfers his allegiance from Satan to the Blessed Trinity, removes all actual sins, both mortal and venial, as well as all temporal punishment due to these sins (if baptism is received by an adult), confers a life-long series of actual graces enabling him to cope with his unruly passions, and, finally, inscribes him as a member of the Catholic Church. In the juridical order, it grants him those rights that emanate from affiliation with that Church, but it also imposes on him a set of obligations to which he is bound to conform. " It is a striking fact that these effects are symbolized in a general way by the various ceremonies of baptism. The essential rite, of course, and the only rite instituted by our Lord Himself and neces-sary for the validity of the sacrament, is the washing (of the head) with water and the pronouncing of the proper words. Water is a cooling and refreshing substance. Hence at baptism it naturally sym-bolizes the mitigation of passion that results from the sacrament. Moreover, water is a universal cleanser. As such it is admirably 32 danuar[I, 1949 BAPTISM-~A DEATH AND RESURRECTION suited to represent the removal of sin and temporal punishment from the soul. Again, flowing water is vested with power. It produces a thriving vegetationalong its course. Hence the flowing water of baptism readily illustrates the spiritual regeneration effected in the soul. Especially is this true when the meaning of the flowing water is determined by words that signify a consecration to the Blessed Trin-ity. Again, every society has some form of initiation. Baptism is God's own way of initiating a person into the Catholic ChurScho. much for the symbolism of the essential, divinely instituted rite. But the Church herself has added other ceremonies that likewise typify the results of baptism. Before the infant is permitted to enter the nave of the church, the priest breathes lightly three times upon its face to suggest that the Holy Ghost is about to come upon it to effect its supernatural regeneration. After this, the priest makes the sign of the cross on the baby's forehead and breast to signify tha~ after baptism the baby will be a follower of Christ, not a follower of Satan. St. Augustine makes mention of t-his rite when he says: "You are to be signed this day on your forehead with the sign of the cross, that hereafter the devil may be afraid to touch you, as being marked with this saving sign." Next a morsel of salt is placed on the infant's tongue to signify that after baptism. God will expect and help.this child to preserve and season its mind and heart so that it will never be corrupted by serious sin. On two separate occasions the priest lays his hand on the baby's head to denote that henceforth the child will be consecrated to God. After proceeding to the baptismal font or the Communion rail, the priest touches the lips and ears of the baby with saliva. As far back as the fourth century, St. Ambrose teaches the meaning of this ceremony: "Therefore the priest toucheth thy ears that they may be opened to hear the commands of God: and thy nostrils that thou receivest the good odor of faith and devotion." This rite recalls how our Lord opened the eyes of a blind man with spittle (3ohn 9:6) and put His finger into the ears of a deaf man saying "Ephphatha, i.e., be thou opened" (Mark 7:33). After renouncing Satan three times through the agency of its sponsor, the infant is anointed on the breast and between the shoulders with the oil of catechumens. Oil naturally symbolizes strength. It is used to eliminate aches and pains and to render muscles supple. Hence the anointing on the breast represents the courage to be expected from the infant in its .fight for God. The anointing between the shoulders indicates the strength 33 CLARENCE MCAULIFFE imparted to the baptized to bear manfully the crosses of life. After the essential rite of baptism has been performed, the priest anoints the child with chrism on the top of the head. Just as in the Old Testament it was a custom to anoint priests and kings with oil; and just as it is the Church's custom today to anoint those objects and persons which she solemnly consecrates to God's service, so this ceremony denotes that the baptized baby is now irrevocably conse-crated to God and is a member of His Church. A white cloth is then placed on the head of the baptized to typify the innocence that has been wrought by baptism. Finally, a lighted candle is held by the sponsor to symbolize the same effect, but in addition, the candle sig-nifies that the baby has received a new form of life. A candle flame is not static. It flickers and its flickering is the sign of the baby's newly received supernatural life. It is a fragile flame, one that is easiIy extinguished in the later conflicts of life; but if the baby uses the means that God has provided, it can and should keep that flame forever burning. Such are the effects of baptism according to the teachings of the Church and according to the symbolism of the baptismal rites. God HimseIf is the principal cause of all the wonders accomplished by baptism. But God in His providence decided not to produce these wonders without a visible rite. He desired.that man, confo.rmably with his nature, should have some outward sign to testify to the a~bievement of these wonders. Hence through the agency of the Second Person of the Blessed Trinity become Man, He instituted the visible sacrament of baptism. Whenever this sacrament is adminis-tered, God takes it in His hand and uses it as an instrument to beget a new supernatural organism, to paint a sacramental character, to confer sundry supernatural favors and to impose obligations. A REPRINT SERIESmMAYBE! Because of dil~culties which have not yet been overcome, we are unable to say whether we wilI publish the series of reprints men-tioned in our November issue (VII, 331-332). However, a definite announcement will be made in the March issue. Tentative orders are still welcome. 34 ,/ The Spirit: ot: Povert:y Joseph F. Gallen, S.J. IN RECENT ISSUES of the REVIEW FOR RELIGIOUS, Father Ellis: has explained the obligati6ns of poverty that arise f~om the vo~ and from law, whether the latter is of the Church or of the par.-. ticular institute. The necessity and value of such an explanation are evident. However, as Father Ellis indicated, the spirit of poverty is of even greater importance. This follows from the admitted doctrine of moral theology that the vow and laws concerning poverty are only means of acquiring the spirit of poverty and thus subordinated to the latter as a means to an end. A brief study of the purpose of the vows of religion may clarify this importance. Christian perfection, the end of the religious life, consists in divine charity. St. Thomas places the purpose of the evangelical counsels in the religious life in the fact that they remove the principal impediments to 'divine charity. He' specifies the purpose of poverty as the. removal of all attachment for temporal things. Attachment is obviously something interior, the vow and the laws on poverty extend only to external actions. It is the spirit of poverty that is to regulate the affections. It is pos-sible to observe the vow, to secure permission, and yet to be greatly attached to the things permitted. A religious, therefore, can be faith-ful to the observance of the vow and yet fail to attain the proximate purpose of poverty. This purpose cannot be accomplished without the practice of the spirit of poverty. It may appear strange to assert that the vow ofpoverty is insuffi-cient to attain the purpose of poverty in the religious life, yet this insufficiency is evident in many other respects. In complete accord with the vow of poverty, religious could be given permission to administer their own property, to apply their pfopertyto personal needs, to have a dependent peculium (REVIEW FOR RELIGIOUS, Jan-uary, 1948, p. 33), and they also could be granted any kind, quantity, or quality of material things for their own use. Such practices would not remove the waste of time, the preo.ccupation and anxiety about temporal things, the love of riches and pride that St. Thomas lists as the specific impediments to divine charity that are to be excluded by poverty. All of the above practices had to be removed by ecclesiastical law. In a similar manner, the vow cannot 35 JOSEPH F. GALLEN Ret~iew for Religious attain the purpose of religious poverty unless it is complemented by the spirit of poverty. A striving for the spirit of poverty, and especially for its perfec-tion, is also a natural manifestation of the genuine and basic religious spirit. The religious life is of counsel, and it by no means loses this character by the fact that the evangelical counsels are assumed under the obligation of sin. The religious who is faithful to the observance of what his vows command has done much, but he has not done everything. The vows of religion leave many things within the domain of counsel, supererogation, and generosity. This statement is not difficult to prove. In the practice of the Holy See for lay congre-gations, the vow bf obedience produces its obligation only when the religious is strictly commanded in virtue of holy obedience, and for a serious reason. It is further urged that such a command be given in writing or in the presence of at least two witnesses. It is evident that the religious who waits'for the obligation of the vow of obedience will have very little obedience in his life. To realize the sacrifice and purpose of his principal vow, the religious must strive after the per-fection of obedience, which is a matter of counsel and supererogation. In the same religious institutes, the constitutions do not of themselves oblige immediately under sin. This does not mean that the Holy See is indifferent to the observance of the constitutions. The principle of the Sacred Congregation in approving such constitutions is that an obligation immediately under sin is not necessary in a life inspired and dominated by the spirit of the counsels. It would be thus alien to this basic spirit of religion to be content with the vow and to neglect the spirit of poverty, even though the higher degrees of the latter do not oblige under sin. The object of the spirit of poverty is to remove all inordinate affections for material things and to use these only in conformity with the legitimate usage of the particular institute. The latter is com-monly included as part of the spirit of poverty, even though it is commanded by ecclesiastical law. We have used the expression spirit of po~ert~l, because a purely abstract dispute exists among theo-logians as to the existence of a special virtue of povert{j. The better opinion, originated by Suarez but implicit in the doctrine of St. Thomas, is that no such special virtue exists. The object of a vir-tue: must be a moral good in itself. Poverty is not a moral good in itself but something indifferent; .if this were not true, riches would be a moral evil in themselves. The Holy See has used both expressions 36 danuary, 1949 THE SPIRIT OF POVERTYi in its official documents and consistently admits the chapter heading, "The Vow and Virtue of Poverty," in the approval of constitutions. This theological dispute can be an obstacle to the perfection of pov-erty to the unguarded reader, since the conclusion can be readily drawn that the spirit or virtue of poverty is simply non-existent. The followers of Suarez merely deny the existence of one special virtue of poverty; they readily admit and assert the existence of a spirit or virtue of poverty which consists of a plurality of virtues. The spirit of poverty is thus a collection of virtues, especially temperance, patie.nce, humility, and the modesty that St. Thomas defines as a vir-tue that moderates the use of external apparel. Some authors extend the object of this modesty to the use of all material things. Observ-ance of the spirit of poverty will procure the merit of one of these virtues: violations will be sins against the same virtues. However, in its higher degrees, the spirit of poverty is a matter of counsel. The spirit of poverty complements principally the vow and the state of poverty. The Spirit of Povertg and the Vow of Povertg Poverty is opposed to riches, and the evident purpose of the vow of poverty is to make the religious, in some sense, a poor man. The extent to which this is effected by the vow is: (a) the religious must obtain permission for the disposition of money or its equivalent; (b) this permission can be revoked at any time at the mere will of the superior; (c) the permission does not give proprietorship. We can add that, in conformity with the vow, the religious may be granted the use of many valuable objects. Furthermore, the incapacity of a solemnly professed religious to acquire or retain property for him-self is not an effect of the vow but of ecclesiastical law. Therefore, the vow does not effect a poverty of external privation. It aims essentially at a poverty by which a religious is to acquire, possess, and use nothing as his own. He is to dispose of material things not as belonging to himself but as to another. In the actual disposition of money or its equivalent for personal use, the comparison, used by Billuart, of religious to slaves, who have no property rights but use food and clothing as belonging to their masters, is to be true also of all professed of simple vows. The vow does not induce the privation of beggary but it does make the religious a beggar; he must ask and depend on another for all his needs. Externally the vow renders the indigence of tl~e religious greater than that of the beggar. The beggar 37 JOSEP.H F. GALLEN Reoiew [or Religious owns the alms he receives; the religious does not own any of the material things be is granted by a superior. The plea of the beggar can frequently, mask a heart of wealth. In his words he is asking, but in his heart he is dem, anding his own. The vow forces the reli-gious to be externally dependent, but it does not despoil his mind and heart of wealth. "The mere asking of a permission does not neces-sarily exclude a proprietary mind and will in the request and espe-cially in the ensuing retention and use of the object granted by the superior. A religious can ask permission in a spirit of dependence or as a mere legal formality. He.can consider himself the owner of what be asks and look upon the superior as the mere custodian of his own property, who must grant what he asks. He can very readily believe that religious poverty consists in the mere external asking for permis-sion. The essential poverty of the vow cannot be attained unless the religious is animated by the habitual interior attithde that everything he acquires, retains, and uses belongs to another and that be retains and uses them as belonging to another. This interior attitude apper-tains to the spirit of poverty, since the. vow is limited to external actions. The interior spirit of ownership frequently detracts from the per-fection of religious poverty. It will be sufficient to adduce one common example. "I should have it because it was given to me," is a principl.e of conduct not unknown to the heart of the religious. This produces what we may style the "rebate" system. A religious of simple vows receives an absolute and personal gift of five do,liars. Mbtivated by the fact that it was given to him, he will very fre-quently ask to use the five dollars or at least part of it. There is a deadly disjunction against this practice. The purpose for which he wishes to spend the money is either legitimate or illegitimate. If illegitimate, the superior may not give the permission, despite the fact that he received the gift. If legitimate, the fact of the gift is no motive for the religious to ask for the permission nor for the superior to give the permission: Th~ only licit motive in such a case is what the religious needs, not what be has received. The relation to per-mission in religion is to our necessities, not to our income. Such a religious observes the vow, since he asks for permission, but he is qualifying his poverty by mental proprietorship. His norm for asking permission is not what he religiously needs but what he ha~ financially received. The religious who has despoiled his mind and heart of proprietorship will turn over absolutely to the superior the 38 danuar~ . 1949 THE SPIRIT OF POVERTY absolute gift made to him. When the memory of this gift has grown cold, he will present his petition to the superior and allow it to stand or fall on its own merits. This habitual interior attitude is the primary requisite in the spirit of poverty. It is clearly demanded by the essential purpose of the vow and it is of great and universal efficacy in excluding dis-ordered attachments for material things. The religious who has fundamentally put off self in mind and will in regard to material things is not apt to yield to the selfishness of a disordered affection for such an object. The same habit is of equal efficacy in animating the observance of the vow. The religious who is habitually poor interiorly will not often seek riches in his external actions. This fundamental habit also excludes a great obstacle to perfect religious poverty, that is, externalism, formalism, and legalism with regard to the precepts and counsels of religious poverty. The religious who is habitually poor in heart has already strengthened the poverty that spiritual writers call the wall of religion, and he will not easily descend to the legalistic approach that seeks the crevices of "no obli-gation" in the vow and the laws of the Church on poverty. The removal of irregular attachments for material things is the proper object of the spirit of poverty. A religious should evaluate such things only according to their reasonable necessity for his life and work. Any motive or state of will contrary to this is a viola-tion of the spirit of poverty. It is evident that such an attachment can be verified also in the observance of the vow and the state of pov-erty. The external observance of the vow and of the law of the Church does not of itself completely purify the will. Ascetical writers give means for overcoming these attachments. Oftentimes, however, they fail to mention that a great source of the attachments is an ignorance of the purpose of religious poverty and the implicit persuasion of the sufficiency of the vow. A knowledge of this pur-pose and the conviction that the vow of poverty must be comple-mented by the spirit of poverty are efficacious and practical means for avoiding and conquering the attachments. While the spirit of poverty is principally a complement and exaltation 6f the vow, it is also a vivifying source of the observance of the vow. The religious who does not ask permission because of carelessness or fear of refusal, who is habitually loath to ask permis-sion fiecause of the inconvenience and the humiliation, or who asks permission only because he is forced by the vow and would other- 39 JOSEPH F. GALLEN Review [or Religious wise sin will very frequently find that his difficulty is an ignorance or lowered esteem of the spirit of poverty. He is conceiving poverty as something that is forced from him and not as his own free gift to God. Poverty has become a merely disciplinary and external matter and has lost its soul and beauty as one of the three essential means that are to unite his mind and will with God in a more perfect love, By considering poverty as something merely external, be can readily have grown into the habit of studying how to gratify and not bow to overcome his affections towards material things, of escaping and not of accept~,ng and seeking poverty. His need is not greater fidelity in asking permission but greater motivation for asking permission. The Spirit of Poverty and the State of Poverty Father Ellis defined the state of poverty: "Each institute has its own norm of poverty, that is, a limit as to the kind, quality, and quantity of material things permitted to the religious for their use. This limit is found determined in the constitutions or, as is more commonly the case in congregations with simple vows, in traditions, customs, and usage." (REVIEW FOR RELIGIOUS, July, 1948. p. 207). This limit admits of reasonable differences for such pur-poses as health or work. The expression, "state of poverty," is not too frequently found in modern usage. We have adopted it as con-venient and because it is the term used in this matter by the Council of Trent and by Clement VIII. There can be some lack of knowledge of the importance of the state of poverty in the religious, life. The persuasion that the vow is the one source of obligation has led many to believe that religious poverty is solely a poverty of dependence. It is true that the effect of the vow is a poverty of dependence, but the state of poverty is to produce at least some measure of external privation. This privation consists in the .exclusion of superfluities. The norm for distinguishing superfluities from necessities is that described in the definition given above. It is evident that the use of superfluities, without permission, is an independent proprietary act and, at least as such, a sin against the vow: but the source of the obligation of avoiding superfluities, even though a superior has granted permission, has been a matter of dis-pute for centuries. The Code of Canon Law seems to give an easy solution to tbi, s problem. Canon 5.94, §3 reaffirms a law of the Council of Trent. This law had again been emphasized by Clement 40 January, 1949 THE SPIRIT OF POVERTY. VIII, in 1599.~'The Vatican translation of canon 594, §3 is: "The furniture of the religious must be in accordance with the poverty 6f which they make profession." By "furniture" is meant all things given to supply the personal necessities of religious, as is clear from the description of Clement VIII. We are to take the words of this canon in their obvious sense, that is, they constitute a law and not a determination of the vow of poverty. The words of canon 594, §3, as also those of the Council of Trent and of Clement VIII, are clearly preceptive and directly oblige all religious, superiors and sub-jects. The laws of the Code are moral laws, not merely penal laws, and thus oblige immediately under sin. Therefore, the use of super-fluities, with permission, is a sin against this law. The permission of a superior does not exclude this malice, since lay superiors cannot dispense from the laws of the Church and clerical superiors have been granted no power of dispensing from this law. The importance of the spirit of poverty as inclusive of the state of poverty should be evident. The state of poverty complemen~ts the vow by adding at least some external privation to the dependence of the vow. It also refutes the maxim that permission makes anything licit in religious poverty. Within its essential degree, the state of poverty obliges immediately under sin. This essential degree is to acquire, retain, and use only what is necessary within the limit described in the definition of Father Ellis. The degrees of perfection and counsel are to seek or actually to suffer at times the privation of real necessities and to desire and to be satisfied with what is least in the community in food, clothing, lodging, and other personal neces-sities. The state of poverty is an essential part of the concept and law of common llfe, as prescribed for religious by canon 594. It is, per-haps, the fundamental note of this concept, since the other violations of common life, the habitual obtaining of necessities from externs and a dependent peculium, very frequently have their source in an unwillingness to observe the state of poverty. The Church is not unaware of abuses in common life and insists most emphatically on its observance in the Code of Canon Law. Canon 587, §2 enacts that common life must be perfectly observed in clerical houses of study; otherwise the students may not be promoted to orders. Canon 2389 Makes notable violations of common life an ecclesiastical crime, punishable with canonical penalties. The Sacred Congregation of Religious also inquires about the observance of common life in the 41 dOSEPH F. GALLEN Reoiew ~or Retigio~s quinquennial report that pontifical institutes must mdke to the H61y See. The history also of canon 594 reveals the great value that the Church places on common life and all of its parts. The religious who is sincerely desirous of perfect religious poverty will foster an equal evaluation. It seems idle to give specific examples of violations of the state of poverty. Any religious should know the limit of the definition given above from his study of his own institute and readily realize when he is exceeding that limit. It will not be impractical, however, to mention a rather general source of superfluities in r.eligion, and that is the addiction to gifts for personal use. Very frequently religious receive gifts, especially at such times as Christmas, feast days, and birthdays. A well-informed spectator might be tempted to bid on many of these gifts as irreligious surplus material. The cause is fre-quently in the religious himself. He has been asked what he wants, and all too often he mentions something for himself. His reaction to the,,proposed gift should have been: I can and should obtain from my community any legitimate necessity; therefore, I want nothing for myself from this extern. He should then propose a gift that wil! be useful to his community. The most practical gift for his com-munity or institute is money. We may find an occasional religious who is not living a poor life, but it will be most difficult to discover a religious institute that is not poor. At times it will not be prudent to propose' money, but such a proposal could be made with much greater frequency if the religious had constantly manifested in the past that his satisfaction and pleasure were in gifts made to his community. This attitude towards gifts is a natural consequence of common life. If we are constantly to recei;ce from the common fund, we should be willing to contribute to that fund. The absence of this attitude often implies a lack of religious maturity. It is the part of the child to receive but of the adult to give. The spirit of poverty, in all its applications, also admits a hier-archy of motive. For example, a religious, can observe the state of poverty and endure the privations of common life with mere resigna-tion, with alacrity and joy, with eager desire. He can observe the precepts and counsels of poverty from a motive of contempt of the things 6f this world, desire of eternal riches, or mortification to resemble Christ, Our Lord, from love of God and the desire of con-secrating all his affections to God's love and service. St. Bernard tells us that it is not poverty but the love of poverty 42 January, 1949 QUESTIONS AND ANSWERS that is reputed virtue. It is not mere external observance of vow and law but dedication to the spirit of poverty that detaches the heart of the religious from the material goods of this world, that fulfills the purpose of religious poverty and effects the earthly, poverty that is productive of eternal riches. ( uesFons nnd Answers In a congregation professlncj a strlct decjree of poverty the followlncj custom is takin9 root. On the occasion of silver jubilees a wide variety of expensive cjiffs are received by the jubilarlan from friends and relatives. Silverware, hand missals, books, desk sets, wearln9 apparel, money for vacation trips and Mass stipends are common forms of jubilee cjiffs. May such a custom be allowed to develop without serious preiudlce ~'o the spirit of poverty and comr~unlty life? The toleration of personal gifts means in most institutes a pro-gressive relaxation of the spirit of poverty. The inquirer will read with profit the articles on Gifts to Religious (cf. REVIEW FOR RELI-GIOUS, VI and VII). The conscientious superior, in granting per-mission for any of the above-mentioned articles, will be guided by his own constitutions and canon 594, § 1, calling for uniformity of diet, dress, and: furnishings. It is diFicult to see bow a religious may be allowed to keep a set of silverware without detriment to common life. Hand missals are appropriate gifts; other books should be put at the disposal of the community when the jubilarian has finished with them. Generally speaking, books are acceptable as gifts because of their special community value. Desk sets, if permitted by custom, may be given to the jubilarian. But here too the superior must have in mind a certain uniformity of room equipment that is not to be violated by the use of a highly elaborate desk set. Wearing apparel should likewise be uniform and provided by superiors. Our last issue treated the question of money for vacation trips. Gifts for this purpose can give rise to very unfavorable comparisons in a reli-gious community. If a jubilarian wishes to devote some of the money received to the purpose of having Mass said for his intentions, there appear~ to be no reason why the superior may not grant this request. 43. Qu. ESTIONS AND ANSWERS Re~,~ew /:or Religious (Cf. REVIEW FUR RELIGIOUS, V, 335.) A sum' of money to be freely spent according to the wishes of the jubilarian could not be used without the approval of the superior, who must decide whether or not the individual objects to be bought are in keeping with common life. The questions here presented lead us to suggest that from the beginning of the religious life one should acquaint his relatives and friends with the idea of common life, which means uniformity in the use of material things. While a community may depend ~n bene-factors for help in many ways, the individual religious may nor enlist the economic aid of his relatives to defray his personal expenses. Even the shrinkage of convent income is no justification for. the gradual decay of the spirit of poverty. May a rellg~ous who has charge o{ an extra-currlcular activity in a school keep in his own room funds devoted fo fhls actMty? The ordinary rule, according to canon 594, § 2, is that such funds should be deposited with the bursar. Special circumstances would justify the superior's granting permission to keep the funds under lock and~key in a private room. May the celebrant of the Sunday community Mass give the Asperges? Authentic declarations of the Sacred Congregation of Rites tell us that the Asperges is to be given to the people before sung Masses on Sunday in collegiate churches. By a collegiate church is meant one in which a chapter of canons daily chant the Divine Office, just as is done in a cathedral. In our own country there are no such chapters. The Asperges rna~! be given in other churches. In many churches it is the custom to have the Asperges before the parochial Mass if it is sung; if it is a low Mass, no custom prescribes it. Concerning the Asperges before the Sunday Mass in a religious community, the cus-tom of the diocese 'should be followed. May a Superior, without violating his rule, give an occasional alms to a beggar? Canoh 537 permits almsgiving on the part of religious for a just cause according to the constitutions. Hence an occasional act of charity towards a mendicant would be permitted by any institute. 44 danuary, 1949 QUESTIONS AND ANSWERS A novice completes his novitiate on the 10th of Aucjust. In orde¢ to make his first profession with other novices who are due on the 15th of Aucjust, he is asked to wait until that date. Does the five-day interval in any way affect the validity of his profession? The novice's first profession is certainly valid. Canon 571, § 2 states tbat'a novice who is judged fit is to be admitted to the profe's-sion on the expiration of the novitiate, (exacto novitiatu). Nothing\ in the canon indicates that the delay of a few days in such circum-stances as those pointed out above would nullify the profession. Ac-cording to canon 1 l, the express statement of the nullifyir;g character of a law must be made if it is to have this effect. No such statement is made in canon 571, § 2. Is an extern, who has been chosen by a novice accordln9 to canon 569, § I as administrator of his property durin9 the time of his simple pro-fession, obliged to make to superiors a periodic account of the disposition of the revenue arlsin9 from the religious' estate? Since the Code makes no statement prescribing such a periodic report, there is no obligation to do so unless it is required by the approved constitutions of the institute. m7~ Are all Catholics excused from the obllcjafion of Sunday Mass once they have attempted marriage before a Protestant minister or have attempted to remarry after havin9 obtained a civil divorce? The questioner apparently is concerned about a statement that appeared in REVIEW FOR RELIGIOUS, VI, 215. The article treated certain aspects of the duty of hearing Mass, and it mentioned that there is a difference of opinion among theologians and canonists con-cer, ning the obligation of excommunicated persons. Having indicated this difference of opinion, the article states: "By reason of their excommunication they are deprived of their right to assist at Mass; hence some moralists argue that they cannot have a duty to do so. In practice, they may be considered as excused from the obligation; but they certainly have a duty to do what is necessary to be absolved from the excommunication." The answer to the present question, therefore, comes to this: if the parties are excommunicated, they do not have the duty of attending Mass, but they do have a duty of taking the means neces- 45 DECISIONS OF THE HOLY SEE Review for Religious sary to be absolved of their excommunication; if they are not excom-municated, they have tile duty of assisting at Mass. Are all the parties mentioned in this question excommunicated? It would be impossible for us to give a general answer to the question because for the actual incurring of an excommunication many condi-tions must be fulfilled. The best way to solve a particular case is to refer all the facts to a canonist and let him judge the conditions. Decisions o[ Holy

Issue 2.6 of the Review for Religious, 1943. ; ~ A.M.D.G. Revi ew forReligious NOVEMBER 15, 1 ~ ',.Singing With_÷he Church ¯ Mystic and Man'of Affairs 43 Clement J. McNaspy I~aw of integral Confession . .,' . Geral~d Kelly Mer~:y of the Sacred Heart .if,, . .John P. Lahey Checking- ~ our Spiritual Armor . .~. William F. Kelley Book Reviews Andrew H. Bachhuber Commuhications. QueStions Answered Decisions of the Holy See Index ÷o VolUme Two NUMBER 6 REVIEW FOR RELIGIOUS VOLUME II NOVEMBER 15, 1943 NUMBER CONTENTS SINGING WITH THE CHURCH--Clement 'j. McNaspy, S.,I .3.45 SOCIAL sERVICE STUDIES . ' . '. .~ . 353 ,JEROME JAEGEN, MYSTIC fi, ND MAN OF AFFAIRS-- Andrew H. Bachhuber, S.2 . 354 SUGGESTIONS FOR SUPERIORS ., . 362 THE LAW OF INTEGRAL CONFESSION--Gerald Kelly, S.,L 363 ON THE CO, MMANDMENTS . 3i72 THE MERCY OF THE SACRED HEART--,John P. Lahey~ S.,L 373 CHECKING OUR SPIRITUAL ARMOR--William F. Kelley, S.2. 379 FOLLOW ME . 385 COMMUNICATIONS '(On ,Vocation) . 386 PAMPHLETS . 394 BOOK REVIEWS (Edited by Clement DeMuth, S.J.)-- S't. ,lohn Capistran; St. Teresa of Avila; Prayer; Catechism of the Religious Profession; "Lest They Assist Passively"; The Dialogue of the Seraphic Virgin, Catherine of Siena: Children under Fire: The Eternal Purpose: Apostles of. the Front Lines: "Companion of the Crucl-fled: The Abiding Presence of the Holy Ghost in the Soul . 395 QUESTIONS AND ANSWERS-- 40. Obligation to use Communion Cloth . 406 41, Recitation of Little Office in Choir . 406 42. Novices serving table in boarding school . ' . . . 407 43. Indulgenchs on Plastic Medals and Beads . 407 44. Prayers for~ Pope to be said during visit ~ 408 45. Various ind~ulgences on Rosaries . 409 46. Insurance in Mutual Company not forbidden . 409. DECISIONS OF THE HOLY SEE OF INTEI~EST TO RELIGIOUS411 INDEX TO VOLUME II . 413 ~REVIEW [:OR RELIGIOUS, November, 1943. Vol. II, No. 6. Publishe~l bi-monthly : 3anuary, March, May, 2uly, September, and November at the C~lege Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942. at the Post Office, Topeka, Kansas, under the act' of March 3, 1879. Editorial Board: Adam C. Ellis,S.J., G. Augustine Ellard. S.J., Gerald Kelly, S.3. Copyright, 1943, by Adam C. Ellis. Permission is'hereby granted fo~ quotations of reasonable length~ prbvided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A.

Issue 1.6 of the Review for Religious, 1942. ; A. M. D. G. Review-for Kengmus. NOVEMBER 15, 1942 - How Voca,tions Grow . Thomas S. Bowdern Do We Need Direction? . ,John E. Coogan Plenary Indulgences. . Thomas A. O'Conn'or ¯ Sanctifying Grace~ . Leo A. Coressel .Perfection and the Rellgi~)us - " Commun;cations Book Reviews Ouestions Answered. Decisions of the Holy See .Index to Volume One I Nu~s~ 6 REVIEW FOR RELIGIOUS VOLUME I NOVEMBER 15, 1942 NUMBER 6 CONTENTS COMMENTS~The Editors . .- . 362 HOW VOCATIONS GROWmThomas S. Bowdern. S.J .364 TWO CATECHISMS . 375 DO WE NEED DIRECTION?---3ohn E. Coogan, S.'J . 376 PLENARY INDULGENCES FOR THE SOULS IN PURGATORY-- Thomas A. O'Connor, S.J . 382 SANCTIFYING GRACE, A PRICELESS REALITYmLeo A.Coressel, S3.39.0 FRANCIS DE SALES AND THE LITTLE OFFICE .3.9.9 PERFECTION AND THE RELIGIOUS--Augustine Klaas, S.2. 400 BOOKS RECEIVED . 406 COMMUNICATIONS (On Spiritual Direction) .407 BOOK REVIEWS-- THE ART OF LIVING ,JOYFULLY. By the Reverend Henry Brenner, O.S~B4.16 CATECHISM COMES TO LIFE. By the Reverend Stephen Aylward : 416 SAINT THOMAS AQiJINAS MEDITATIONS.~ By the Reverend E. C. McEniry, O.P. 417 "DRAW NEAR TO HIM." By Sister Mary Aloysi Kiener, S.N.D. 419 THE RELIGIOUS LIFE AND THE VOWS. By Monseigneur CharlGesay 419 LA VIE DES COMMUNAUTES RELIGIEUSES. By the Franciscan Father4s21 MARY IN HER SCAPULAR PROMISE. By ,John Mathias Haffert 426 QUESTIONS AND ANSWERS-- 36. Right of junior member of family to vote .". . . . 422 37. Crozier Indulgences . 422 38. B~ll during the Angelus . 423 39. Reading of Decrees of Holy See . 423 40. Stations conducted by Sister Superior . 424 41. Residence of Sister Catechists . -. . 425 42. Re-election- of Councillors ¯ . 425 DECISIONS OFTHE HOLY SEE OF INTEREST TO RELIGIOUS427 BUSINESS ANNOUNCEMENTS . ~ 428 INDEX TO VOLUME I . 429 REVIEW FOR RELIGIOUS, November, 1942. Vol. I, No. 6. Published bi-monthly: January, March, May, July, September, and Novemberl at The College Press, 606 Harrison Street, Topeka, Kansas, by St. Ma~r's College, St. Marys, Kan-sas, with ecclesiastical approbation. Entered as second class matter January "15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editoriai Board: Adam C. Ellis, S.,J., G. Augustine Ellard, S.,J., Gerald Kelly, S.J. Copyright, 1942, by Adam C. Ellis. Permission is hereby granted for quotation~. of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a ~'ear. Printed in U. S. A. The Editors WE CLOSE this first year of .publication with a sincere "Thanks be to God!" When we finally decided to publish this magazine, the future had begun to look very uncertain. Shortly after we had announced publica-tion, the United States entered the war, and the uncertainty was increased. All through the first year we have felt the uneasiness characteristic of an.y "small business," because of the difficulty of obtaining materials. However, we still sur-vive, and we thank God and trust the future to Him. Our subscription list has increased gradually with each number. At present it is sufficient to guarantee our finan-cial security unless prices change very radically. From an apostolic point of view, we should like to see the list con-tinue to grow because there are many other priests and religious-who would, we think, find the REVIEW. helpful. We are grateful to our readers for their cooperation, and we ask prayers for God's continued blessing. . Vocations OME years ago Father Thomas S. Bowdern, S.J., com-bined educational necessity with apostolic enthusiasm by writing his doctorate thesis on the subject of religious vocations. The result of his efforts was a formidable heap of typewritten papers that make .two thick bound volumes. A small section of the thesis was printed; the remainder was kept from the public eye. The editors of REVIEW FOR RELIGIOUS paged through another section and found that it made interesting and profitable reading, provided One could distract oneself from such distressing technicalities as charts, graphs, and tables. We are publishing that section (minus 362 COMMENTS the technicalities) in the present number. We trust the readers' reactions will be as factorable as ours. Father Bowdern ~published the principal conclusions of his thesis in The Queen's Work. Later that same material was reprinted in a small booklet entitled A Study ot: Voca,. tions. Father Bowdern has a limited supply of the book-lets and sells them to interested parties for ten cents a copy --about cost price. If you wish a copy, write to: The Rev-erend Thomas S. Bowdern, S.3., Dean of the G~aduate School, The Creighton University, Omaha, Nebraska. Spiritual Direction ] N THIS. ISSUE we continue the discussion of spiritual direc, t~on. Father John Coogan, S.J., of the University of Detroit, contributes a brief articleon an aspect of the ques-tion that should not be ignored in our discussions. " Besides Father Coogan's article, we print some rather lengthy communications. We trust that the readers will not find that this gives them too much of the samd thing. We consider this an important subject; and we think it well to treat it thoroughly now rather than let it drag on indef-initely. A few more articles on the same subject will very likely be printed in subsequent numbers. After that (in compliance with a suggestion made by a priest in one of the present communications) we shall try to give a useful sum-mary i~f all articles and communications. One of the most helpful letters printed in the September number was from a Brother. The present issue contains no communications from Brothers. We realize, of course, that spiritual direction as a problem is much more keenly felt by Sisters; nevertheless, if the Brothers hav~ either sug-gestions or problems, we shall appreciate their communica-tions. It wofild be desirable to consider all aspects of the question of spiritual direction, of religious men as well as of religious women. 363 'l-low Vocal:ions row Thomas S. Bowdern, S.,J. SOME years ago, the editors of The Queen's Work sought to keep in touch with the thinking of modern Catholic youth by a series of questionnaires. During the school year 1928-1929, the questionnaire included a few questions calculated to reveal the attitude of the Cath-olic student world towards vocation to the priesthood and the religious life. The results were most interesting. They stimulated the present writer to push that part of the inves-tigation still further, but from a different angle. He chose for the subjects of his study, not students in high school and .college, but" the young people who had already chosen reli-gious vocation and were either novices and seminarians, or already young priests, Brothers, and nuns. To interview in a short time an adequately large num-ber of seminarians, young priests, and religious scattered all over the United States on the subject of their vocation, it was necessary to resort to the questionnaire method. There is much that can be said for and against, the questionnaire. And it has all been said. The writer was encouraged to think that he could construct a questionnaire that would meet the best specifications sufficiently well for his purpose. With the assistance ofp~ofessors and friends in St. Louis ~3niversity, he developed a questionnaire that seemed to be complete enough to yield satisfactory data and yet not so lengthy as to arouse prejudice. In 19.30, sample copies of a rnach-tested questionnaire with an explanatory letter and a.return postcard were sent to the superiors of 650 seminaries, novitiates, and mother-houses listed in the Official Catholic Year Book of 1928. About 160 replies were received accepting the invitation to 364 HOW VOCATIONS GRO~V cooperate and requesting packages of quest!onnaires. During 1930, .7,500 questionnaires were filled out and returned by .2,500 men and 5,000 women. Replies were received from ten major seminaries, seven preparatory seminaries, twenty-five religious orders of men and twenty of women. Of the religious orders of men, five were com-munities of Brothers. Among the women, several orders each included independent branches of the same general order. One strong objection was advanced against the validity of the data that might be received; it was thought that seminarians and novices might be tempted to say what would be calculated to please their superiors. In this case, however, there seems to have been no restraint imposed or suggested. The writer doubts that superiors exercised their rights of censorship in the matter of the vocation question-naire because several packages of returned questionnaires were received with each individual response in a sealed enve-lope Of its own. From several large groups individual questionnaires were returned individually by mail, although that meant considerable expense for postage. Most convincing of all was the utter candor of the replies. Some were almost too candid, attaching vocation stories that we~?e almost general confessions--the way Catholic young people are willing, on occasion, to write or talk to a priest. They all knew that they were writing to a priest and a religious, and, of course, their confidence has been scrupulously respected. The questionnaire had ten general divisions: 1) Family and Home Life; 2) Reading; 3) Social Life; 4) Socie-ties; 5) Schools and School Life; 6) Your Vocation; 7) Obstacles to Vocation; 8) Vocations of Companions; 9) Aids to Vocations; 10) Your Own Vocation (in story form). 365 THOMAS S. BOWDERN In this article, omitting the first five general divisions, which deal with the external circumstances of vocations, we enter a soul, if that is possible. From the inside we look out upon the world through the eyes of the boy who became a priest o~ Brother and of, the girl who became a nun. They will try to show us how they discovered Vocation coming into their lives and how they recognized it, saw it was for them and chose to embrace it. First Thought of Vocation When do Catholic boys and girls first think of a reli-gious vocation? Our survey showed that the first thought of vocation had come by the age of 10 to thirty-nine per cent of the boys and thirty-two per cent of the girls;, by the age of 14, to seventy-seven per cent of the boys and sixty-four per cent of the girls; and by the age of 20, to ninety-seven per cent 'of the boys and ninety-four per cent of the girls. From this it would appear that the thought of reli-gious vocation comes rather early to Catholic boys and girls--and earlier to the boys than to the girls. These were first thoughts; the vocational decisions were usually made much later. Three-fourths of both boys and girls questioned reported that their vocation was of slow growth without anything sudden, certainly without anything sensational, about it. Moreover, most of them considered the step for a long time before actually making it; in fact, four-fifths of those reporting stated that they spent more than two years in considering the important step. These facts should calm those who are likely to be disturbed by misgivings that.vocations are too apt to be the result of unreflecting adolescent impulse. How many Americans take that much time to think and pray before they get married--or divorced? How do boys and girls get started to thinking about a 366 HOW VOCATIONS GROW religious vocation? The leading occasion of the boys' first thought on vochtion was a .'"Talk on.Vocation." For many boys such a talk started their first thoughts toward planning their future careers. For many, tog, such a talk brought the revelation that the priesthood was a possibility for them. So high did boys place the priesthood and so far beyond their own reach that many said they were. fairly stunned the first time they learned that such a grace could be hoped for by tbem.i A close s.econd to "Talks on Vocation" was "Serving Mass" as an occasion for the first thoughts of the priesthood or the religious life. Seeing another boy like themselves and well known to them being accepted for the priesthood or the religious life was also a powerful inspiration: Nearly half of the boys who reported on this topic got their first inspiration from "Talks on Vocation," "Serving or Assisting at Mass," from the "Vocation of Another," or from a "Desire for Penance." With the girls by far the most frequent source of inspi-ration was the sight of another girl entering the convent. A strong second was the '~School Atmosphere" and a close third was the "Good Life ~f Another." These three occa-sions account for 43 per c~nt of the "first thoughts" of the girls. From this it would seem that girls are powerfully moved by example, much more so than the boys. What i's Vocation? When these young people, and some of them very young, thought about rel,,~gmus vocation, what did. they think vocation really was~ More than half answered this question; and a tabulation of results shows that most of them began with a very sound and sane idea of vocation, a bit hazy perhaps, at least in its expression, but fundamen-tally correct. However, a less correct idea--that vocation 367 THOMAS S. BOWDERN is something vague and miraculous and mysterious--was held by some 22 per cent of the boys and 19 per cent of the girls. A few failed to have any proper appreciation of vocation. They said they thought the religious life was just college life of a sort--a mistaken but pleasant notion as compared with the view that a religious vocation is just a lot of unpleasant sacrifice that some luckless wights are called upon to suffer by fate. It must be added that all these thoughts were first thoughts. All these boys and girls had ample time to learn better and more clearly the nature of a religious voca-tion. Nevertheless, our study does show that some instruc-tion is necessary. At proper intervals sermons and talks on vocation should be given to instruct the faithful, young and old. Motives The life of a priest or a religious is not all sacrifice that keeps human nature in an agony of crucifixion. It has its attractions. A rather large number of boys and girls frankly admitted that, at least at first, they were drawn to the religious life b-y" its merely natural attractions: for instance, its opportunity for a fine education, travel, adven-ture, and so forth. A vocation founded on merely natural motives would not be a true vocation at all. A person who decided his vocation on such motives alone could not per-severe, certainly could not live a worthy religious life. But then we must remember again that these young people had time and opportunity to learn better.The questionnaire showed that the motives which finally influenced their choice were much more substantial. Both boys and girls were influenced most of all by the spiritual security which a religious vocation.seemed to hold out. The boys were next attracted by the supreme privi-lege of the priest, the power to offer the sacrifice of the Ma~s, 368 How VOCATIONS (3ROW This would not influence the boys who planned to be Brothers, nor could it interest the girls; butall again agreed on the next dominant motivemthe desire of a consecrated life. By this they meant a life lived entirely for God, utterly devoted to Him, a complete giving of themselves to Him in love and service. This motive, worthy of the gredtest saints, ran high with both boys and girls. If we. are awed by this consuming love of God, this surprising spiritualintelligence and supernatural wisdom in our boys and girls, we must remember that this generation is, the fruit of early and frequent Communion. Pius X prophesied: "There will be saints among the children." The other motives hardly need special comment. And yet, it is worth noting, in a sex-mad century, when young people are overstimulated and even seduced by the environ-ment created by their elders, that love of chastity is a motive mentioned frequently by the boys and especially by the girls. This love of chastity which the love of Christ inspires in the hearts of Catholic boys and girls is accepted in a religious vocation as a life-long obligation and conse-cration. Incidentally, it might be mentioned here that this inspiring love of chastity was not a love of the"unknown." Our study showed that the candidates for the priesthood and the religious life gave the obligation of chastity seri-ous and considerable thought. The natural difficulty of a life of virginity, the heroic self-denial it demands, the sac-ritices it imposes, furnished 56 pet cent of the obstacles to vocation mentioned by the boys and 42 per cent by the girls. Sustaining Influence In addition to their own thoughts on such a "life probl.em," it seemed more than likely that there was some person whose influence had sustained or encouraged the 369 THOMAS S. BOWDERN growing determination of these boys and girls to choose a religious vocation. They were invited to report who or what was the most potent influence toward their choice. From the responses received, it would appear that mothers are more ready to encourage their sons to be priests than they are to encourage their daughters to be nuns! While the boys were most often encouraged by their mothers, the girls were most often encouraged by nuns. As a potent vocation influence among the boys, nuns rank second with fathers a very dose third. Twelfth on the boys' list was the Religious Brother; but this posi-tion should not be underestimated, as it is evident that the opportunities of the Brothers would be relatively few in comparison with the opportunities enjoyed by others. Among the girls, reading was placed second, with mothers third. A glance at the percentage shows that the girls mentioned nuns as a vocation influence more than twice as often as they mentioned their mothers. Do mothers appreciate the religious life as a vocation for their daughters? Another interesting fact that appears from this study is that fathers were rated third by the boys, but only ninth by the girls as a vocation influence. Most Helpful Reading Rea.ding ranked high as a vocation influence for the boys (fourth) and especially for the girls (second). As this was anticipated, the boys and girls were further asked to state what particular bit of reading gave the inspiration or encouragement. Biographies of saints were first by a. wide margin. A distinct second for both boys and g~rls was the Life of Christ, with the Imitation of Christ a close third. The New Testament was placed fourth by the boys who answered. If it is the Gospels that made the impres- 370 How VOCATIONS GRO~ sion, then probably this data should be combined with the report on a life of Christ because, after all, the Gospels are biographies of Christ. But even when so combined, the Life of Christ runs a slow second to the biography of a saint for both girls and .boys. Should it not be the other way? Should we not encourage rather a biography of Christ than that of a saint? Modern Xaviers? One of the classic stories of vocational influence is that of St. Ignatius Loyola saying quietly, but repeatedly, to St. Francis Xavier, :'What doth it profit a man if he gain the whole world and lose his own soul?" That thought finally buried itself so deeply in Xavier's heart that it changed his life and led him into the priesthood and the religious life and finally into his extraordinary and glori-ous career as a modern St. Paul. Our boys and girls were invited to report if any such thought had a similar influence on them. It seems not. Grace can work like lightning; but usually like nature, which it perfects and elevates, it works slowly, imper-ceptibly. In such circumstances, no single thought would become focused with the clearness of the thought that won Xavier to God's service. However, in one point we do seem to have a lot df Xaviers in the modern world. Xavier resisted the thought that St. Ignatius persistently pushed into his mind. He argued against it. He fought against it. But finally, this arrow of thought that was tipped with the grace 0f God pierced all the defenses of selfish human nature and won him for God. Among our boys and girls, a big majority felt that their vocation was the triumph of grace over their weakness, ignorance, sinfulness, reluctance, or lack of generosity. THOMAS S. BOWDERN That was the majority, but a very comfortable minority felt that persevering prayer had won their voca-tion for them. They had wanted a religious vocation, had feared that Go~t would pass them by or that their own unworthiness might lose this favor for them, and so they "had prayed the longer." Favorite Saints We have already seen that the inspiration of the per-sonality and example of some saint ranked high as a voca-tion influence. The boys and girls were further asked to report on their favorite saint. It is interesting to note that the Blessed Virgin, St. Joseph, the Little Flower, and St. Anthony are universally popular and in almost that order. St. Aloysius and St. Rita are the other saints ranked among the first ten by both boys and girls. The chief reason among the boys for the choice of the favorite saint was that the boy bore the saint's name. A close second was the attractiveness of the saint's personal-ity or virtue. The chief reason among the girls was the saint's career; the second, the saint's personality or virtue. The third reason with the girls was the fact that their favorite saint answered their prayers. Only in fourth place was the reason that the girl bore the saint's name. The fact of a saint's being a patron in Baptism weighed much more with the boys than with the girls. Favorite Devotions Learning to live with God, the art of prayer, is a most important spiritual accomplishment. We are taught its beginnings by being trained in ways and means of "raising the mind and heart to God." The Church, as a spiritual mother, is alert to make prayer as easy and attractive as possible. Unobtrusively and persuasively she suggests or 372 How VOCATIONS GROW approves many devotions or exercises of piety, designed to appeal to a great variety of tastes. Of course it is not pos-sible, and happily it is not. necessary, for each devotion to satisfy all tastes. What devotions attracted and satisfied our vocation boys and girls? For about 90 per cent of the boys and 94 per cent of the girls who answered, they were devo-tions that centered around our Lord and His Blessed Mother. It is interesting to note that the boys were almost equally divided between devotions to Jesus and devotions to Mary, whereas the girls b~r a large majority inclined to favor devotions centered around Christ. In particular, devotion to the Blessed Virgin was first with the boys; devotion to the Sacred Heart, first with the girls. About 60 per cent of the girls favored devotions centered around our Lord, about 35 per cent devotions directed toward the Blessed Virgin. Fostering Vocations One final insight into the attitude of our vocation boys and girls. Since many of them had companions who had abandoned the idea of a .religious vocation, they were invited to say what they thought could or should have been done to confirm these companions in their first choice. Only 31 per cent of the boys and 17 per cent of the girls answered this question, but those who did answer were in remarkable agreement as to their chief recommendations. All agreed that the thing most needed to prevent the loss of vocations was encouragement from older people, whether parents, pastors, Or teachers, and prayer on the part of the boys and girls themselves. Next to these two things they demanded a more vital Catholicspirit in the home itself, with good example in Catholic Faith and Catholic living given by the parents. The fourth recom- 373 THOMAS S. BOWDERN mendation of the boys was "Better Vocation Guidance" and the fifth was "Better Interpretation of the Saints." .The girls gave the same two reasons, but in reverse order: they were of the opinion that a better and more human interpretation of the saints and of sanctity itself is a.far greater need than better vocation guidance. Both boys and girls agreed on their sixth recommen, dation, namely, that there should have been more easily available "Information"--not an erudite or subtle ,expla- :nation of the.mysteries of the spiritual life or the secrets of prayer, but information, just plain, ordinary informa-tion. ,To be a priest or nun, "What do I do? . Whom should I see? . Where do I apply? . When do I start?" .These are the obvibus, practical measures that are all too easily neglected. In drawing up fi concrete program of means for fos-tering and furthering vocations, the bo~rs favored practi-cal, active, almost material measures: while the girls favored prayer, reading, and spiritual means. The boys were for publicity and propaganda, with sermons to explain arid exhort, followed up by practical information, strengthened still more by good example from priests and religious, who are then t6 promote vocation in an indi-vidual way by informal talks and private conversations. Also they are not to ldold themselves above and aloof from boys, but are to welcome intimate contact and association with them. The girls, on the other hand, advised a more qui~et and spiritual-procedure. They would encourage first of :all prayer for God's.grace land meditation on the .things .of God, with the inspiration of genuine good example from the nuns. The nuns and others should speak a seasonable word. of encour~gement, and priests., should, instruct and inspire with sermons on the nature and excellence of reli- 374 How VOCATIONS GROW gious vocation. The effect of the sermons should then be deepened and strengthened by~ a~ generous share of g~0od reading. Priests and nuns, their natural spiritual guides, should guide s6uls to find vocation more skillfully than they have done and be on the alert to spread the practical information that will take the vagueness and the ~mystery out of the necessary steps of leaving home and entering a novitiate. " The spiritual vitality of all this, said the girls, should be strengthened by frequent Communion and by retreats, the whole to rest upon the solid base of ~a really Catholic home where culture and sanctity can be breathed in with the air. It is more than ten years since this survey was made. One is apt to wonder if those vocation-subjects who out-lined such zealous programs have since done their full share in putting them into effec!! TWO CATECHISMS Catechism teachers will be glad to know (if they do not already know) that Father Aioysius J. Heeg, S J,, has prepared a Reoised dunior Edition of his little hook. desus and I. This revised edition is really two books in one. It is so designed as to incorporate not only the well-known narrative text of desus and I. but the new question-and-answer text of the First Communion Catechism prepared from the recently revised Baltimore Catechism. The book represents an attempt to give the child the best possible start in his study and tsractice of religioh. It is meant to be used in the first two grades, re-gardless of the texts to be followed later on. It is also' meant for those children beyond the second, grade who are late in starting their religions instruction. Pub-lished by the Loyola University Press, Chicago, Ill. Information on this text and on various practical helps for teachers of it may be obtained from The Queen's Work, 3742 W.Pine Blvd., St. Louis. Mo. Someone has also given us a copy of the illustrated edition~ of M~ First Com-munion Catechism, prepared by Ellamay Horan, Ph.D., Editor" of the $ournal of Religious Instruction and the Co-author of the Kingdom of God series. The text is simple: the illustrations are most attractive. Published by W. H. Sadlier, Inc., New York and Chicago. Do ~Y/e Need Direction? John E. Coogan, S.J. AFUNDAMENTAL question in any discussion of spiritual direction of religious has to do with the need of such direction. Among some religious of today there has grown up a feeling that the age of spiritual direction is passed; that it belonged to the "horse and buggy age"; that the modern religious, equipped with multiple credits and degrees, is well able to guide himself. Religious of this modern mind are inclined to look upon those who seek direction as lacking in spirit, or as "mys-tics" nby which term they mean top-lofty persons whose feet are not solidly set on the ground. Sometimes those who think thus lightly of spiritual direction are in posi-tions of authority. When their subjects fail to obtain the needed spiritual direction from their ordinary confessors and ask other means, permission is given with evident reluctance. Historians tell us that in the England of Queen Eliza-beth it becanie a government policy to make poor-reIief so humiliating that it would not be asked. Similarly, religious ¯ are'sometimes granted needed opportunities for spiritual direction so grudgingly that they prefer to be deprived rather than seek grudged permissions. Concerning such slight esteem for direction that does not chance to be at hand, one thoughtful nun has recently written: "There is a school of thought in our community which holds that since spiritual direction is not ordinarily avail- . able to religious engaged in such work as ours, it is indica-tive of presumption and singularity and entirely contrary to the spirit of 'simplicity' .which we inherit to seek it by 376 DO WE NEED DIRECTION? extrao.rdinary means. That school of thought considers itself representative of our intangible. 'Spirit,' the non-possession of which renders one anathema in this life and possibly in the next." , It is difficult to account for such easy foregoing of direction. Certainly the whole Weight of authority is against unnecessary self-direction, in every age of the Church. St. Alphonsus tells us that in his own day some religious wished to live without a director, imagining that with rules and superior they needed no other guide. But the saint continues, "They err: for along with the rules and the superior, nuns should have a confessor to direct the interior exercises, and to admonish and guide them, even in what regards their exterior employments." We need not remark that St. Alphonsus is the prince of moralists; that he here speaks of all classes of religious women, giving no least suggestion that any one is above the need of a director. And while he agrees that God will supply where guidance cannot be had, he warns us, "To refuse the. guidance of a minister of God when it can be had, is an act of temerity which the Lord will punish by permitting the soul to fall into many errors. God could guide us all by Himself, but to make us humble He wishes that we submit to His minis-ters, and depend on their direction." St. Francis de Sales, like .Alphonsus a Doctor of the Church, and a model director, complains too that "there are some persons who pretend they will not resign the con-duct of their souls to any but only to the spirit of God." They err, Francis declares, since "the manner by which God guides us is only that of obedience. If you take not that road, there is nothing but error and wandering." St. Philip Neri used to say that "there is nothing more dangerous than to direct one's own conscience." St. John of the Cross declares that "not to submit to the judgment 377 JOHN E. COOGAN of a confessor is pride and want of faith"; and he solemnly adds, "They who obey. a spiritual father cannot err." St. Bernard urged the need of a director upon learned as well as ignorant, declaring that he himself stood in need of a director; that in fact, "He who guides himself has a fool for a disciple." The same emphasis upon direction as needed even by the learned we have from the sainted Dominican, Vincent Ferret: "He who has an adviser whom he absolutely obeys in all things, will succeed much more easily and quickly than he could if left to himself, even if. endowed with quick intellect and possessed° of learned books." The need of even the virtuous for a director is the teaching, too, of the spiritual writers of today. For example, Father Henry Davis, S.J., the English professor of Moral and Pastoral Theology, tells us simply that "A confessor who hears the confessions of very devout people has a duty of directing them to spiritual perfection." And Father W. E. Mulroney, S.S.J., says, "The confessor must tactfully let it be known that he is more than an absolution machine; that he intends to be helpful as a director." Monsignor Kerby, late editor of The Ecclesiastica! Review, urged the need of direction even for priests, telling us that "Spiritual direction should never be separated from confession . . . Among the major joys of life for a priest may be named the consciousness that there is one human being in the world to whom entire confidence is given, one whose knowledge is complete and who knows in fullest degree the weakness and the strength, the triumphs, defeats, aspirations and sufferings of the penitent's life. A confessor whose spiritual direction is a source of strength to his clerical penitent, becomes to him almost a deputy conscience, a source of wisdom and comfort at all times." (Cf. "The Priest as Penitent and Confessor,". in 378 DO ~rE NEED DIRECTION? The Ecclesiastical Review for November, 1935.) The moral teachings of the Church come to us indi-rectly through approved spiritual writers. But regarding the need of a director, Mother'Church frequently speaks for herself. To cite only two declarations, the first being from the Council of Baltimore: "Let the priest who goes to hear confessions seriously ponder over these offices of judge, shepherd, physician, and father, and endeavor, as far as in him lies, to fulfill them in deed and work." Finally, and of even greater importance, our Holy Father, Leo XIII, in his encyclical against a heretical spirit of false indepen-dence and naturalism, against the whole Protestant spirit hostile to direction, a spirit ominously called in the encycli-cal, "Americanism," warns us that "God in his ~infinite Providence has decreed that men for the most part must be saved by men, 'in order that,' as Chysostom says, 'we should be taught by God through men.' . . . This manner of acting has invariably obtained in the Church. All without exception who in the course of ages have been remarkable for science and holiness have taught this doc-rine. Those who reject it assuredly do so rashly and at their peril." To this unanimous testimony of the learned and holy regarding the need of a director, we may add a few con-siderations from reason. Father Poulain, S.J., the author-ity on pra3?er, here remarks that the confessor "has devoted himself to theological and sometimes to ascetic studies, which his penitent usually has not done." And even should the penitent be more thoroughly v~rsed in these sciences than the confessor, still "God blesses obedience and the humility from which it proceeds." A director enables the penitent, adds Poulain, to profit by the common lesson of experience that "even in temporal affairs it is prudent not to trust to our own guidance." To the contention that 379 JOHN E. COOGAN he who declines human direction has a director in.God, he rejoins: "By a similar principle it might be proved that God usually compensates for the absence of missionaries among the heathen, and that it is therefore unnecessary to concern ourselves as to their conversion.''1 St. Francis de Sales, too, argues the need of a director from the fact that we cannot see ourselves as we are, bin-dered as we are by a certain veiled, unsuspected compla-cency; and he demands, "Why should we wish to consti-tute ourselves directors of our own souls when we do not undertake the management of our bodies? Have we not noticed that physicians, when ill, call other physicians to determine what remedies they require?" A further argument from reason for the need of a direc- ¯ tor may be drawn from the fact that few can do their best altogether unobserved. There is an ancient proverb that ~hestrongest urge in all human nature is "to sit down." There are few things in the natural order so powerful in drawing out the best that is in us as the interested gaze of a pair of friendly eyes. No racer long maintains a ~elling pace, no high jumper lifts himself to heights untouched, without a witness to his efforts. And, speaking now of women, the great Mother Stuart gives as one of their most subtle but damaging faults their "emotional current which is satisfied with feeling acutely, and stops short of trans-lating generous emotion into act"; their "wide-spread shrinking from responsibility and mental effort, the tend-ency to drift"; so that, as she sums it all up, "Someone who will make us do what we can is our chief want in life." We can with slight modification apply to all religious what the zealous Josephite, Father W. E, Mulroney, says 1Of. Chapter xxvi of The Graces of Interior Prayer (London, Kegan Paul, 1928). Poulain is speaking primarily, but not exclusively, of mystics. In the Preface he says explicitly that a director is needed for all spiritual questions. 380 Do WE NEED DIRECTION.;' of the nuns' need of a .director: "A little thought on the subject of Sisters' confessors will bring the realization to every priest that in this case the hearing of confessions involves also direction--that is, if the confessor desires to be truly helpful. The mere recital of slight imperfections which constitutes the average confession of Religious Sis-ters, followed by absolution, without any direction or stimulation towards higher endeavor, usually leaves the Sisters with no incentive for perfection. Their medita-tion and spiritual reading lack that personal element so necessary in most cases for advancement. We are human, and human nature usually needs the impact of human na-ture to excite progress. To know that someone knows us, to know.that someone expects us to advance, seems for the average person a necessary condition for progress in spir-itual things.''2 With the Oratorian, Father Frederick Faber, we must say: "It is certainly to take a yoke upon ourselves to have a director. But unless we are prepared for it, it is really useless, not unfrequently worse than useless, to attempt a spiritual or interior life. We may possibly be safe without a director, if we choose to sit down in the dust and ashes of low attainment; but not otherwise." In view of such weighty insistence upon the need of spiritual direction, is the religious to be thought presump-tuous and singular who makes measured use even of extra-ordinary means? Surely the ordinary confessor is the pre-ferred source of direction, other things being equal. But rather than go without interested and adequate direction, is a religious not rather to be commended for making such measured use of even the extraordinary confessional aids offered by Canon Law and the Religious Rule? 2For this and other references to Father MulroneF, confer "Confessors of Sisters," in The Homiletic and Pastoral Reaieu~ for May, 1929. 381 Plenary Indulgences t:or !:he Souls in Purga!:ory Thomas A. O'Connor, s.J. ~REQUENTLY we are reminded of the suffering souls in Purgatory. Time and time again we resolve to do all we can to aid them by our prayers and. by the gaining of Indulgences. This year there come to mind not only the sixty-eight who were said to die every minute throughout the world, but also the soldiers, sailor~, and fliers of every country: soldiers, falling machine-gunned in a rain of steel'; fliers, hurtling through space, their planes afire; sailors, blown to bits by torpedo explosions, or trapped in sinking ships. War means death. Death means Purgatory. Purga-tory means souls suffering the temporal punishme.nt due to their sins. If the doctor in the first-aid station and the nurse in tile base hospital, heroically working to ease the pain of the wounded or to save the lives of bullet-torn, powder-burned bodies, deservedly win our admiration; cannot we emulate their valorous service by our own efforts to help the Holy Souls who look to us from their beds of pain, and longingly yearn for the hour when they will enter into the eternal rest? Since a plenary indulgence remits.all the temporal pun-ishment due to sin, obviously plenary indulgences will most help the Souls in Purgatory. A religious in the performance of his daily spiritual duties is,in aposition to help the Holy Souls as no one,else can.~ A large number of)ndulgences-Tple~ary indulgences ---can be gained by a religious Without assuming any addi-tional practices or the recitation of burdensome prayers,. 382 PLENARY INDULGENCES Perhaps the only .condition necessary will be the saying of prayers for the intentibn of the Holy Father at each of one's regular visits to the Blessed Sacrament. Of course, prudence and moderation should always mark the practice of gaining indulgences; If sanctity is "sublimated common sense," then in this, too, common sense will be a-safeguide. The indulgences spoken of here, with few exceptions, can be gained by all C.atholics, not only by religious and cIerics. To Gain an Indulgence 1. One must be in the state of grace to gain anindul-gence. The reason is that indulgences remit the temporal punishment only of those sins whose guilt has been for-given. To gain a plenary indulgence there is required also a detestation of all venial sin, since otherwise the temporal punishment of those unforgiven venial sins would remain Untouched by the indulgence. Hence can be seen the value of an act of contrition for all venial sins before performing the prescribed prayers to which is attached a plenary indul-gence. If one does not gain a plenary indulgence, he can gain a partial indulgence according to the disposition which he has. 2. A general intention of gaining indulgences must be had. That intention suffices which is once made and not sub-sequently retracted. A good practice is to renew one's intention occasionally, even daily, to gain all the indul-gences one can. 3. The conditions prescribed for the indulgences must be fulfilled. The prescribed prayers must be recited orall~t; that is, no~ necessarily out loud, but by forming the words with 383 THOMAS A. O'CONNOR the lips. One may, however, gain the indulgence attached to the saying of an aspiration by reciting it mentally and not orally. 4. Plenary/ indulgences are generally granted "'under the usual conditions.'" "'Under the Usual Conditions'" These "usual conditions" are Confession,-Communion, Visit to a Church, and Prayers for the intention of the H61y Father. A. CONFESSION: This condition is fulfilled for the gaining of ordinary plenary indulgences: a) either by those who have the habit of confessing twice a month unless legitimately impeded; or b) by those who have the habit of receiving Holy Com-munion daily (5 or 6 times a week). For others the con-fession may be made on any of the eight days preceding the day on which the indulgence is to be gained, or on any of the seven days fo!lowing. (Note: One Confession suffices for the gaining of all plenary indulgences during that time.) B. COMMUNION: Holy Communion may be received on the day previous, on the day of the indulgence itself, Or within one week. (Note: One Holy Communion suffices for all indulgences which may be gained during that time.) C. VISIT TO A. CHURCH: -The visit may be made to any church or public ora-tory, unless one special church has been designated. For religious, any chapel in which they fulfill their obligation of hearing Mass suffices. (Note:"Unlike the conditions of Confession and Communion, the visit, when required for plenary indul-gences, must be repeated for each indulgence gained.) 384 PLENARY INDULGENCES D. PRAYERS FOR THE INTENTION OF THE HOLY FATHER : 1. One Our Father, Hail Mary, and Glory will fulfill this condition. Any other equivalent prayer may be sub-stituted. (Note: But when toties quoties indulgences are granted for visits to a church, th~ Our Father, Hail Mary, and Glory must be said six times; and no other prayers may be substituted.) 2. The prayers must be said orally. 3. These prayers for the Holy Father must be repeated for the gaining of each plenary indulgence that requires this condition. Some Easilg-gained Indulgences For convenient reference, we are giving here a list of plenarq indulgences, most of which can be easily gained by religious. The "usual conditions" are required, unless otherwise specified. We do not guarantee that this list is complete. The numbers given in parentheses after eacl~ indulgence refer to the authentic collection of indulgenced prayers and works published by the Vatican Press in 1938: Preces et Pia Opera. The list is divided into four groups: I. Several Times a Da~t: A plenary indulgence may be gained everg time the following works are performed or prayers said: 1. "'Toties Quoties'" indulgences, e.g. on All Souls' Day. (544) At each visit one must say the Our Father, Hail Mary, and Glory, six times for the intention of the Pope. 2. Stations of the Cross: (164) All tha, t is required is that one with contrite heart move from station to station ('unless said in a group pub-licly), and meditate on the Passion. No visit or other prayers are required. 3. RosaGI in Presence of Blessed Sacrament: (360) 385 THOMAS A. O'CONNOR Five decades suffice for the gaining of the indul-gence. The Blessed Sacrament need not be exposed. No other prayers are required. II. Once a Dag: 1. Prayer Before a Crucitix, "En Ego . ." (171) No special visit is required. 2. Stations on a Communion Da~/. (164) This indulgence is over and above the plenary indul-gences for the Stations themselves. No visit or other prayers are required. 3. Prayer to CHRIST THE UNIVERSAL KING. (254) "O Christ Jesus, I acknowledge Thee King of the Universe. All that has been created has been made for Thee. Exercise upon me all Thy rights. I renew my baptismal promises renouncing Satan and all his works and pomps. I promise to live a good Christian life and to do all in my power to procure the triumph of the rights of God and Thy Church. Divine Heart of Jesus, I offer Thee my poor actions in order to obtain that all hearts may acknowledge Thy Sacred Royalty and that thus the reign of Thy peace may be established through-out the universe. Amen." 4. Holg Hour. (139) No other visit is required. -. 5. Recitation of the Divine Office before the Bles-sed Sacrament. (674, 678, 697) No other visit is required. This indulgence is for clerics, religious women bound to recite the Divine Office, and novices and scholastics of all religious institutes of men. 6. Each Communion Da~/ for those who have made the Heroic Act. (547) III. Once a Week: 1. Each Monday/by those who have made the Heroic Act, if Mass be heard for the Poor Souls. (547) 386 DLENARY INDULGENCES 2. A Dait~l Visit at which 5 Our Fathers, Hail Marys, and Glorys are said in honor of the Blessed Sacrament, and I Our Father,Hail Mary, and Glory for the intention of the Pope. (121) IN. B. This indulgence can be gained by those who because of sickness or for some other good reason cannot visit the Blessed Sacrament, provided they make a spiritual visit and.say the prayers above mentiofied. (122)] 3. The Aspiration "'M~t Lord and M~t God" if said every day during the elevation or during Exposition of the Blessed Sacrament. (107) Prayers for the Holy Father are required, but no visit is necessary. IV. Once a Month: We give here a partial list of prayers and aspirations to each of which is attached a plenary indulgence under the usual conditions, provided the prayer be said daily for a month. A. Pra~ters 1. The Angelus ("Regina Coeli" at Easter time). (300) 2. "'Soul of Christ, sanctffg me" etc. (105) 3. "0 Lord, I am not worthg'" etc. (three times) (129) 4. "'Angel of God, mg Guardian dear" etc. (415) 5. "'Laudate Dominum, omnes gentes'" etc. (25) 6. "'Out of the depths I crg unto Thee" etc. (539) (N.B. Or 1 Our Father, Hail Mary, with "Eternal rest grant unto them~ O Lord," etc.) 7. Litang of Loretto (ending with the prayer "Con-cede"). (290) 8. Litan~t of the Sacred Heart. (213) 9. Litan~t of the Saints. (640) 10. "'Remember, 0 most gracious Virgin Marg,'" etc. (309) 11. "'Hail, Holtl Queen, Mother of merc!t,'" etc. (301) 387 THOMAS A, O'CONNOR 12. "'We fig to thai protection, 0 hol~! Mother of God,'" etc. (302) 13. Mental prager daily for fifteen minutes. (641) 14. Little Office of the Blessed Virgin. (289) 15. Little Office of the Immaculate Conception. (328) 16. St. Thomas Aquinas' Pra~ler dfter Communion "Gra-tias tibi ago," etc. (132) 17. Spiritual Communion. (135) 18. St. Ignat.ius' Suscipe "Take and receive, O Lord." etc. (39) 19. Each First Fridag for those who receive Holy Com-munion and a) Are present at the public prayers said in honor of the Sacred Heart; (N.B. No other visit is required). b) or if prevented from attending the public exercises, they. recite privately prayers in reparation to the-Sacred Heart, visit a church and pray for the intention of the Holy Father. (220) B. Aspirations 1. "0 Crux, ave, spes unica." (157) 2. "(]or Jesu, flagrans amore nostri, inflamma cot nos-trum amore tui." (194) 3. "Jesus, meek and humble of heart, make my heart like unto Thine." (196) 4. "O sweetest Heart of Jesus, I implore, grant that I may love Thee ever more and more." (193) 5. "Most Sacred Heart of Jesus, have mercy on us." (211) 6. "O Heart of Jesus, I put my trust in Thee." (195) 7. "Jesus, Mary, Joseph." (256) 8. "My Jesus, mercy~" (55) 9. "Mary." (268) 388 PLENARY INDULGENCES 10. "O Mary conceived without sin, pray for us who have recourse to three." (325) 11. "Sweet Heart of Mary, be my salvation." (352) Conclusion A religious is in an excellent position to gain many plenary indulgences, and to apply them to the Souls in Purgatory. For example, everyone who is a daily com-municant can gain 8oe plenary indulgences each day by the following comparatively simple practices: a) Say the Stations. By doing this one can gain two plenary indul-gences, one for the Stations themselves, the other for saying them on a Communion day. b) Say 5 decades of the Rosary before the Blessed Sacrament. c) Before leaving the chapel after Mass, say the Pra~ler Before a CruciSx and add the prayers for the intention of the Pope. d) At another visit during the day, say the prayer to Christ, the Ur~ioersal Kir~g and add prayers for th.e inten-tion of the Holy Father. These practices not only involve little or no extra burden for most religious; they are also devotions that can be a great help toward maintaining a fervent spiritual life. Needless to say, many other ways of multiplying plenary indulgences can be calculated from the lists that have been given. This can be left to individual devotion. One cau-tion might be in order: namely, the gaining of indulgences should not be allowed to become a sort of obsession that ruins one's peace of soul. However, granted that one is able to preserve a wholesome mental attitude, .this parting suggestion may prove helpful: Form the habit of saying 1 Our Father, Hail Mary, and Glory for the intention of the Pope at each visit to the Blessed Sacrament. Other-wise many indulgences may be lost because of the omission of the prescribed visit and prayers. 389 Sanctifying Gracer A Priceless Re~li~:y Leo. A. Coressel, S.J. THE present-day Liturgical Movement has as its slogan: "It is the Mass that Matters." And rightly so, be-cause the Mass is the most sublime of all acts of cor-porate worship. But if one looks to the internal disposi-tions of the soul and to its right relationship with God, it is sanctifying grace that matters. For without grace the soul is in a state of enmity with God and spiritually dead. Sanc-tifying grace is so important that its presence or absence at the moment of death spells the difference between success and failure of life. Sanctity and perfection, moreover, are measured not only by the habits and acts of virtue but also in terms of sanctifying grace. The greater the measure of sanctifying grace in a person's soul, the holier and the more perfect he is. Sanctifying grace is a priceless treasure; yet to under-stand and appreciate its reality is admittedly a difficult task. In the first place, we are prone to think of the soul in the state of grace in terms of freedom from mortal sin. This perhaps is due to the elementary catechetical training of childhood, when the great mysteries of faith were proposed in a manner befitting our abilities. We were then impressed with the idea that in Baptism the soul is washed free from sin, that in the sacrament of Penance we are cleansed by the blood of Christ. Less prominent in our minds has been the idea of the realness of this great grace. Then, too, as is the case with other truths of our faith, we have no immediate experience of sanctifying grace. We do not see it, we do not smell its fragrance. Nor do we even understand it 390 SANCTIFYING GRACE fully. With or without sanctifying grace our personalities, actions, and thoughts are apparently the same. Despite the~e difficulties a study of sanctifying grace is well. worth our while, because of the place it holds in the economy of salvation. Take, for example, the redemptive work of the Savior. A major elemen[ of its meaning is lost, if we forget that it was to restore sanctifying grace to fallen man that Jesus Christ was born into this world; that He lived, suffered and gave His life on the cross. King by divine right, He was born in a stable that He might clothe us in the divine royalty of grace. For thirty years He led a life hidden at Nazareth that we might find glory before God by means of His grace. His pierced hands and feet and side on the cross are so many voices suppliant of sanctifying grace. To make men sharers of His grace, Christ established a Church and instituted seven sacra-ments. Furthermore, the actual graces, which are con-tinually poured out on man in divine munificence, have as their chief purpose to prepare and dispose the soul for sanc-tifying grace, to effect an, increase of it, to preserve it and bring men finally to their ultimate goal and perfection-- life with God in eternity. God's Greatest Work If we.wish to attain to a better realization and appre-ciation of sanctifying grace, we shall do well to follow a child to the baptismal font or a penitent in mortal~ sin to confession. When water is poured and the words are said or when sacramental absolution is given, a truly wonderful change takes place. If our eyes of faith were illumined with an innermost vision of the mysteries of God, we should be privileged to see a work which, under one aspect, St. Thom-as calls greater than the creation of heaven and earth. In answer to the question whether the justification of the 391 ungodly is God's greatest work, the Angelic Doctor says in part: "A work may be called great in two ways: first, on the part of the mode bf action,, and thus the work.of crea-tion is the greatest work, wherein something is made from nothing; secondly, a work may be called great on account of what is made, and thus the justification of the ungodly, which terminates at the eternal good of a share in the God-head, is greater than the creation of heaven and earth, which terminates at the good of mutable nature.''1 We may think of all the treasures of earth; the gold and silver extracted from its depths in Alaska, California, and Colorado; the oil pumped in Oklahoma and Texas; the diamonds mined in Africa: the pitchblende so rich in radium, in Canada. We consider the vast coal deposits and veins of iron and copper, not only in the United States, but in the whole world. Raising our eyes to the heavens, we see the sun, the moon, Mars, ~lupiter, Saturn, the~ Milky Way, and we peer at the stars beyond, stretching countless light years into. space. All these owe their existence in some way to God's creative ~iat. Yet these and all other bodies of mutable nature are of less importance, of less value than sanctifying grace by which the ungodly are justified. That this tremendous value is often not appreciated is shown by the fact that many are only too willing to barter this treas-ure for a small sum of money, for a passing pleasure, to satisfy a vain ambition, or to become more popular in their own little circle of friends. Holding the middle place between the angelic world and brute matter is man, composed of body and soul. Coming from the hands of God graced with intellect and will, he is superior to the rest of the visible world, inferior in nature only to the angels and God Himself. His natural 1Summa Theological 1, 2, q. 1 13, a. 9. Literally translated by Fathers of the Eng-lish Dominican Province. 392 SANCTIFYING GRACE powers of intellect have carried him to the heights and erected monuments as memorials of his genius. In the universities and towns and countryside he has philoso-phized and sought to .unlock the secrets of nature. But. however greatman's natural intellectual gifts, they are of less value than the sanctifying grace in the soul of a newly baptized infant. In the course of centuries the world has witnessed the greatness of character and soul of hero and saint, canon-ized and uncanonized, of lay person and cleric, of a Lin-coln, a Magdalene, a St. Francis of Assisi, a Xavier, a Plus XI. Yet all their n~tural greatness is as nothing compared to the sanctifying grace in the soul of a repentant criminal led to the electric chair or of an unkempt half-wit shuffling along the streets. It is clear, then, that some magnificent reality is pro-duced in the soul when sacramental absolution is given to a person in mortal sin. Grace is a reality in the fullest sense of the ~ord and in the same sense that man, a rose, or God Himself is real. It has physical being; it is a permanent thing that w~ll last until destroyed by mortal sin. It is spiritual like the human soul; not material like the body and other visible things. Sharing the Dioine Nature That sanctifying grace is a reality and a priceless one there can be no doubt. We can perhaps improve our under-standing of it bya consideration of the effects it works in the soul. Among many others, there are two effects which are outstanding, namely, that of sharing the divine nature and that of adopted sonship. It is necessary to restate here certain truths which but recently apeared in this REVIEW. The issue of September, 1942, contains an article on the supernatural life in which 393 LEO A. CORESSEL Father G. Augustine Ellard gives a .rich and inspiring treatment of our sha~e in the life of God. Yet we believe that a brief return to this same topic is warranted by its sublimity as well as by the purpose and setting of this article. In his second epistle St. Peter tells us of our share in the divine nature: "For indeed his divine power has granted us all things pertaining to life and piety through the knowl-edge of him who has called us by his own glory and power mthrough which he has granted us the very great and pre-cious promises, so that through them you may become par-takers of the divine nature, having escaped from the cor-ruption of that lust which is the world" (2 Peter 1:1-5). In weighing the words of St. Peter we must not think of the divine nature within us as the gold plate of a statue hiding the dross of baser metals beneath. The truth of the matter is that we are internally changed by it. Just as the life principle of an orchid gives color and texture and shape to common chemical ingredients making of them an orchid, so in somewhat the same manner, sanctifying grace, which is a principle of divine life, deifies us mortals, making us godlike. The Fathers of the Church insist on this point of deifi-cation. St. Athanasius remarks: "He (Christ) was not, therefore, first man and then God, but first God and then man in order that He might rather deify us." St. Augus-tine describes the process of deification as follows: "He jus-tifies who is just of Himself, not from another; and He deifies who is God of Himself, not by participation in an-other. But He who. justifies, also deifies, because He makes men sons of God through justification." From St. Cyril of Alexandria we have words too pertinent to omit. Christ, he says, is fashioned in us when the Holy Spirit infuses a certain divine form by sanctification and justice. For thus 394 SANCTIFYING GRACE there shines forth in our souls the impress of the substance of God as the Holy Spirit moulds us anew by sanctification in Him. From these testimonies it is dear that God gives a share of His nature to raise men up to be like unto Himself. He does this by means of sanctifying.grace. This grace is regenerative, effecting that men are reborn, not of flesh and blood, but of God. As a result they share His nature just as any child shares the nature of his parents. "But when the goodness and kindness of God our Savior appeared, then not by reason of good works that we did ourselves, but according to his mercy, he saved us througFi the bath of regeneration and renewal by the Holy Spirit; whom he has abun. dantly poured out upon us through ,Jesus Christ our Savior, in order that, justified by his grace, we may be heirs in the hope of life everlasting" (Titus 3:4-7). "To as many as received him, he gave the power of becoming sons of God: to those who believe in his name: who were born not of blood, not of the will of the flesh, nor of the will of man, but of God" (~lohn 1:12-13). Deified by grace, man is disposed to lead a godlike life. His person and actions are poles apart from those of a man in mortal sin. He is a new creature, created in Christ ~lesus. He is godlike in person, endowed with a principle of divine actions, actions which bear an intrinsic relation to his su-pernatural destiny. There remains the question of the manner in which we share the divine nature. We are deified, it is true; but in what sense? We are made godlike; but what precisely is sanctifying grace which effects these marvels? We know the nature of the soul which moulds matter in the form of man. What rhea of sanctifying grace which deifies us? Here we are face to face with a mystery, the ultimate under-standing and vision of which we must leave to eternity. 395 But the main outlines are quite clear and these we shall be content to sketch here. The divine nature of sanctifying grace certainly does not imply identity with the uncreated divinity itself. About this there can be no argument, for to hold such an opinion would make one guilty of Pantheism, which is ruled out even on grounds of right reason. Rather, our deification is effected by a created gift, which we know as sanctifying grace. By reason of this gift we begin to share, in a dim and imperfect way, the life to which it ordains and disposes us. This is nothing less than a share in the inner life of God as He is in Himself, a share in that knowledge and love and possession common to the Father, Son, and Holy Spirit which is proper and natural to them alone. It is a share in that which is divine, a face to face vision, love, and pos-session of the Three Persons of the Blessed Trinity. On this earth our share is as a seed, the seed of God, as writes St. John: "Whoever is born of God does not commit sin; because his seed.abides in him and he cannot sin, because he is born of God" (I John 3:9). It should be noted that these words do not mean that a person in the state of grace cannot commit grave sin. Rather they are to be taken in the sense that sanctifying grace will remain as long as man does not make himself unworthy of it by mortal sin. Indeed, as long as one lives up to the ideals set before him by grace, it can be said in a true sense that he. will not and cannot sin. What is quite clear from the words of St. John is that the seed of God is planted in souls. It is left to their ten-der care, to be nourished, to be guarded, to be protected from the blight of mortal sin. By spiritual efforts that seed can be made to grow to the full stature of its inherent potentiality. Just as favorable conditions of sun, air, and soil will cause the acorn to grow to the full grandeur of an 396 SANCTIFYING ('~RACE oak, so this divine nature of sanctifying grace, carefully guarded and nurtured unto God's judgment seat, will win for the soul its fullest flowering and fruit in the possession of God as He is in Himself in the beatific vision. In a word, divine life is already had on this earth, although imperfectly. There is sanctifying grace, a new nature, a share in the divine nature and a principle of divin~ life. Corresponding-to that principle is a knowl-edge of God by divine faith, a desire of attaining Him in eternal life by hope, and a love of friendship. In heaven faith will yield to vision, hope to possession, while love will be intensified a thousandfold. Thus the. soul enjoy-ing the beatific vision shares the divine life of God in the most perfect way conceivable, which only God could plan and bring to execution. Adopted Sonship Another effect of sanctifying grace which powerfully portrays its reality is adopted sonship. A consideration of it will bring out at the same time in still clearer relief, our participation in the life of the divine society of God. Adoption is the installation of an outsider as a son with the right of inheritance. That God does adopt the just soul as His own son is clear from the words of St. Paul to the Galatians: "But when the fullness of time came, God sent His Son, born of a woman, born under the Law, that he might redeem those who were under the Law, that we might receive the adoption of sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, Abba, Father. So that he is no longer a slave, but a son; and if a son, an heir also through God" (Galatians 4:4-7). Consider fora moment, ari example of human adop-tion. Mr. and Mrs. Johns, either because they have no 397 LEO A. CORESSEL ¯ children of their own, or out a burning desire for an-other baby in the home, decide to adopt James, an orphan six months old. After the due formalities of investiga-tion and law have been fulfilled, James is taken home and installed as a son. Yet there is a world of difference between this case of human adoption and that of God in which the just are made His sons. In human adoption there is no question of an inner change in the infant; it is no more than a mere external legal transaction. James does not become the real son of his foster parents; they only consider him so. But when God adopts us He communicates a new nature, a share of His own, whereby we are deified. We are internally changed for we are born of God and become His sons in a real sense. Now we have God as our Father so that we can say in very truth: Our Father who art in heaven. As adopted sons we take our stand with Jesus Christ the Only-begotten Son. A Son by true eternal generation, the Second Person is such by nature. Born of God by the regenerating powers of grace, we are sons by adoption. "But if we are sons, we are heirs also: heirs indeed of God and joint heirs with Christ, provided, however, we suffer with him that we may also be glorified with him" (Romans 8:17). This inheritance is that crown of ¯ glory which God has prepared for those who love Him. For it is the eternal incorporation into the divine family of the Three Persons in the beatific vision, where the redemptive work of the Savior reaches the peak of final, definitive perfection. From a consideration of these dynamic truths two very practical conclusions stand out. First and foremost is a sense of righteous personal dignity as adopted sons who are sharers in the divine nature. It is a sense of dignity that should inspire us to a filial relationship with God, too busy 398 SANCTIFYING GRACE as sons about the things of our Father to be engrossed in creatures for their own sakes. It should inspire us to see others as actual~or potential members of the same divine family. The second conclusion is a very high regard for and appreciation of the reality and true value of sanctifying grace. If what has been said is true, then with just rea-son could St. Thomas write that, considered in the light of the effect produced, the justification of a sinner which terminates at the eternal good of a share in the Godhead is greater than the creation of heaven and earth, which terminates at the good of mutable nature. Think, then, in what a work we are already cooperating with God when we effect an increase of sanctifying grace in our own souls, an increase as it is of divine nature, making us more godlike. Think, too, of our work with our fellow-men, our good example in inspiring souls to repent of their sins and enter into the light of divine grace, our prayers and works for sinners and infidels and heretics, our apostolic duties of teaching, counselling and advis-ing. They all play their share, small though they may be, in restoring and increasing the kingdom of Christ, the kingdom of light and life .and grace, in our own souls and in those of our fellowmen. FRANCIS DE SALES AND THE LITTLE OFFICE An article in the January n'umber of this REVIEW (p. 58) carried the statement that St. Francis de Sales gave his Sisterhood the Little Of?ice of the Blessed Virqit~ because the Divine office was then under censure by French Bishops. Father L. 3ac-quiet00. S.F.S., objects to this statement--and rightly so, because St. Francis's own testimony is against it. According to Father Jacquier, the reasons given by St. Francis may be summed up as follows: 1) The difficulty of reciting the Great Office with the proper pro-nunciation. 2) It is better to recite a short office slowly and with great piety than to slaughter the Great Office ina hasty and unintelligible way. 3) In the Visitation Order are received feeble and sick persons who would find extraordinary difficulty with the Great Office. , 399 Pert:ection I:he Religious Augustine Klaas, S.J. ACATHOLIC who strives steadfastly to do as much supernatural good as he can in the particular circum-stances in which God has placed him has attained to spiritual perfection. In his daily life, such a one practises many virtues, above all, the virtue of charity, which, when possessed through sanctifying grace and exercised to the utmost, is the quintessence of perfection. The more this love of God increases in his soul; the more it permeates his every thought, word and deed; the greater will be his per-fection arid the more closely will he be united to God both here on earth and hereafter in heaven. Spiritual perfection, then, is gaged principally by one's affective and effective love of God for Himself and of all else for His sake. It includes both the precepts and the counsels. It has as its sublime Exemplar, Jesus Christ Himself. V. The Religi'ous State, the "'State of Perfection" Spiritual perfection may be achieved in any state of life. There is, however, one state of life in which perfection can be attained to more readily and easily, because there the ,means to it are more abundant and efficacious: the religious state. In this state one normally tries for perfection more earnestly and reaches it more frequently. So true is this that theologians have not hesitated to call the religious state the "state of perfection," that is, a stable manner of life in which one makes profession of pursuing perfection. This 1This is the last of a series of three articles on Perfection. Though a part of a series, the article is complete in itself.--Ed. 400 PERFECTION AND THE RELIGIOUS pursuit of perfection, however, is r~ot carried on in any manner at all, but in a certain definite way, namely, by observing the evangelical counsels, which can be reduced to the three main ones, poverty, chastity and obedience. The practice of these three counsels as a means to per-fection was substantially recommended by our Lord Him-self. When the rich young man said, "All these (com-mandments) I have kept: what is yet wanting to me?", Christ answered: "If thou wilt be perfect, go, sell what thou hast, and give to the poor, and thou shalt have treas-ure in heaven; and c6me, follow me" (Matthew 19:20- 22). A little later He declared to his disciples: "And every one who has left house, or brothers, or sisters, or father or mother, or wif~i or children, or lands, for my name's sake, shall receive a hundredfold, and shall possess life everlast-ing" (Matthew 19:29). In these two texts are clearly pointed out the counsels of poverty, chastity, and obedi-ence: poverty, in selling "what thou hast"; chastity, in foregoing wife and children: obedience, in following Him in all things. The history of those who have heeded this divine call is a glorious one; it is an integral part of that mark of holiness which distinguishes the true Church of Christ from its many counterfeits. It must be admitted that these counsels can be, and sometimes are, practiced outside the technical "state of per-fection." What makes the religious life a real "state of perfection" is the ~ows by which the religious obligates himself to observe the three evangelical counsels. It is these vows which give to the religious life that stability without which there can be no state of perfection. Canon law expresses this doctrine succinctly when it describes the reli-gious state as "the firmly established manner of living in community, by which the faithful undertake to observe, not only the ordinary precepts, but also the evangelical 401 AUGUSTINE KLAAS counsels, by means of the vows of obedience, chastity and poverty, . . " (Canon 487). Hence, according to Canon Law, a religious institute is "every society: approved by !egitimate ecclesiastical authority, the members of which tend to evangelical perfection, according to. the laws proper to their society, by the profession of public vows ¯ . . " (Canon 488). Public vows are of the essence of the religious state. There is no obligation to enter upQn this state of life. It is utterly free. Christ said: "If thou wilt be perfect." It is a counsel, not a precept. I may take it or leave it, even when there is the dearest evidence that God has given me a vocation. Contrary to what is sometimes heard on this point, I can save my soul and .even attain to perfection, although I do not follow the higher call. True, there is a precept to love God to the utmost and upon doing that depends mainly my perfection, but there is no precept to vow the following of the three evai~gelical counsels as a particular means to attain to the perfect love of God. The way of the three counsels and vows is doubtless the best means of all for that purpose, but it is not an indispensable means. There are saints who have reached the highest sanctity outside the religious state, outside the "state of perfection." It may even happen that a person living in the world may be far more perfect than a religious in the "state of perfection," because the norm of perfection is not one's state of life, but charit~t. However, it cannot be denied that perfection outside the religious life is ordinarily more difficult to achieve; hence it is an extremely hazardous thing to refuse to answer the dear call of Christ to the reli-gious state. It is the religious who has the best chance of loving God to the utmost,, because he has freely adopted the best means to that end, namely, the persevering practice of the three counsels under vow. 402 PERFECTION AND THE RELIGIOUS VI. The Religious State and Cbarit!t What is the relation of the religious vows and rules to charity, the essence of perfection? Saint Thomas answers in the Summa Theologica (II-II, q. 186, a. 7) that "the vow of religion is ordained to the perfection of love as its purpose, and all the other observances of religion are ordained to the carrying out of the vows." The vows and rules are, therefore, means to the perfect love of God. Something done under vow is more perfect than a simi- 1;it thing done without the vow, all other things being equal. Let us suppose two teachers employed in a high school: the one, Father Spencer, is a religious; the other, Mr. Jones, is agood Catholic layman. Father Spencer and Mr. Jones teach their classes daily in obedience to the presi-dent of the high school, who is also Father Spencer's religious superior. Father Spencer has the same merit for the exercise of his virtue of obedience as Mr. Jones has, but in addition he has also the merit 6f the virtue of religion, the most excellent of the moral virtues. By reason of his vow, his act of obedience is more pleasing to God and manifests greater love of God than does that of Mr. Jones. The fact that Father Spencer is under the obligation of his vow to obey, does in no way diminish the merit of his act of obedience. Obligation does not decrease merit, as some have tried to maintain, alleging that without the vow there is greater liberty and from that standpoint greater merit. This is not so. Does a mother caring for her sick child (a serious obligation for her) merit less than when she gives a beggar an alms to which she is not obliged? She is free to omit the second, but not free to omit the first. This comparative lack of freedom in no wise lowers her merit. The martyr is obligated under pain of mortal sin and eternal damna-tion to profess his faith and to die for it, and yet there is 403 AUGUSTIN~ KLAAS no more heroic act of love nor a more meritorious one than martyrdom. Nor does what is done under obligation necessarily proceed from fear; it can and should proceed from love. Such are the vows of religion. They are assumed out of a great love of God; they are observed faithfully on account of this same love. The very perpetuity of the vows implies a great love of God. Two young men not subject to mili-tary service volunteer. The one does so with the under-standing that he may withdraw from the service when-ever it pleases him; the other, for the duration of the war. o Hasn't the one who enlisted for the du~ration shown greater generosity and love of country? By his vows the religious volunteers for God's service in the state of perfec-tion for the duration of his life. Spiritual writers have compared that act to martyrdom. It is a most sublime act of the love of God; it can merit a reward akin to that of martyrdom. If we examine these three vows more intimately we see that they contribute immensely to progress in the love of God which is perfection. Negatively, they remove from the religious the three principal obstacles to spiritual per-fection: "the lust of the flesh, the lust of the eyes, and the pride of life" (I ,John 2:16). Voluntary poverty does away with the inordinate love of and solicitude for tem.- poral things: voluntary chastity banishes all carnal dis-order and the worrisome care of family: voluntary obedi-ence, being a continuous exercise of humility, removes pride, the misuse of liberty, and all anxiety as to the best use of our liberty. Not only do these vows remove bar-riers, they also positively foster in us the love of God; in fact, they are a constant and uninterrupted exercise of that love. in the religious state there are also many other acts, which are not commanded by vow, but only by rule. In 404 PERFECTION AND THE RELIGIOUS most religious institutes the rule of itself does not oblige under sin, even venial sin, yet the acts performed according to the rule have the full merit of the virtue of religion. The vows and the rule are the means ~oar excellence of advancing in charity, the essence of spiritual perfection. ¯ Some of the general advantages of the religious state, the "state of perfection," may be noted. The religious state is a safe haven from innumerable dangers to the sou!, and a powerful aid to the acquirement of virtues of every kind. After martyrdom, it is the most perfect act of charity, because in it the religious gives his all to God for-ever. Indeed, as already mentioned, the religious state is a kind of real martyrdom, bloodless and less terrifying, but more painful by reason of the length of time involved. It is a holocaust, not merely offered to God, but consumed utterly in the fire of His love. It is a kind of second bap-tism, removing the punishment due to previous sins, as St. Thomas asserts (Summa Theoloqica II-II, q. 189, a. 3). It is a perpetual exercise of the virtue of religion, the highest of the moral virtues. The religious state also effects immense good for the neighbor, both spiritually and temporally, by prayer, by good example, by works of charity, as history eloquently attests. Finally, its rewards are the greatest: a "hundredfold" in this life and in the next a huge share in the eternal joys of heaven. Of course, as Bede Jarrett, O.19. says, "it may be said quickly to all this that religious life cramps the soul, shuts it in, hampers its free development; and the answer would be presumably to admit the accusation. Religious life does shut in the soul; but only as steam is shut in and cramped that it may work the more. A man may give the steam ample room for free development, but only at the risk of finding it useless tohim; if he can somehow cloister it narrowly it will work the harder. The flaring jet of gas, 405 AUGUSTINE KLAAS blown widely by the wind, has no doubt scope for its free movement, but (if the fantastic expression be allowed) clothe it with the habit of religion and it will become, as incandescent, a better source of heat and light. Perhaps in some such way the spirit of man may nee~t a cloister and a habit, the restraint of vow and rule, in order that it may be fuller of energy and intense existence, live more com-pletely and earnestly, affect better, its dutiful purpose to give light and heat in the world about" (The Religious Life, p. 49). The personal aspect is well expressed.by these words, often attributed to St. Bernard: "Is not this Religion-holy, pure and immaculate--in which a man lives more purely, falls more rarely, rises more quickly, walks more safely, is sprinkled with the dew of grace more abundantly, rests more securely, dies more confidently, is cleansed more quickly and is rewarded more copiously?" A religious need never look wistfully towards some other state of life, foolishly day-d~eaming of what might have been. His is a lofty state of life. His is the royal road to spiritual perfection and the highest love of God. Let him tread that road humbly and gratefully. Let him walk courageo~asly and generously in the footprints of Him Who repeats daily in the heart of every religious, "Come, Follow Me." BOOKS RECEIVED THE MEANING OP THE MASS. By Paul Bussard and Felix M. Kitsch, O.F.M. Cal). P.J. Kenedy ~ Sons, New York. ANSWERS. By Winfrid Herbst, S.D.S. Salvatorian Fathers, St. Nazianz, Wis-consin. MY SILENT PARTNER. °By H. J. Heagney. Salvatorian Pathers, St. Naz~anz, Wisconsin. THE BOOK OF CATHOLIC AUTHORS, By Walter Romig. Walter Romig ~ Company, Detroit. A LETTER FROM LISIEUX. B~r 2ohn Mathias Haffert. The Scapular Press, Sea Isle City, N. J. MOMENTS WITH GOD. By Edward F. Garesche, S.J. Bruce Publishing Com-pany, Milwaukee. 406 From Prles~s Reverend Fathers:' A rather indispensable requisite for direction in the confessional is to allow ample time for the hearing of the confessions. If this time is barely adequate merely to hear the confessions, little direction can be given. Signed, etc . Reverend Fathers: I have been interested in your discussion about the direction of religious, particularly of Sisters; and having had some experience in the matter I thought I might contribute my mite to throw light on the subject. Comparing my experience among the various members of many communities I find that in certain communities the matter of direc-tion is a usual one, whereas in others it is hardly ever used. This has led me to the conclusion that the traditions of the community imbibed in the novitiate have something to do with the use or non-use of direction by the Sisters. It seems, therefore, that the novice-mistress will have very much to say whether.and how the Sisters of her community are going to seek the benefit of direction. It would seem to me that the novice-mistress should teach her charges about the nature, value and method of spiritual direction. Father Fab~r's famous chapter on the matter in Growth in Holiness will be a big help. The thought also occurs to me that it would be well to draw up a symposium of the various ideas suggested, in a final summing up paper by the Editor, so that the conclusions will be easily and quick-ly apparent. Signed, etc. Reverend Fathers: Penitents that are seeking direction will be inclined to respond to a confessor who, they are convinced, possesses among other things a sympathetic understanding of their individual needs. Upon the shoulders of Fr. A, however, rests the burden of proof, and this can hardly be accomplished by silence. Since it is true that he cannot 407 COMMUNICATIONS begin to assume real guidance until he has first ascertained the work-ings of God's grace in a particular soul, his prime task is not only to show evidence of personal interest, but also to provide opportunities for self-revelati0n. The tenob of a confession, even though it contains only "ordinary human failings," should suggest the topic for a simple instruction of a psychological character, calculated to show how these faults develop or how the opposite virtues may be strengthened. Probably nothing so encourages penitents as to hear a description, however brief, of a condition similar to their own interior activities; to see pictured before them, as it were, their own feelings and thoughts which are often difficul~ for them to express in language. This is especially true of those penitents who feel that they are deriving no fruit from their prayer, and think they are making no progress in perfection. An instruction of this kind, given with prudence and gentleness, may do much to invite spontaneous openness towards Ft. A. Fr. A, when all is said and 'done, may-decide to limit.himself;- ¯ after hearing a confession, to a few pious phrases and admonitions. He may even speak sublimely about the Holy Trinity, the Blessed Eucharist, or the Sacred Humanity of our Lord. To be sure, this practice is very praiseworthy and ought to engender devotion in a general way. But let us refrain from calling it "Spiritual Direc-tion." Wise guidance demands an intimate knowledge of the main factors in a penitent's past life: of present faults, virtues, habits, dis-positions, temptations, etc., which cannot be garnered magically out of the air. And it stands to reason that these spiritual hors d'oeuvres are destined to fall far short of any real plan of direction, to say nothing of their inefficacy to provide a substantial diet for each indi-vidual soul. May we add that in the direction of penitents who are composed of bod~/and spirit, it is essential that a good confessor ground him-self well in the fundamentals, at least, of human temperamental traits and the organic and nervous funetions of the human frame. Not all failings are the direct result of bad will or the blandishments of the devil. Let Fr. A examine himself on whether he has ever attempted to corrdct, by spiritual remedies, a meditation made poorly because of physical fatigue or severe mental strain. With this last thought in mind, besides the bibliographical suggestions made in the previous issue of this REVIEW one might profitably recommend to any con- 408 COMMUNICATIONS lessor, as a supplement to his spiritual wisdom, such books as: Psgchologg of Character, by R.'Allers: Lindworsky's Psychologg of Asceticism and Training of the Will; McCarthy's Safeguarding Men-tal Health; D. yon Hildebrand's In Defense of Purity; the excellent study of characters (as a basis for spiritual activities) in one of the appendices to Tanquerey's Spiritual Life; and any standard works, e.g. Gray'~, on Anatomy and Physiology. Signed, etc; Reverend Fathers: The authorsof most of the communications in the S~ptember REVIEW, especially the priests, seem to think that the priest should always take the initiative in giving spiritual direction to reli-gious; and they find fault with youk Father~ A for not doing this. But I think that much can~be said on Father A's side. Not all reli-gious are interested in getting spiritual direction from their confessor. Furthermore, as for those religious who would appreciate some spir-itual direction, why should not they take the initiative? Why shouldn't they presume that the priest is willing to help them until he shows that he isn't? Why should it be necessary for a priest to deal with mature people as he would with a child and ask such ques-tions as, "Is there anything that is a source of anxiety to you?°'- "Is there any way I can.help you?" etc . I propose these difficulties sincerely. I think that spiritual direc-t'ion is a two-sided affair, and that in general the approach should be made by the penitent, not ~he priest. There is no comparison between the retreat-confessor and the ordinary confessor. At the time of retreat religious are particularly susceptible to good advice, and the conferences of the retreat are often occasions for seeking counsel. The ordinary confessor has no such external helps. Signed, etc . From Sisters Reverend Fathers : As a suggestion concerning the problem of direction by the con-fessor, I would say that religious should be taught how to go to con-fession. We were taught when children, "Say what sins you have committed and how many times," and that is perhaps all many of us did before entering a convent and even continue to do. If, after entering upon the religious life, confessions would be made differ- 409 COMMUNICATIONS ently, as they should be according to books, and retreat conferences~ it would be helpful to be told what to tell in confession besides sin. Another thing: Many of our difficulties are with superiors and members of the community, and to seek direction the Whole story or part of the story would have to be told. "As this means bringing the faults of others into one's own confession, spiritual direction is often skipped, and one plods along perhaps on the wrong road. But what can one do? Signed, etc . Reverend Fathers: I wish to say that for many religious, spiritual direction is simply out of the question because of the custom of having the pastor serve in the capacity of confessor. I do not say this by way of criticism, but it is a simple fact that this custom does give rise to an embarrassing spiritual predicament. I'm certain that many souls would be eter-nally grateful and that a revival of spiritual fervor would be effected in many convents if this custom could be changed. Signed, etc . Reverend Fathers: As I have been fortunate at different periods in my more than thirty years in religion in receiving valuable direction from the ordinary confessor, and also have hungered for it for long stretches and now rejoice in three and a half years of satisfaction, may I try to make this available to other sisters? "How to get together?" If possible, a word from the confessor on his willingness to give personal 'he!p any time wanted. If that is not suggested, then the sister should ask straight out for help, or-- if she wants steady, consistent supervision--for direction, and express her readiness to be a real child in candor and obedience. If at any time ~she does not seem to get the confessor's meaning, or if she feels the advice is not fitting her, she should say so, knowing that both want to make the necessary adjustment for real help. She can certainly say when advice has helped her and where a point is often repeated ask to have it more fully developed. Sometimes a "light" or a resolution from her meditation or day of recollection may be a God-sent hint, and the confessor can help her to use it more effectively. I think the weekly confessor's direction can not be substitute~l 410 COMMUNICATIONS for by advice in the anfiual retreat or by an occasional visit from a special confessor. Its unique advantages seem to be: 1) consistency through ups and dgwns; 2).more balanced judgment of what should be striven for; 3). convincing encguragement and reproof; 4) the sister's confidence in knowing there is one who knows her to help in an emergency. Signed, etc . Reverend Fathers: Your article.Spiritual Direction by the Ordinary Con~:essor in the July issue of REVIEW FOR RELIGIOUS has greatly interested me and a number of Sisters who have just returned home from the various brands of summer sessions. Among those who read your article; the consensus of opinion seems to be that we ask for and receive educa-tional guidance more readily and effectively because we understand how to state: our problems in that field, a thing with which most of us have difficulty in spiritual guidance. Nearly all Sisters have read Saint Ignatius, Saint Francis de Sales, Faber, Dora Marmi.on, Tissot, et al. ; so generally we have s6me background, But we simply do 'not know the procedures for the practice of regular and consistent spiritual guidance: As far as I can judge, all our confessors have been Father A's, but the net result in guidance is indefinite and without satisfying.resultl, at least in my case. A few model "opening exercises" including hints on the amount of background, if any, which is needed, and other essential details for the presentation of one of the "practical situations" would glad-den the heart of any of us as well as give the Sisters' ordinary con-. fessor a real "starting point'." ~ Having missed the ordinary confessor, I steppe~t into the confes-sional of one of the parish curates to make my weekly confession. "Jt{s't what progress have you made during the past week in the prac-tice of . . . ?'' I was not prepared to give a definite account. The expecthtion of an o~casibnal qhestion of ~this""t~;pe would hel~ in many ways and provide an opening. Signed, etc. Reverend Fathers': ~ I am speaking for all,the members of our small community, ten religious. We.have been without any real spiritual direction for a 411 COMMUNICATIONS long time, and our positive suggestion would be this: Let the con-lessor give a few words on the saint of the day, virtues to be imitated, etd., or on the Gospel for the Sunday. This direction need not be specific direction for one special individual, but a general one suitable for all. We do hope to receive some direction in the confessional, if not weekly, at hast occasionally. Signed, etc . Reverend Fathers: Your case of Father A was so well put that I almost sympathized ~with him. Yet I do not see how timidity can be an excuse for one so zealous. Even if it were, it would not answer in many cases. If direction is "the methodical, regular instruction given by a person with grace of state to an upright and generous soul to help her advance in solid piety and even toward perfection," how could so many priests --"persons with gra.ce of state"--be unable to fulfill this office? If they.are unable is it not rather because of their lack of interest in the spiritual life than their lack of preparation to undertake the work of helpful confessors? Father A may be excused because of timidity. That is surely not the reason the great number of confessors rarely give more than absolution. Why should they be so timid on spiritual matters? And if they hesitate to attempt to find out whether their advice would be received by us, what of our timidity about asking help occasionally from one who never gives more than he must even when he is asked and sometimes cuts us off sharply with no help whatsoever ? Signed, etc . Reverend Fathers: I have read all of the comments on Confessors of Religious and ¯ Confessions by Religious. May I add a few running thoughts? 1. The kindness and patience of confessors even after hours in the confessional is really remarkable. The readers of this REVIEW must confessthat ninety-nine times out of a hundred, they have met with utmost consideration. 2. Penitents should forget the phrases used in prayer-book examinations of conscience and really tell what they did as it hap-pened, e.g., "I got angry and slammed the door." I will admit that it is not so genteel as, "I became impatien~ and broke silence," but it gives .the confessor a better idea of the incident and is more humili- 412 COMMUNICATIONS ating to the" penitent. Humiliation fosters spiritual growth better than consolation and generalities. 3. Personally, I like a comment on the confession I have made. and would welcome a suggestion for a weekly or a monthly practice. I must admit an abrupt question makes me mentally blank: but a suggestion to report on my particular examen at my next confession would make me do some spiritual work. 4. Sisters would do well to keep silence about their confessions and their confessors. If I were a confessor I should not like the advice I gave repeated at community recreation. 5. Most of the Sisters are very appreciative and very grateful to their confessors for the generosity shown by them in accepting the arduous, assignment of "ordinary" confessor. If all cannot be fatherly and psychological and very energetic and alert; we must admit that all, or nearly all, are earnest and devout, and above all. patient. 6, Both confessor and penitent will be more at ease if they are unacquainted outside of the confessional. 7. Better guidance can be given if the penitent will present her-self "regularly" to the ordinary confessor. A Sister " Reverend Fathers: It is the experience of most of our houses that there is a real need for spiritual direction in the weekly confessions. Without this there is a tendency for the Sisters to put work first and spiritual exercises second. Routine confessions with little or no practical advice are of little help. Some years ago, in one of our houses, the confessor, when first appointed, gave each of the Sisters a subject for particular examen and insisted that they report to him each week regarding the subject. In less than a month there was a marked difference in the spirit of that community--so much so, that the superior said that, had the confessor remained six months, the community would have been a community of saints. (The Father was only replacing.) In another community, the retreat-master carried the theme of the Indwelling of the Holy Spirit all through the retreat. The confessor took it up and encouraged the Sisters in its practice afterwards.In that com-munity charity reigned supreme. 413 COMMUNICATIONS If confessors could lead their penitents in contemplative com-munities to God through self-forgetfulness, they would be of the greatest help. These souls can reach the heights of. perfection if they can be persuaded to fix their attention on God instead of self. Thank you for this opportunity to express our opinion on an important subject. A Mother Superior Reverend Fathers: As religious, we really wish and seek for spiritual guidance and more or less expect the confessor to be the one to guide. In many cases we do not know how to go about it: in other cases, when this guidance has been asked for and there is no follow-up, we lose heart. Again, we may have waited for weeks or months to seek advice or help from a certain confessor (for instance the retreat-master), and here were treated lightly or hurriedly. Is it any wonder that one loses heart and makes the weekly confession just the mere recital of one's sins and imperfections, and many times just a repetition of last week's story? To advance in our spiritual life through our confessions there must be interest and patience off the part of the confessor and the penitent. If the confessor is interested, he will find a way that will lead the penitent on to greater holiness and peace of heart. The religious herself will want to improve her spiritual status and will work at it with heart and soul, if she finds in her confessor this inter-ested guide: In my mind, there is no place where a priest can do as much good as in the confessional, since there he speaks directly to the soul, to a soul that is eager to reform and advance, therefore to a soul that is more open to suggestions, etc. In the many confessions that I've made, those that gave me the greatest help were those in which the confessor came right back at me with something that I had confessed or asked me if there was any-thing in which he could help me. To this day the help I received on those [eu~ occasions still urges me on. If spiritual guidance will do this on rare occasions, what would it not do if given oftener? Now comes the question, "How can this be brought home to the confessor who is not in the habit of doing this?" Also, how would one work out a plan for nuns like the one given by the Brother Novice Master? A Sister Superior 414 COMMUNICATIONS Reverend Fathers: This letter is the result of discussions carried on by a large num-ber of nuns representing many small communities. What we say will offer no "positive suggestion," but if may throw light on the reason why the religious community often does not take the initiative in seeking spiritual direction. 1. Most sisters do not like to take the initiative in asking the confessor for guidance unless he assures them by an invitation or some remark that he is willing to do so. Among the reasons for this timidity, a predominant one is the time element. For instance, here are some situations that present the "time" difficulty: The confessions of the sisters are heard shortly before Mass, or shortly before the priest's supper time; or the priest must go immediately to another convent for more confessions; or the priest has to drive quite a dis-tance over bad roads and if delayed he would have to drive in the dark. 2. Sometimes the ~isters feel that they cannot express their diffi-culties to the more learned confessor. 3. In a small group of sisters, some who would like to seek guidance do not do so because they fear that others would be sus-picious of such souls. 4. The question of charity presents a particular difficulty: These matters are hard to formulate without reflecting on any individual, especially in a small group of sisters. Many sisters think they may never ask questions about such things in the confessional, as this would be a violation of charity and a mark of disloyalty to their own community. Signed, etc . [EDITORS' NOTE: Some of these communications had to be slightly shortened and certain points were omitted. The omission is only temporary. The points will be included in the summary to be given at the dose of these discussions on spiritual direction. Readers who have anything further to say on the subject of spiritual direction are encouraged to send in their communications as soon as possible. Address them to: The Editors of Review for Religious, St. Mary's College, St. Marys, Kansas.] 415 Book Reviews THE ART OF LIVING JOYFULLY. By the Reverend Henry Brenner, O.S.B. Pp. 138. The Grail, St. Meinrad, Indiana, 1942. $1.00. "The aim of this book is to give concisely and in an interesting form for the usual reader the various helps recommended in quelling the mental and spiritual disturbances of human nature." The quotation is taken from the jacket of the book. The book itself contains thirty-seven brief essays that mostly concern what we are wont to call the "natural ~iirtues"--for example, cheerful-ness, patience, meekness, composure, and so on. The author's general plan is to recall an incident from the life of our Lord, then to give some ~ommon-sense advice on the virtue illustrated. The book is not specifically directed to religious; some of the applica-tions would not concern them at all. But a large percentage of the essays could be used profitably for meditation.--G.KELL¥,$.$. CATECHISM COMES TO LIFE. By the Reverend Stephen Aylward. Pp. 189. Catechetlcal Guild, St. Paul, Minnesota. $1.00. Regardless of how good' a teacher of religion you already are, we believe that you will be the better for the reading of Father Aylward's book, Catech~'sm Comes to L~'t:e. Catechism is not dead, and it does not require a miracle to make it come to life, but in some classrooms it appears dead just because teachers fail to make use of such methods as are explained and recommended in this most recent contribution to the field of catechetics. .Father Aylward rightly maintains that if the teaching of. tell- ' gion is really to be made to live it must be animated in two ways: "Animated with the spirit of Christ's holiness. Animated by the methods of Christ." Referring to the imitation of Christ's holi-ness he says: '~'Love and humility--this is the hidden and abso-lutely necessary foundation of any good Catechism teaching. The loving and humble heart speaks the universal language of child-hood. The teacher with a childlike heart has the great and enduring secret of making Catechism live and become beautiful for children." Among the methods recommended are four main types of examples: doing things, drawing things, showing things, and telling, things. As the author himself states, his book "is an intro- 4.16 ~ BOOK REVIEWS duction to a method of visual education, applicable to every major problem in the Catechism, which can make religious doctrine interestingly clear to all age-groups. Since it is an introduction it would be impossible to give detailed illustrations and treatment of every Catholic doctrine, but sufficient examples and explanations of the method are cited to give you all that is necessary to make yourself a practical catechist." No doubt the author of Catechism Comes to Life would be one of the first to admit the general saying that all comparisons limp. This should be noted especially in making use of his unique method of applying chemistry in teaching the sacraments. Like-wise no one should fail to notice Father Aylward's warning that not all his methods are equally applicable to all age-groups'. There is however sufficient material adaptable to all age-groups to war-rant recommending this book to all teachers whether they be in elementary scl~ool, high school, or college.--A~. J. HEEG, S.J. SAINT THOMAS AOUINAS MEDITATIONS. Adapted from ÷he Latin of Rev. P. D. Mezard, O.P., by Father E. C. McEnlry, O.P. Pp. xlv -k S:~6. College Book Company, Columbus, Ohio, 1941. $:}.00. This is an important book, especially for priests and religious. Father McEniry, in his preface, gives the following description of its contents. "These meditations may truly be called a compendium of the Summa since they are culled mostly therefrom to the number of some four hundred and arranged, with references to the original, for daily use throughout the year . . . "During A~dvent will be found excerpts from St. Thomas on the Incarnation. These are succeeded by sections on the Birth of Our Lord, His Infancy~ and Public Life. The time df Lent is taken up with reflections on Our Lord's Sufferings and the 'Death on the Cross. Afterwards with the Risen Christ the new life of regenera-tion through grace, through glorification and inspiration of the Holy Ghost,-~ and through the Eucharist are successively treated, ending with the Feast of the Sacred Heart. "In the second part, extending through July to Advent, will be found five sections dealing successively with God and His Attributes, the purgative, illuminative and unitive ways of spiritual advance-ment and fina|ly St. Thomas' treatment of the four last things. Succeeding the meditations proper will be found seventeen topics for 417 BOOK REVIEWS spiritual retreats from the Angelic Doctor, with Thomistic pr~yers, the. entire work standing forth as a real synopsis of religion and of the spiritual life." Reference to the doctrinal and ascetical soundness of such a book would be, quite obviously, superfluous. We have here the antithesis of pietistic effusiveness. Consequently, it is felt that a Word of caution is in place for those who may be unacquainted with the "Summa. St. Thomas, in writing that masterpiece, did not intend primarily to prepare a collection of meditations. His main intent Was to instruct, to teach Christian doctrine, rather than to motivate. 'Consequently, 'the selections offered in the volume under discussion are expository and instructive, but they contain very ¯ little by way of explicit practical application to life. The one using the book is left to his own resources. That is a very good thing, provided he is sufficiently skilled in the art of mental prayer, and realizes the inadequecy of intellectual effort unless it results in acts of the will. And even the intellectual content of very many selections included in the volume is to be discovered only with difficulty. The difficulty arises, it seems to this reviewer, first, because the selection is not.seen in its context. Frequently St. Thomas is answering a series of objections against the true doctrine, and the full force of his answer cannot be appreciated without an. acquaintance with the objections. In the second place, the translation is rather stiff and stays too close to the Latin idiom to make for smooth reading. It is no easy task to turn the concentrated phrases of the Angelic Doctor into idiomatic ~nglish, but one wishes that more of an effort to do so had been made in the present instance. At the same time, appar-ent carelessness in punctuation might have been avoided. The fol-lowing sentence, from p. 175, is not an isolated instance: "And he is said to deserve it, inasmuch as his unjust will, is chastised thereby." And the reader will be hard put to it to glean any meaning from ¯ this sentence, found on p. 287: "But because this union is the effect of charity from the fervour of which man obtains forgiveness, not only of the guilt but also of the punishment, but according to the measure of his de~rotion and fdrvour." Of course, by checking the passage against the original Latin, it is discovered that somewhere in transit the entire main clause of the sentence was lost!. Let these few observations suffice to show that the book is not 418 BOOK REVIEWS without shortcomings~ To all who have been thus forewarned, it is highly recommended because, in the words of Father McEniry,.it does stand forth as "a real synopsis of religion and of the spiritual life."mC: DEMUTH, S.J. " "DRAW NEAR TO H!M." By Sister Mary Aloysl Kiener, S.N.D. Pp. 165. Frederick Pusfet, Inc., New York, 1942. $1.50. I have ~truggled through books of r~pute in the spiritual life with less pleasure and profit than I read Draw Near to Him. Sister Aloysi ~as some worth-while messages, on Communion, on the Cross, on Sacrifice. Am!d the many ecstatic expressions of an overflowing heart.are thoughts that remain in one's mind as vivid.ly as ~i shout during sacred silence. Such are her comment on the fact that Christ gave Himself as our food in Holy Communion: "We should have con-sidered it blasphemy for a mortal even to propose such a cotirse of action tb the Son of God"; this laconic but memorable statement:' "Thereis nothing spectacular about the simple injunction: Follow Me"; and lastly, "Our happiness w~ill always be commensurate with thd perservefing energy we bring to the business of carving sanctity out of the timbdr of life, painfully, perseveringly." Sister A1oysi could,in general, have devoted more attention to those religious who are struggling along wkhout experiencing deep interior consolations. Some effort might have been made to solve the conflict that must arise in those who, at one and the same time, wish to follow Christ in" "derision and shame," as she suggests, yet must, for Goffs glory, use their talents in a way to bring the applause of the world. The section on suffering migh't have been improved by more insistence on cf'Jeerfu! suffering. Especiglly. worth-while is her explanation of the Catholic teaching on daily Communion as opposed to ~he Jansenistic view. -~B. FAHERTY, S.J. THE RELIGIOUS LIFE AND THE VOWS." A treatise by Monseigneur Charles Gay, Bishop of Anth&don. Translated from the French by O.S.B. Pp. viff -{- 276. The Newman Boo~ Shop, Wes÷m[nster, Maryland, 1942. $2.50. An introduction ~ on the Religious Life and a separate treatise on each of the Vows f6rm the contents of this book. Treating of poverty; the author outlines the moral obligations of the vow, 419 BOOK REVIEWS then dwells on the motives for observing perfect poverty. He fol-lows somewhat the same method regarding chastity, giving first the concept, then the motives. Obedience he subjects to a pro-longed analysis that deals successively with .the obedience of our Lord, the principles on which obedience is founded, advantages flowing from its observance, and the duties imposed by religious obedience. The treatises on poverty and obedience contain many good points: for instance, the six motives for practising poverty are inspiring, and the discussion of the foundation for obedience is well calculated to impress the reader with respect for good order and authority. However, these good points are offset somewhat by the fact that the wordiness and long paragraphsmake for tedious reading. The section on chastity is a distinct demerit of the book, in this reviewer's opinion. Like many others who write lyrically of this virtue, Monseigneur Gay uses words and definitions inaccurately. "As a natural virtue," he writes, "it (chastity) may be looked upon as a kin~! of royal habit of the soul, by means of which she keeps all the acts of the body, even its slightest movements, com-pletely beneath her sway." Again, in summing up, he says: "Chastity, properly speaking, and looked at on its practical side, is only a religibus respect which the soul has for her own body, for the love of God Whom she has espoused in ,lesus Christ: and there-in is the actual matter of the vow of Chastity." These are not merely isolated statements: they are typical of the author's treatment of the conc.ept of chastity. The concept is not correct. We are, of course, justified in using "reverence for the body" as a motive for chastity (as St. Paul did); but we are not~Justified in iclenti~:~/ing chastity with the control of or rever-ence for the body. Chastity is but one of the virtues that concern the control of the ~body; it has to do with the control of only one specific function, and not with all the movements of that function but only with such as are voluntary. Souls who have to struggle to preserve their chastity would get neither help nor consolation for the vague and hll-embracing notion of chastity given in this book: souls inclined to scrupulosity might be harmed by it. The translation of this work was published in 1898. This seems to be a re-edition of that same translation.-~G. KELLY, S.,J. 420 BOOK REVIEWS LA VIE DES COMMUNAUI:f-S RELI~IEUSES. By ~he M~nor~e Franc~s-cans of Canada. This promising new magazine for. religious communities is a thirty-two page monthly (except July and August) in French, issued in Montreal at the annual subscription price of $1.25, and directed principally to Canadian religious. The editor is Adrien M. Malo, O.F.M.; the publication secretary, 3ogues Mass~, O.F.M. On its advisory board of three is Bishop 3. C. Chaumont. In the maga-zine there are various departments: history, canon law, spirituality, liturgy, etc.---eleven in all, covering every angle of the religious life, each in charge of an expert. The format is neat; the type is easy to read; the cover, designed by a young Franciscan, is attractive, but somewhat somber. The first number, September 15, 1942, has an introductory let-ter of commendation from 3. M. Rodrigue Cardinal Villeneuve, O.M.I. of Quebec and contains some excellent articles---on the early religious of Montreal; on spiritual theology, of which an entire course is outlined for succeeding numbers; on the juridical aspect of reli-gious life; on the novitiate according to. the mind of the Church; on the Mystical Body and eucharistic liturgy, the latter by Archbishop Georges Cabana. Book reviews, a chronicle, and a question box complete the contents of this first issue. The Vie has already been well received. REVIEW FOR RELIGIOUS wishes it continued success and heartily commends it to all who read French. Moreover, REVIEW FOR RELIGIOUS is privileged to unite fraternally with the Vie in striving to achieve the two objectives laid down in the foreword of the first number: the proximate one of giving to religious communities that Life which Christ came to give to mankind so abundantly (John 10: 10), and the ultimate one of pre-paring for Christ a "Church in all her glory, not having spot or wrinkle or any such thing, but . . . holy and without blemish" ('Ephesians 5:27).--A. KLAAS, S.J. NOTE: For the review of Maql In Her Scapular Promise, by John Mathias Haffert; please turn to p. 426.reED. 421 Questions and Answers 36. If there are" two or three members of the same family in a r.eligious congregation, does the junior member lose the right to vote in com-munity affairs? The general law of the Church has no particular regulations regarding two or more members of. the same family who are pro-fessed in a religious institute. It would notseem to be just to deprive a religious who has made profession of perpetual vows of his right to active voice (the right to vote)in community affairs. Some approved constitutions limit the right to passive voice (the right to be voted for) in the case of near relatives to the extent of not allowing two brothers or two sisters of the same family to be elected councillors at the same time. Such a partial limitation of passive voice would not seem to be contrary to the spirit of the Code. The approved consti-tutions should be followed in this matter. 37. Please explain +he Crozier indulgences, and tell us which priests have +he faculty 1o bless rosaries with these indulgences. The Crozier indulgences are a special indulgence of five hundred days granted for the recital of each Pater or Abe on a rosary of the Blessed Virgin especially blessed for this purpose. It is not necessa.ry tO say the entire rosary of five decades, nor even one decade, in order to gain the indulgence. It is gained every time that either a Pater or an Ave is said on such a rosary. Nor is it necessary to meditate on the mysteries of the rosary in order to gain this indulgence. While it is a general rule that one can gain only one indulgence at a time for the performance of a good work, still we have an excep-tion in favor of the Crozier indulgence by reason of a special privi-lege granted by Pope Pius X on June 12, 1907, whereby the faithful may gain by one and the same recitation of the rosary, both the Crozier and the Dominican indulgences, provided the rosary has received both blessings. In this case, however, the conditions for gaining the Dominican indulgences must be observed: five decades of the rosaiy must be said on the same day, though the decades may be said at different times: and one must meditate on the mysteries of the rosary. 422 QUESTIONS AND ANSWERS While the privilege of blessing rosaries with the Crozier indul-gence was restricted for many years to the Crozier Fathers (Canons Regular of St. Augustine of the Order of the Holy Cross), Plus X granted the Father General of that order the power to d~legate any priest to bless beads with the Crozier indulgences, and later he granted the same faculty to the S. Congregation in charge of indul-° genres. 38. If ÷he Angelus is said at a time other than when the church bell rings, is it necessary to ring a small bell while saying it? No, that is not necessary. In 1884 Pope Leo XIII granted the indulgences to the faithful who, for a suffcient reason, either could not kneel while reciting the Angelus, or who could not do so when the church bell rang. The latest decree on the subject, issued by the Sacred Penitentiary on February 20, 1933, is given in the official col-lection of ihdulgences (Preces et Pia Opera, 1938, N. 300) as fol-lows: "To the faithful who recite the Angelus . . . at dawn, at noon, and at eventide, or as soon after these times as 'they can, is granted: an indulgence of ten years as often as they do so: a plenary indulgence under the usual conditions, if they have-recited it daily for an entire month." It is a laudable custom, however, to ring a small bell if the r.eli-gious community recites the Angelus regularly at a time which does not coincide with the ringing of the church bell. 39. What is meant by the obligation imposed upon superiors by canon 509 "to have read publicly the decrees ordered by the Holy See to be so read"? From time to time the Holy See issues decrees regarding religious institutes, and occasionally in the decree itself orders that it be read publicly in each community at least once, or even every year. Thus, before the new Code of Canon Law went into effect (May 19, 1918) there were three decrees which had to be read every year in every religious community, and which were usually pri.nted in the book of rules and constitutions. These decrees dealt with the account of conscience (Quero~,dmodam of Pope Leo XIII), the confessions of religious (Cure de sacramentalibus of Plus X) and the frequent reception of Holy Communion (Sacra Tridentina Sgnodus of Plus X). These decrees need not and should not be read any 423 QUESTIONS AND ANSWERS longer, since the matter contained in them has been incorporated into the'Code, and has been changed in some minor details, so that the original decrees no longer fully express the mind of the Church on these subject~. Canon 509 re~ers therefore only to new decrees which have been or will be issued after the Code. At present there is only one such decree which must be read in its entirety to religious clerics at the beginning of each year. This is the decree concerning the clerical and religious training of subjects destined for the priest-hood, issued by the S. Congregation of Religious by order of Pius XI, on December first, 1931. It will not be out of place here to quote the first part of the canon referred to i "Every superior should promote among his sub-jects the knowledge and the execution of the decrees of the Holy See which concern religious." This refers primarily to decrees which deal with the obligations of the religious life. But it will be very useful and at times necessary for superiors to inform their subjects of other decrees which have an immediate interest for religious, although not issued by the S. Congregation of Religious. Such would be decrees which regard indulgences, the liturgy, and any others which grant privileges to the faithful at large. 40. In some communities of women, the superior conducts the Stations, or the Way of the Cross, in the same manner as the priest for his con-gregation. From this practice two questions arise: I. Is not this prac-tice on the part of a woman a violation of the law of the Church which forbids a woman's conducting services in the church or chapel? 2. Do not religious who remain in their places lose the indulgences granted ÷o those who make the Stations? Generally speaking, one of the conditions for gaining the indul-gences attached to the devotion of the Way of the Cross is that the person who wishes to gain them must move from station to station. However, the Sacred Congregation of Indulgences (Decr. auth. n. 210) granted the favor that in the public practice of this devo-tion, where disorder might arise, it is sut~cient that a priest accom-panied by two acolytes go from station to station and recite the usual prayers, the congregation answering from their respective places: in which case it is advisable that the people rise and genuflect at each station with the priest. On February 27, 1901, the same S. Congregation granted a similar favor to the Marist Brothers 424 QUESTIONS AND ANSWERS whereby they could gain these indulgences if only one person~. (for example, a brother of the community) made the round of the sta-tions, the rest of the community remaining in their places. The condition laid down in this grant was that there was a lack of space in the community chapel for all the religious to move from station to station. On May 7, 1902 this same privilege was extended to the chapels of all religious women, under the same conditions. 41. Is it advisable to permit Sister catechists who 90 to mission places during the summer to llve in the rectory or to board with seculars during the time they are teaching catechism in the parish? The good done by religious in conducting so-called oacatior~ schools, that is, teaching Christian doctrine to children in parishes and missions in which there is no parochial school, is of the greatest value to the Church, and should be duly appreciated by religious superiors. Difficulties must be met with, and the problem of housing the reli-gious is a serious one. Since there is no general legislhtion in canon law covering this case, we may follow the norm of canon 20 of the Code which directs us to follow directions laid down by the Church in similar cases. We have some such norms in two instructions of the Holy See regarding religious who are away from home on a begging tour (see canon 624). For such religious women the Holy See prescribes that they

Issue 3.5 of the Review for Religious, 1944. ; Review :for Religious SEPTEMBI~R 15, 1944 Forestalling Pains of Purgatory . Clarence McAu]|ffe. A#ostolate of the Cross . Robert S. Bten ¯ Sanity and Sa ,nctity . G. Augu, sfine Ellard ~Bur~s~r General of Religious Institute . Adam C. Ellis. ~ Are You Sbrry for Your Sins? . Gerald Kelly~ I~ooks Receiged Communlca÷ions Questions Answered~ D~ci~ions of the Hbly See NUMBER-5 " REVIEW FOR RELIGIOUS ~ VOI£.UME III ;EPTEMBER 15, 1944 NUMBER CONTENTS FORESTALLING THE PAINS OF PURGATORY-- Clarence McAulit~e, S. 3 .-. ~. 289 BOOKS RECEIVED ',. " 296 THE APOSTOLATE OF THE CROSS Robert B. Eiten, S.J. 297 DECISIONS OF THE HOLY S~E OF INTEREST TO RELIGIDUS366 OUR CONTRIBUTORS . 306 SANITY AND SANCTITY--G. Augustine Ellard, S.J . 307 BOOKLETS ON VOCATIONS . 325 COMMUNICATIONS (On Retreats) . , . 326- THE'. BURSAR GENERAL OF A RELIGIOUS INSTITUTEm Ndam C. Ellis, S.J . 329 , ARE YOU SORRY FOR,,YOUR SINS? Gerald Kelly, S.3 ~.3.3.5. BOOKLETS . 348 BOOK REVIEWS (Edited by Clement DeMuth, S.J.)-- St. Dominic and His Work: Father Tim; The General Who Rebuilt the Jesuits; My Father's Will; A Key to Happiness; The Eternal Priesthood; An ~Introduction to Philosophy; JummariUm Theologiae Moralis ~. 349 QUESTIONS AND ANSW'ERSm 30. Entrance into Novitiate after lapse from Faith .". 357 31. Meaning of "Patrimony" . . 357 32. Excommunicated Persons and Sunday Mass . 35~ 33. Asking Pardon after an Offense . 359' *" 34. Quality of Benediction Candles . 360 35. Position of Candles and Flowers on Altar . 360~ REVIEW FOR RELIGIOUS, September, 1944. Vol. III, No. 5. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.3., G. Augustine Ellard, S.J., Gerald Kel!y, S.3. Copy?ight~ 1944, by Adam C. Ellis. Permission is hereby granted for quotation.s of reas, onable length,: provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U.S.A. Before writing ,to us, please consult notice on inside back cover. '-~i'~Y GIVING the rock a double strike in order to'prodh(e, v;'ater for the Israelites._'(Numbers 20:11, !2), Moses '~ ~oPAINS OF PURG.~TORY "~" :~. .~, "~Granted these cioOnn d.i.t S, .how~ can e levee ,lm " un- -t~.in21of ~emporaLlSunishment thai: ~asts ,its shado.w upon.,, our lives? First of all, by indulgences. These favors granted ~-" by~.~he-Church aim directly at'the deletion of temporMpuia ishment. A ~in~le ple.nary in.d, ulgence, gained by one who . has,had all his venial sins forgiven, annihilates ,at once eirery ~.-, l~it'of this punishment, r~gar~lless of the ~iumber or grav{ty "of his past offenses. As ~as-pointed out by, Father-Thomas A."~O'.Connbi; ~S.J:, in this RI~VIEW (November, 1942,. ":PP" 3-82~389)~dvery religious ~and priest may: easily gain five such plenary in~dulgen~es every day, ~6qcever, even ~if we n~eglect these opportunities, we. 'very likely ~gain~,~ucfi ~pl~nary indu~.gences perio~dically during the year, for in-~ stance, a~ yhe. c0nclusion.0f our annual retreat and, during .the, Forty Hours. If some past venial sin still lingers on o~r soul so ~;that the. plenary indulgence cannot produce its full eit'ect~, it nevertheless remits a part o,f our t~mporal punish-ment. . Besides plenary indulgences, all of us gain many paifial one~; especi~alfy by~ use. of aspiratiofis. These. accord.i.ng to ;their-designated value may i~emove hs mu~h temporal p.u~n-i~ shrrient as was taken away by fifty dr a hundred or five "hundred days of rigorous canonical pen.ance in the early ChurcH'.° When we reflect h6w, severethese penances:w~ere,. ' W~ must admitthat an indulgence, even of fifty days, must :' make,deVastating inroads on our sinful debt. But indulgences are not the. only-means~at our disposal. t~v~ry _fime.~ tha~t'we approach "the Sacrament'of Pen ask .God., fo~? many other ~pirittial bles,~ings: in i]Sra.y~ers. In the same+ way we may ask this fiivor+and it ;will be'granted. -- ~Finally, we should remember that ~ome other living d> person may be offering satisfaction for us'and so b~ reducing ~" our t~emporal punishment. I~ is impossible, of course; for_. Other p~ople t6 apply their indulgences for us. It is also impossible, for them to transfer to Us the au~om~tic.r~emoval .of tempora! punishment proceeding from their assistance at ~Ma~ss; their;reception of the Sacraments of Penanc.e, and Of Extreme Unction.~ But they may give us the satisfactory ~ 'valge _of their unsough'~ suffe_ring~, of" their "prayers, fasting; almsde~ds and Other Works of piety,", and of all theit other good a~tions,of each day~ We on our part can ~\i-'~e~r~Srm.an act of charity by surrendering the Value ~f so.me of Our own satisfactory works for the °benefit of others.~" " Faced by such an array Of evidence,_, we must co~ncludi~- Ythat.it is quite possible for any ~onsdcrated' .person to die ¯ with all .temporal punish~ment for past' forgiven sins removed. ' In fadt~, it is highlyprobable that many religious' ~do ~o die. It is even likely, that many religious contribute generously-to the~ spiritual treasury of the Church by ~ acquiring much 'more expiatory wealth thin they them: o selves need. These thoughts should non-induce;any remiss-ne~ ss on ou~r-part in ou'r efforts, to gain such wealth, since we do nbt know precisely the size of our sinful.debt. In addi-~ ~. tion, every one of the satisfactory works mentioried also has a-nieritorious aspect, s~o that their perfo~rmance necks_-." sar~ily results-in a greater degree of glory in heaven. Ma,y we then say that rn'ost~ consecrated .persons nearer dday in purgatory at all? Not necessarily. The ~videhce~. ,adduced in this article sirhp!y indicates that Such persons; ;~can escape purgatory.as far as their temp.oral debt for past -~ _ 295 CLARENCE MC ULIFFE °~ ~ forgiven iins is conc~rned~ -But.pu'rgatory. may;open.its doors on ariother score. We may. have on our souls a~ i:leath;~ .many venial sins. ~hat have never been-forgivdn. Sii~cetheir ~uilt yet remain's, tiaeir temporabtSuni'shment will havei6 be,undergone in purgatory,, because temporal punishment may.never be, ex.piated previous to the remission of guilt. N~vertheless, solid evidence could be adduced to prove that ~religious can die° with every t~ace, of sinffil guilt rembved so. that they would enter with6ut any delay into the of heaven. ¯Book~ Received (From dune ZO to August~ 20) B. HERDER BOOK CO. St. LoUis. T~d Philosopht, l of-St. Thomas Aquinas. By Hans Meyer. T~anslated ~b th~ Reverend Frederic Eckhoff. $5.00. The Ascetical Life. ~By the R~,erefid ~ Pascal P. Parents, S.T.D., Ph. D., J.C.B. $2.50. The ,8ouls. By the Reverend Wendelin Meyer. O.F.M. ~nd Others. Translated~by ~he Reverend Andrew Green. O.S.B. $3.00. =Deaconship: Conferences~. on ihe, Rite o~ Ordination. By the Reverend Aloysius Biskupek, S.V.D. $°2.50. Molders of the Medieval Mind: The Influence of the Fathers of the Church ~on the Medieval Schoolmen. By the Reverend Frank P. Cassidy, Ph.D. $2.00., THE- BRUCE PUBLISHING COMPANY, Milwaukee. ¯ A ~,Vorld to Reconstruct:-Plus XII on Peace and Reconstruction. By Guido Gbnella. Translated-by the Reverend T. Lincoln Bouscaren, S;2. ,under the ¯ ausI~ices of The Bishops' Committee on the Pope's Peace Poifits.~ $3.50. ~ The General Who Rebuilt the desuits. By the Reverend Robert G.- North.: S.d. $3.00. THE NEWMAN BOOKSHOP,,Westminster, Md. Humiliql of Headt. By Ft. Cajetan Mary da Ber'gamo, O.F.M.~ap. Translated by Herbert Cardinal Vaughan. $2.50. " Abridgment o~ the Interior Spirit "o~ tb~ Religious of the Visitation of Hol~l Maql. Explained by Saint F~rancis de Sales. Revised translation from the French Edition of 1914. ~ $1.25~ THE MARlST BROTHERS. St. Ann's Hermitage, Pougbkeepi~e, N. Y. "Oar Lafly's Praise. (In poetry'). Compiled by Brother cyril Robert of,the' Marist Brothers of the Schools. $2.25 . _ THE ABBEY PRESS, St. Meinrad, Ind. ~,~Do 1 Reall~l Believe?: Meditations' 6n the Apostles" Creed. By the Re~'erend Henri Lebon. S.M. T~anslated by the Rever'end~Peter Resch, S.M. $2.25. FIELD AFAR PRESS. New York. Mar~kn611 Mi~'aion'L~tters: Volume 1. 1944. $.50. " . , 296 " " heApos :o!h e of Cross Robert B. Eiten, S.J. C~UFFERIN~'andthe cross are bard for all of us. ~ pine u~nder their weight. ~vre are constantly forced to seek ne~w and striking motives for bearing them. ~t : one ,time perhaps the motive of self-preservation or , " "keeping spiritually-fit" made a ~trong appeal t0~us. Agair~ ~we might have turned our eyes to the p?~st and" seen -° ~p.~rso.nal.siffs.~ Right order demanded that these sins. be ~-~ expiated; hence the motive of expiation for our person.ai mental,health is a matter 0f~'developi.ng rational habit~. o- Given~sani_ty and grace, spiritual perfection depe.nds upon '- ~-buiiding up supernatural habits. ,° -. ¯ Analgsi~ of the Irrational Of both'health of mind and ascetical perfection the dbadly enemy is unreason, or better, irrational emotion. .What St. Augustine writes of sin is true ,also of every ,unsound habit. "It is not wrong to say thaLevery sin i's a falsehood. For eve.ry sin is commited only.with the inten- ~ fion that it sh6uld-be well'with us, or that it Should not be evil with ~s. Therefore there is the falsehood that, although . so.methingfis" done that it may b~e well -g-ith us, it is ~hence , really rather evil with us, or that, although something is done that it m~iy be better with us, it is thence ~eally rather worse with u.s" (De CiuitateDe/. xIV, 4).ludas's experi-ence, partkularly his disappointment with the thirty p.iedei -6f silver;, is a good illustration. Accordingly, in "every unwholesome habit, as well as in every sin, there is a cer-" taih sel~-contradiction', ~elf-deception, and self-frustra'tio~. One seeks satisfaction and gets d~ssatisfaction, or at least if /he doesget a certain satisfaction, he also. suffers a greater ~ dissatisfaction. He looks for the truth and finds an. untruth : he'inten~ls good and brings evil upon himself: 'What :is fals~ can be accepted only under the guise bf truth, andevil . .-can-be willed 0nly under the fallacious appearance .of g_oo.d. Bgth in unhe~ilthy and in sinful habits two esi~ntial ,,.elements are discernible: a false judgment,, giving diiec.tibn, and an emotional force, fundamentally go_od., but mis-directed, an_d" moving to action: If there were no erroneous judgment, one would b~ acting ~in accordance ~with trfith ~nd goodness, and hei~ce rightly. If there were no emotion, there would not be any action at all. It is as if a business::" 309 man invested money to make a profit and sustained aloss~_ or astir a sick man meant to t~ke a medicine and ~drank a~ poison. .Thus the scrupulous man seeks to please God anff by his irrational behavior does what is objdctively dis-: pleasing to Him,~ of~he strives.to make his salutation mdfe' secure and~ at the, same time by-his wrongheadedness really' renders it less certain, or he tries to fulfill the tiniest jot and -~tittle, of tl~e.l"aw and violates the fundamenfal principle~o~f la~ that one should 15e sane and rational. Mor~eover, in both~ the psychical and ethi~a,1, spheres it is mogtly t~he same-emotional forces that ~ause'the trouble: namely, the ego-instinct orpride, the sexual urge, fear, and sadness.° "- ~ _. Fivg Wags of~ Meeting Problems Functional psychic- disorders commonly originate conflict with 0some.~u._nplea~sant reality Which frustrates' br .threatens tO frustrate_~one in s6me way. There are eraL possibilities. "Some m~ke the right and in ouk,case; it would b~e the ~religious Yeaction: they face the ,facts -squarely, . see what is to be doneabout them, and then d0it promptly and courageously. Other are not so happy. Some "take to flight. A soldier who is afraid to. fight and also to °admit it, conveniently becomes blind or paralyzed, and is excused; thus he saves both himself and the respett in which. he is held by himself and others. Another man withdrav~s into a dream-w0rld of his own creation. A third over-" ~whelms himself with external distractions: A third group ~ of people [ightltheir dit~iculty, but not in the normal way. ¯ , A man who is overtimid before other men, intimidates a~d browbeats his family, and~thus compensates. An indication . of this t~endency in human nature is observable in the fact that oftentimes the ,less one's authority, the greater.~.the show. that one makes of it. ~A'ma;a who is fearful of his ° ability to rCsist the attractions of women, may. carefully 310 ~ September)' 1944 ~ ~" , ,~ .9 ,SANITY AND SANCTITY -cultivate a dislil~e and ~ontempt for ~ll the fairer h~lf"of the "~hUman r~c~e, and never miss a chance to disparage them. A ~po~ential drunkard may become a rabid teetotalist.'- wh~o tAri efso utor tshe rcvlea stsw oof m paesrtseorns,s c, olrinkper othmeis em wain.~ ihnt htehier ~G doisffpie:l .~ulty. -An ambitious young priest sets out t~make. tinguished career for himself;~dne~that is rather high for limitations. ° Gradually he yields before great flifficulfies. But he doe.s.not give up hi'aim nor,the ~atisfaction that the - thbught of it brings. He concentrates attention ~on all the \~obst~iCii~s in his way, exaggerates them, perhaps adds a few. ~'of his own niaking; and finally reaches the c6mf6rting~ on-clusion that, alth6ugh now he cannot.reach that goal arid thus show his worth, still, if it were not for all those unfor-ti~ nate circumstances, he could have distinguishdd himself. His s~If-'safisfaction~, is saved. The fifth group simply ~ive up in defeat. Then they may fret ii~way t~heir lives in worry 6r anxiety or sink into the dark depths 'of melan- _~choly and despair.- ' The Influence of Habits With organic psychoses and neuroses, that~is, major and minor mental diseases due, foi instance, to an injured '~.o~'dition of the brain, we are 'not at all concerned in. this ilrticle. Functional psychoses and neuroses have rio demonstrable organic basis. It seems to,~be ciuite" true--all .preventive measures and hopes rest largely upon-this pr, em- ~i~e.--A-~tha~ many persons who have c_ontracted these f.unc-tion~ al disorders could have avoided them if they had intelli . gentler and earnestly disciplined their habits.of thinkihg ~ and f~dling, or, in other words, if they had striven to see and e~valuate'things as they_ are and to modem.te their emotiofis accordingly. But they did not; ;ind the cumulative~effect of .lon~-continued carelessness and drifting leaves~ them m_ore "~ -~3. AUGUSTIN~ ELLARD* -or Iess d~ranged. Reoieu) for~Reli~iqus.; There is nobody .who_ is pe)fectly :n6r- , mal, th~ abnormals being like the rest of us, only mor~ So. ¯ Every_one ha~ some habit or. 6ther which he wou~Id, do wel, I to coriect, both for the health of "' his soul. "No excellent soulis exempt from some admix-f~ lure of madness" (Aristotle). It is with these habits that ~-tBis article is ~oncerned, not with those of persons who are. ~ _ al_ready neurotics or woi~se. Extroversisn anal Introversion Before we discuss'particular l~abits,it may be well:oto °notice two general tendencies of attenti0.n and interest, which, if carried too" far, can become very harmful both to personality and to-the spiritual life, namely, extroversion :and introversion. Extroversion, an inclination:to occup~,, "~neself with what is outside of oneself, may lead to ignor ance of self, thoughtlessness, shallowness of character,: and ~a n~glect of all the greate'r and better things. It is naturally apt to end in that excessive giving of oneself to externals which is a'special failing of ma.ny m6dern religious priests and-is so 6ften #ep~)ecated now by ascetical writers. It is contrary i_n tendency to all-that the interior fire'implies. .RecolleCtion would be reduced to a .point approaching zero. Turning to external things is a favorite means of esc.ape frbm the unRleasantn~ss of living with ~3ne's own imperfedt self and from the goadings of grace when on~ is not on the~ best of speaking terms with God. A~y"religious who is so Vehemently and incessantly busy talking o~ working exter-~- nally°tbat he can hardly think of anything else, would "illustrate v(rhat is meant by the extroverted pers6nality. Extreme extroversion as seen in certain demented persons is often termeffa "flight into reality.-" Introversion, a propensity to keep the ~nind turned - inwa'rd upon itself,-involves the dangers c;f-morbid intro 3 12 ~ ~sp~cfion and0f ge~fing to0 far away from-~rhe "real wo~ld.1 ::Th~ Jn~rover~ may be¢6me ~bsorbed or even lost Jn ~labyrJn~h 0f ~is ow~ ~hou~h~s, fe~1~ngs,. ~nd fa~cJ~s. ~He ~s more apt ~o be brooding, m~dy, and anx~0us: Morally, " be ~S ~n grea~er danger ~f being too self-centered, a~d of'all. ~e.evts ~ha~ go wi~h ~ha~ m~d~fion. He ~ends ~o become unfi~ m l~ve ahd, work w~h o~hers. ~he worst form Jn~r6v~rsJon Js exemplified by ~ose pafiems Jn asylums ;~o~ completely w~dr~w Jn mind from all external reM~ Jry. The Jn~e~rare~ person, ~nd ~be good relJ~Jou~ will Cs~ve r~ S~rJke a ha~py balance ~b~ween extroversion and Unwholesome Intellectual Habits '. ~Am~ng particular bad habits that-call for. discipline, as the psychologi~ would say, or for m0rt~cation, to u£i ~. the ascetical term, the ~oll0wing may. be instanLedf Those . ]in_which self-deception seems more prominent ,will be con 3jdered first, and then those in which the emotional element " has a certain predominance, Of the many ways described ]-by psychoJogist~ in wIich'people deceive, themselves, these'-- ~-~ five seem to be the most significant for our pu~ose. , ~ ~ -: Since sanity consists in contact with reality, it is evident" , thht:~vasion of unpleasant tr~ths is, no part of it.- A certain .amofint of evasion is Vffy.-comm0n'and ~ithin th£.timits of . "the normal. But it.tends to grow from bad to worse,.?nd hence it is excellent material ~or disciplih~ or mortifica[ion. ._. ThoSe who evade disagreeable truths are the persons whgm - ~e hear likened to ostriches hidin~ their heads in the sand~ . .:Simply ~urnin~ away may bring relief for a time;, but :may also ha~ten disaster, ._ . " One may dissimulate or suppress the truth of a dis-tressing fact inone's situation or condition. Fo~ instahee, a man is told by his.physiLian.that his blood-~r£ssure is -=313 Gi AU.~3USTINE ELLAR~. ~ . . o Reaiew t:or Reiigi6us" gettifig. too',high. In.stead'~of a~ep'ting th~ diagnosis an~ r~gulating his life according!y:, ~he thi'nks as little-as pbssi-ble .of the matterYand acts all the more strenuously as if in an efforl~ td prove to hi'self ahd to others that there is nothin°g~ ,wrong with him, and. least of all; high blood-pressure. Similarly, a devout .man is wa~ned by his confessor, pos-sibly by a succession of confessors, that he is s~rupulous." ~.Not only does he not ac,quiesce, but he goes on to do all thSt he can to convince himself and his confessor that he is noi~ scrupulous. If he fail~with one, he pro.ceeds to anoth4r. And meanwhile he is.getici~g farther and fa~the} awffy from reason and religion. . - -~ , . Sometimes people dissemble to themselves the fhct that~ great obstaclds stand in their way. Before they meet them, - they dc~ r~ot lose their courage, but neither do ~they take~ the necessary steps to cope; with them. Thi~y seem to think-that ~ by shfftting their eyes to tlSem, minimizing them~ or, as .it were. laughing them .off, they will-somehow overcome= them.Lady Luck may take care of them. A pious rnan~- -might. say "Providence!' will do it.Sr. X's difficulty is a -qUick and Sharp tongue. Instead.of considerin, g her prob-lem., understanding it, arid seeing what is to be "done about it~ she givesherself up to a va~ue hope that somehow'God's "grace ~vill solve, it, and thinks: no more about it. There~a-re others who manage, to blind l~hemsel¢c~s ~to their Failures-or at least to acknowledge them to thee least-p6ssible extent. "D6n't worry abgut spilt milk." ~ommon and idjurious mode of evading the.truih about. ¯ ,one s deficiencies is to blame .other persons or unfavorable circumstances for them. They are like the football fans-who gladly take all the credit for victory when t~ir team wins, arid who, whenever~& loses, have a multitude- of~ excuses and explanations, ";without, - however, ever gi~ing credit to the other'side forsimply being superior. A teacher 314 Septer~Ber, 1944° ~- "- .SANITY. AND SANCTITY "whose w0'rk is n.bt,tip the-the mark m~y explain~i~- all by refe~rring to the poor qUali(y of the class,~interferences fro~ the principal, un.satisfactory textbooks, a noisydassroom, and so 6n--anything; in fact, except personal deficiencies. - Akin to evading unpleasant truths is-the d~d~lin~.l ?esponsibilitie~. When a man frankly, that is, without_ ielf-deception, refuses to do whavhe knows he ought, to do~ t.he fault is moral. When the mind is so deranged, that therb is no lor~'ger an.y moral imputability and one,shirks~a the fault is merely psychic. .In between these two extremes there ar~ infinite gradations-and combinations of both moraband psychi~ failures, 6f illusions arid bad will. of the corrimonest means of escaping a disagreeable dUSty ._ .and of avoiding embarrassment at the same tinie is to develop, more or less-unconsciously, Or to ~magnify~ a-~'- physicid disability of somekind. No doubt every-ieligious superior"who ,has had much.experience, knows of subjects ~who shirked disagreeable obligations or assignments on the ,plea.of illness or incapacitati_on'that was psychic ratherthan physical. Recourse t6 prayersometimes appears to,be an. example Of dodging, a practical i~sue. Sr. Y comes t6 rea~lize tha~. fhere is a considerable degree of disobedience in-her life. She recalls tl~e magnificent promises of results to those-who pray. Then, instead of clearly formulating to her~ self-what is wrong, what She should do abou~ it, why. she ~boul.d do it, and _by what means, she plans a novena, to :St: 3oseph, so m~any Memorare~s to ~he Blessed Virgin, ~ _such and such prayers to,the Little Flower, and so on. Thus she distracts herself from what she ought- to do. hdrself~ P~ously and comfortab_ly she goes on; so.does the disobedi-ence, !ess piously, but comfortably.- , Rationalization is the proce.ss of making action_that :is unreasonable seem reasonable. PrObably it is thecommon-est- of all the mental distortions pointed out in these pages.- 3.15 G. A~2.G'USTINE ELI~ARD -~Retyiew,[or Religious There is hardly a humah being who d~es not resort to it at times aiad in some measure. Vdry.powerful and ~ersistenk urges impel, us todo thirigs that are r~ot quite right, and at the same time twist our thinking just sufficiently~toenabl~ u~ to feel more or l~ss justified in doing them. On the one hand, those impulses are extremely:strohg, and on the oth.er, we ekperience a certain necessity of being,,or at least -of, appearing to be, rational/both in our own eyes and~.~ .espec.ially in the.estimation of Others. Rationalization su~-~ plies the way out of the difficulty. '~The"rationalizer dab- 6rates- convenient and reassuring, deceigtions,° for himseli~, and Often. alsd deludes-himself into believing that other~' do not see throtigh his fiction. Extreme forms of rationaliza~- -tion are found in. the insane.Rationalization is probably exemplified every day in ev~ery religi6us house. It is the favorite meahs of-taking the edge off the exacting principles of asceticism and the int~rnvenient obligations' 6f the rules,. -and~of making life under them more agreeable. ). One of the worst forms of flight from reality-is day-~ . drearning.~ - It octurs in all degree~ from that which is nor-mal. to that of the utterly insane. It is especially liable to develop "in persons who are inclined 'to remain shut:in within them.sel, ves, whose surrou;adings are dist~ressin_g, and .who have lively-imaginations. If. things are painful "~Well, at least," one may say, "I. can create a world 6f my own where there will be some sort of satisfaction for me. In" fa~t, there, in fancy, ! can have any pleasure that.I Wish." As daydreaming grows.,-it takes one further and furthe~ from real life : hence, its evil aridHanger. Idle reverie in a r~ligious is at best just so miach energy, a;ad, time diverted from his own sanctification and tlse accompffshment of the task ~ assigned to him by God~- M6rtifying the" propensity° to,it would contribute to integration of personality, .to greater holiness, and to haore, efficient usefulness to others. 316 "Septembir~,',1944 - " ~ - - SAIqlTY AND sANcTIT-Y ' A, marked tendency.to, suspiciodsness is- not,a'good stgn. df rob~st~and depe_ndablehealth of mind~ .it'involves~:fte,°o q{aerit~ deceptions of self, engenders e'ver'y sort of dhrk.affd blister fe£1ing, and lessens ol{e's fitfiess to live and work w.i~th -~others. In a religious,, suspiciousness 0fsuperiots can gb so far a~ to become positively pathological. There are religious who easily ,develop a martyr- omp'lex. Brother X, a man of v~ry good ~will but poor 'judgment, has often had to be corrected bj~ his shpefio~s. He is fully conscious of his good faith. After~a tim~, he notices that although behas beentrying very earnestly.to°~ d9 the right thing, he has-ndt met with approbation and "_erfcouragement, but rather, as i~ seemed, j~st the contrary. He ~recalls. that God often allows His l~est servants to b~. persecuted. Finally,. he concludes that be'must be-in that class. ,From then on every unpleasantness met in his rela- - tions~with, others and particularly every admonition given~ by superiors is'interpreted'.as one m6re indication that he is beingperse~uted and thathe_ must.be a ,great°favorite-wi~h 'Heaven.~ . Wha'tever i~ done ~o make him see~the light ts taken to be so much more molesfation. ' Another bad habit of mind is found in many people ~. ~ who, are b0tl~ered, with irisistent,, umvelyome, .thoughts. Some of the best igeople are distressed in this way with the~ ~orst thoughts: - Ideas of the most repuls~v.e:nature force-fully~ obtrude themselves into'.the mind, even at the most-sacredo- mom(nts or places. They are utterly out 'of keeping~ ~Twith the character of the person whom they aftlict, and are felt, as if by some external force, to be imposed upon one "-._ They are not ordinary temptations, hnd should" not ~be ~resis~ed as ifthey were n~tural movements of resentment:o'r. o~ncupis~enc.e: Fear and autosuggestion may be factors in b.ringing;them ~ibout. .Recognizing them for what they~ are, avoiding fear of the~, ignoring~them, andan effort tO 3i7 .~- ~. o ~-" --. ~ ~. ~ L~",,~- ~.~ '~ o ~t ~AUGUSTINE ELLARD~ ~ , "~ ~, R~ie~ for'R~ligious remain indiff~)rent ~toward them ¯while preserving ~;ne's, self- 'possession, a~e more effective, o_ -~_~ Unwholesome Emotional Habits The se'cond, and perhaps the more'important,-eleme~t in every,irrational, and also every irreligioud, reactign,., is ~affective or emotional. It is this that adds power, some-times compell'ing pdwer, to them, and leads to action. Cer- ¯rain cases, out- of many, will be indicated in the f611owing ' paragraphs ~ Nowadays we.are always hearing about int:eriori't~t [eelings.,and their injurious consequences. Obviously, sense o]~ inferiorityis humil!ating and.embarrass!ng: B~- sides, when not-well borne, it begets depression, fearful-ness, discouragement, and a disinclination to exert orieself. --So may fal~e humility, tn these dispirited states of soul. some people~ m.ay stick: But others undertake io do some-" o rising about it, though they are not in the.best condition-t0 judge what should be done,, and then dissatisfaction with ~ "- one's !nferiority and the desire to.be rid of i~ or even to-secure a certain, elevatidn over othe_rs, may lead to a great ~. garie.ty ofpersonality.fa9lts. ~These efforts may be of two general kinds: disguise or compensation. ~ Attempts. to con-ceal ohe's inadequacy .involve; falsity ~and duplicity, not 0co, nducive to the unity thatcharacterizes an integratedper-son. If they be kept up for long,.they may ,bring about~ stra!n and unnataumrOacl~ a.h.t.y. Moreo~'er, the cha_nces.are' that-they~ v~ill be °unsuccessful, and ~leave the~hypoc.rit~2 feeling more inferior than ever. Unsound.forms of comp~fi sation that occur are, for example, exaggerated aggressive- -.ness, fan~aticism, blustering, excessive reforming ze.al: unrea~0n~ble c.ritic~ism Sf others, extremes of conduct, d~: ~" matism, rigorism, tyrannical domination, and a hos~ - 31'8 September, 194'~I~ ~" ~ " " " SANITY,ANI~ SANCTITY A~sense of .l~ssene~d worth neednot,.bemJ.U. rzoys" ' . ~' to one's pers0n~lity. Of all p~ople?the Saints felt thifir worthless- -. ness~'most keenl~ and acknowledged it most Openly. CerZ tainly some of them r~garded themselves as-the wo]:st of all fiu~an beings. But their ge~nuine, not false, humility, t.oge.th'er :with other virtues which balanced and Suppl"e- ~mented it, was an antidote that prevented them fr0m~ °requiring a psych, iatrist~s attention; in fact,~it-became one of[the foremost reasons for their superior exci~llence.- The "healtlSy-minded and sensible man will take himself as he is,. , acknowledge 14is,,limitations, and,,intelliger{tly and courdge- 0usly make the mo~t of his potentialitie,s. He will not 6v~errate himself and thus. deceive himself, nor b~y. futile at~empt~ to rise higher, render himself_, still more inferior than he. really is. True Christian humility, accompanied l~.y~ confidence in-God and magnanimity, is the sovereign remedy fgr a depressing sense of inferiority, Sex is. also a most fertile hotbed of psychic and moral troubles.° Here especially the right ideas and the right attiv ifudes of will are of supreme importance for those Who would advance in sanity.and sanctity. If one's views are too broad, the'moral life ~it least will suffer, and the mental "may. If they are too narrow, too puritanical, the tumul-tuous currenl~'of"sexual, impulse may demolish the :dikes unnafurally restraining it and wreck everything~ As Horace remarked long,ago, you may.chasenature out with a fork, , ut it v~ill alwa.ys return. This is true in a special way of/ sexu~il~nature. If it is unnecessarily repiessed, sooner or -,later it ~ill emerge again, perhaps in a ,disguised,,and mor-bid form. and with.increased .~violence. Too mueh repres- 1. s~on:would involve the danger of making one a neurotic,. and then What about his chastity?~. Temptations would be multiplied and at the same time one would have less than the normal ability to cope with them. - 31~9 G: AUGUSTINE-EI~LARD - " ° ? R'e~ieW ~o~ Religious The right ~iew of se~ di+ine view of it. It would not .regard ~ everything aboat se~ as bad and ugly. Nor would it ,be-too negative. the contrary,, it would-look upon sex as an integral element in human nature and a divine+creation, and as such, g~od:'. . In the practice of cha+~ity, whether conjugal or celibate, a person would seek, by the e~pression.oP all that is noblest . in him rather than by repression,-to achieve the pbsitive +purpoSes of the law, to develop and perfect one'elf, to beg~t offspring, whether ih the literal, or .the m~taphoric~ ~ense, and to increase o e s love for Him who~ is qnfinite -loveliness and beauty. The.-sexUal instinct, whichr as?a matter of fact, is so destructive to divine love[ can-and~3 ~hould' be integrated with it, ~nd become a most .~o~n~ ~promoter of it. Lack of su~cient instruction can haye tragical" ~onse~ quences. These days there seems to be need of much information in such matters than in the good old Victo~ian~- d£ys, especiall7 from books or the spoken word, The amount that one -should.have will depend upon individual needs find the hature of one's work. Suppression of the desire todearn wfiat one ought to know[-or legitimately might well know would seem to be a good example of the kind of.ihe sup--~ " ~ression that is injurious; beside~;,it .would be a persistent source bf. unnecessary temptations, .anxiety, and strain. Instruction shoul~ extend b6th to the facts and.to one',s obligations. The minor mental disease of scrupulo~F~,~ often thrives on sex-ual ground: .-,_ .An exaggerated conception or ideal tity may mislead .some. Properly-speakifig, the highe~ .chaptiF~ that-is possible for us is-human,, such as, for example, is exemplified in ChriSt or the Blessed ~irgi~ Even they, since they did not experience temptations, can- 320+ ~not be~prox~ma~e mo~ls ~n thi~ ~espect. But'marly of t~e ~rg~n and confesso~ saints went through furious and pro- ~ 1onge~ sie~es ef temptation w~th an inviolate lustre of purity. -~here is mhch in the ~h~story of religion ~and mys- .[~cism to confirm the saying of.~ascal t~at one who unin-telligently seeks to become an angel becomes~a beast. After self-assertiveness and sexuality, f~ar seems to be the most deleterious emotion. ~ople whose personality is ~ore or less maladjusted b~ reason of~fear or anxiety are very numerous. One manifestatio~ ~f it t~at we can con~ s~der briefly is Scrupuios~ty. ~A full treatmenL~how~Ver, of this Specifically religious ~ental malady is quite impossible~ here. Profane analogues of scrupulosity are seen in per-sons who can hardly assure themselves su~ciently that they have, ~or instance, turned off_the gas, or locked the door; or written an address cor[ectly. In a scruple, that is, an irra- ~tiofial fear of sin, the emotional' factor, anxiety, seems to ,be'mu~h more important than the error of judgment. ~hiS~ can be ~emoved efisily by-instruction,~but the anxiety is stili ~here, and not so easily expelled. The first and most e~ca-cious rule for the scrupulous is, according to all huthorities~ to seek competent direction and tO follow it most exactly, ~' li.ke a docile patieht obeying the doctor's prescriptions. - If ~ this is done, the fear will Vanish, or at least gradually a~fophy. Additional means of dispelling it are: not to yield to it by actin~:tq obtain greater security, heartily t~ 59cept the assurances gixen by one's director, .to consider his-judgment safer than ofie's ~wn .disordered fancy, to duiti-vate insight~ into the groundless~es~ of one's apprehen-~ sions, to proceed ~irectl# to do what is feared, to notice that it does not hurt other people, to be careful, not to n~glec~ one's .real obligations, like the Pharisees who strained gnats and swallowed camels, and. finally to ~develop that filial trust and confidence in God which He desires. Cultiva,tinig . ~3,21 G. ~AUGUSTINE,ELL.~.RD, ~ ° ~ " ,~ Revietoffor; Religi6u~ ~ a sense~of-humor nd.the abit of seeing the ridiculdusness- Of one's'sc.rupulous fear is also.an effectiVe remedy. - - A neurbsis that is not Unknown in religious communi-tiesis h.qpgchondriasis, tha( is, a morbid anxiey about~ one'S h(alth. The patient, is perpetually thinking hboul~ it, -noticing.and magnifying in imagination all possible~symp-toms, anticipating_the worst, seeking and using remedies ~alLsorts, watching for their effects, ~comparing his condition today with yesterday, and so on. Meanwhile he is really-making himself.sick, or :aggrav.ating any reaFailments that he. ma~y have. He could cure himse.lf, of his unhealtl~y~ worry if he would follow a course like that recommended o for the scrupulous: or if he would concentrate'on the major, things in life, espe.cially in the spiritual' life. Distracting work-would bep~irficularly good for him.' If he Were more.~ solicitousabout his mental and spiritual well-beiiig, his "health of b~dy would take care of Jtself. " ¯Depression ¯ --Another emot~bn that iblays havoc with the minds an~ :.~ :souls qf-many i~ "sadness. It~ran~es all the way frog"slight ¯ and ~ransi~nt low. . spirits in nbrmal person.so to a leffdi~ag "symptom in some of,~the psychoses. When. due to physi~a!: -conditions that cannot-be remedied, it-should be bo/ne. patiently, like the re~t of'one's cross. Insight into i~ho~e °causes will help to relieve it, and'for the rest, of all people_ the good religious has the least reason for being depressed.~ ¯He should kriow a~d realize tha(God's wh91e plan.for him, ~hough it does'contain 'suffering, is from beginning ~to end_ - ,~ d.esign for'peace and ineffable beatitude. ""W~ know that -o-forthem that love God he worke~h a.ll things toge}her unto, : g0b,d" (Romans 8:28). .find it enlightening and -322 Some depressed religious might encouraging to: read a ~chapter September, 1944 SANITY AND SANCTITY "_"eXplaining St. Teresa~;s ,psychiatry of. melancholy i~ l~er- Foundations (chapter VII). Ps~lchotherap~l o " -- To cure an unwholesome habit (people who have developed neuroses are referred tb the psychiatrists), three .general methods are available: psychagogy, analysis and synthesis, and a combination of both. Ps~tch.agog~ First, one can simply go to a competent counselor,. explain one's case. and carry out the pres~riptions~ as ,a patient does with his~physician. Besides efllight~ening,, per-suading, and using suggestion, a'~counselor can give a~ .troubled p~e~son a, good 6pportunity to talk. It is a fact that in some cases a man caff talk himself out bf a neurosis. No doubt the explanation is that thus the patient sufficiently= clarifies his own mind, gets insight, and reaches emotional" equilibrium. A, nal~/sis arid Sgntbesis Secondly, one may, preferably with the.help of a court-s~ lor, take the~ following procedures. - , . I. Inoestigation. What are;the origin and" nature of the trouble? When and where did the faulty habit begin? ¯ ~What elements in one's external situation or in one's inter; -nal condition could have given rise to it? What factors in one's experience (for example, shocks or frights) or in one's training, help to explain it? What ideas have been guidi_~l~ one?- What emotional forces have been at work? What has one been seeking orshirking? Wil~h.what results? II. Insight. If the investigation has been-successful, insight should follow,.but it may need to be deepened, broadened, and heightened bY much reflection. A maia has " '-'.insight" y~hen, say, he has an irrational notion or impulse~ 323 for ReHpiou_ s ~ _.and recognizes~it as such. W~iters on the discernment spirits would say that he i~moved by an. evil sp!rit, ,hUman of diabol, ical, and realizes that fact. If he can understhnd~ how it came about and its nature,~ so much.the better." If the insight gained be dear and f~Ull, he will then be prepared to treat the notion or impulse as if'it were a sffggestion~ from a ocrazym~in or'a swindler. Insight can ,be suflicientfy--clehr and strong to effec't a complete cure at once: It does awa.5; with the false ideas or °illusions at least. "III. Release of Em'otional Tension. Next one must see ~and feel by all' possible considerations, and work aL it till one really does see and feel, the fol, ly, futility, and:frus-trations of what he has" been doing, and this in,contra~st to the val~uds, positive and negative, of thecontrary rati6nal ~-~,~abits. He must bring himself to realize, .for example, that he hasbeen fearing ,where. in finality there was riothing, tp fear, or desiring what really was-not desirable. Thus the perverse inclination will dissolve like ice before the hot,sun. The secorid element of the irrational, namely, misd~rectedl emotion,, i~s thus remedied. Other means of. reducing unsalutary hffectivet~nsions are i avoiding the.objecys-that~ stimulate them: eschewing thoughts of those objects; ~ expelling~a lesser fear or love by agreater fear d'r love, fear of,h!an, for instance, by- fear of God; arousing in oneself the" contrary emotiori, fbr instance, hbpe against despair; throwing oneself .int~o some absorbing.~external, action; pro-ceeding tO do what. One fears, or to-do the opposite of what, one. feelsimpelled tO.; quiet and rest. Even if a man c~n- ¯ not discover b~r analysis why he has this or that inclination, he is ~ti11 free, if his mental integrity has not been damaged too-much, not to adt on that impulse.~ The a~m is always, not to darri up'the forces of human nature, but to give ttiem wise direci:ion and .wholesome outlets. Here ratib'nal com- 'pensati~n-and:sublimation, that is,:guiding one's instinctive 324 ~ Sep~ember~'lg~ ~ ~ ~" ~, ~ . SANI~ AND SANCTITY "urges toward somethifig equally good of better, ~are emi-nently in~place. 0necould, for-example, seek" eventual ex~ftation throughhumility, ot the grat~cations of love in ~divine charity. IV. Re-educa?ion, Rd~te~ra~ion. 1. Specific }emedial habits are to be ascertained, their adavantages adequately" apprefiated, and then put into practice. A scrupulous per- :son for instance, should avail himself of what. are called ".th~ privilege~ of the ssrupulous." 2. The basic defects in the.personality-which are at the root 6f the diNculty sEould be uncdvered if possible and treated in ~ore or le~s thesame_ wag, with a ~iew to building hp that unity and fullness,; and balance which constitute intdgration of personality. In a scrupMofis)erson.the defect ~ay be a deep-seated timid- ~ To conclude, insight into one's unbalanced emotional p$opengities and control of tbem will give one sanity; a high degree 6f such insight .and~self-control will add sagac- -itE; and, if supernaturalized by graqe, it will bring sanc-" ~tity~ and thus ultimately a rich participation ~n the beat~c .~ision and love arid ~njoym~nt of God. ¯BOOKLETS ON VOCATIONS Halt! Hearken to.the C~{/ of the Children. A PamPhlet of 28 pages, by Fathers Rumble and Catty. The pamphlet was written originally by an Australian nun for Australian girls." Its purpose is ~to give an appreciation of the. work of the tegching Sisterhoods. Price: 10 cents. Write to: Radio Replies Press. St. Paul 1, Minn. "What Would You Like to Be? Aft interesting brochure explaining the-life the Marianist Pries-t, Teaching Brother, and Working Brother. Contains well-chose~ pictures and clear explanations. Write to: Rev. Father Superior, Mount -St. John. R. D. 2, Dayton 10, Ohio. ¯ The Making7 oF, a Man: A pocket-size pamphlet, explaining in general'the ~ ,-vocation'of the Mhrianist, and in,particular t_he life of the "postulate" at Maryhurst, ~ Kirkwodd, '/v~issouri. The "postulate" in this instance is not merely th~ postu~ lan.,cy which immediately precedes entrance to the novitiate, but an entire high school course for~prospecave candidates fo~ the Society of Mary. Write to: Maryhurst~ Kirkwood, Missouri. Reverend Fathers: , When I give a retreat in a hospital-convent, I decidedly do not wish to replace the chaplain H~ may need a vacation: but thai is. no reason why his work ~hould be-added ~to.the burden of the retreat~ master, who must give pe_rhaps four conferences a day, hear confes-sions, keep himself available for private con.sultation, and perform his own spiritual exercises, besides. If.the chaplain must go away just at that time, why not engage another"priest to take his place, so thht the. retreat master can restrict his attention to his own exacting work? I am w~illing to have, and even insist on having, the cgmmunity Mass in the morning and the Benediction in the evening for the retreatants. But I,wa~t nothing more of the chaplain's regular wgrk. Imagine distributing Communion to who l~no~s" how many. patients befor~ M~iss; then, :whewhardly back in the chapel with the Blessed Sacrament, being called to administ_er the last rites to'-a dying persoff~ while the community waits: then after Mass, while ~akiiag the thanksgiving, being called out in a hurry to give Extreme Unction to one who has" suddenly died in a ward; then, after a hasty breakfast, going to say the ritual prayers for the ~lying over a patient; and then rushing to the chapel to give the retreatants theif morning con~er-- ence!' Or imagine.a Sister rushing up to the table in the sanctuars; whil~ you are. giving-a~ consideration ~nd asking you to "Come. quickly; somebody is dying!" But it isn't as bad as alFthat, some may objest. , Oh, but it often is. I. ha.ve experienc~ed it. And. if it isn't, you know that it can be at any moment. A Priest , Reverend Fathers: After each of the three annual retreatS, we discuss the various, points that have been, noticed by different novices. Here are a few. We don't like to have the retrea.t master tall~ right past us to the .few.older. religious who are also on retreat. They've heard mostof it, anyway. The retreat master ought to talk so that we Who have. not passed twenty can get something out of it. .326 ¢ " " CO~UNICATIONS ._- "Let'-tl~e~,~etreat master leari~'something, about our community. "before talking on the "Holy Rule': in general arid making com~ments -on prescriptions_that aren't even in our rule. " We are poorly impressed when tile retreat master comes up the aisle.with a strong scent of perfUrfie trailing after him. He ought t~ let us see ~hat hi~ actions and bearing correspond with 'what he is telling us to do. Let him forget the affectations of speech. Even thofigh he talks ~oorly, a re-all~" good religious priest (you can see the hdliness of his life) is far better liked than an easy-going but powerful speaker. The former is a sermonin himsel£the latter is, too, but in a different way.~ We have a copy of the text of St. Ignatius' Spiritual_Exercises; too. If we want to read it, we can do so; and we do not" like to have a retreat-master me~ely read th~ text and a.dd_ practically nothing of his:own. We0never like to be read at; even .when the retreat mas-ter begins almost every conference or meditation with the words:_ "St. Ignatius next says . A little story once in a while helps .to keep things alive and nbt all fire and brirristone tales, but something practical and forceftil. ~ We're young; and we enjoy a joke .wrapped up in the conferences o now and then, But not one that is completely irrelevant. Brother Novices Reverend Fathers: The foll~wing remarks on tiae retrea~ question ~epresent th~ result ¯ o~ a question~naire.given a n.ur~ber of Sisters two years~ago: Desirable length ~of retreat: 6 full days. ~ Desirable length of conferences and medi~ations: 40-45 .minute_s. ~'uggestions for Retreat program: 1) Have four or five conferences daily. 2) Allow sufficient ti~e after dinner for a rest,-so thfit retfeat-aiats will be better able for mental exertion. ~ 3) Allow time at 11:45 for exame~. 4)'Have commun!ty prayers (espedally the Office) said p~i- ~ately, so that the retrea~ants will have more time for private reflec, tion. : 5) Begin confessions" no'later than the third day. S[zggestions concerning sequence of subject-matter: 1) Have a definite sequence, so that one conference is.a prdpa_r.a-tion for~ the next. ~ "COMMUNICATIONS " " ~ ' 2) But- do not" follow th~ Ignatiansequence so'closely tha~ one " will know exa~tly~what meditation is'to follow. ~u~gestions concerning subject-matter: -1) Give practical examples illustrating 'the ideals of re.ligious life, rather than a vague generalization. 2) Make examples positive rather than negative. 3) Center the entire retreat around a certain virtfie, such as conformity to the Wi[l of God or lo~;e of God. - 4)"A~zo[d relating personal experiences and stories of scandals in other communities. ' 5) Arrange the subject matter so that, if some I~roups are men-tioned, all will be mentioned; for example, superiors and inf.eriors, or nurses, teachers, and house-sisters. .6) Repeat a definite theme again and again d~uring the retreat. 7) Give conferences on the methods of. mental prayer and have. the meditation on prayer early in the retreat. 8) Give practic.al meditations on the love of God, emptying ~of ~lf-love, etc. 9) Stress" the Indwelling and" the Mystical Body, as means of living in uniofi with God. 10) Discuss the three ways in the Spiritual' Lif~, putting special emphasis on the unitive way. 1 1) Develop the life of Christ according to the mysteries of the rosary. ~ , Other .points: 1) Be straightforward and s'~ecific in the treadnent of the reli-' gious life. 2) Conduct the retreat in the presen'~e of the Blessed.Sacrament. 3.) Use simple and cleat, ratlSer than flowery, diction. ~) Ask of each penitent in the confessional the subject-matter:. of her particular examen, or question her on prayer. 5) "Talk" the conferences instead of~ reading them. 6) Avoid throwiffg jibes~ at women. Z) Use tile word "Sister" frequently for emphasis. 8) Put the Sister at ease in the donfessional by givilag l~er time, showing an interest in her spiritual advancement, by encouraging her in her good resolutions, etc. A Sister .~ ~ - -~ _ . _ ~ ~ ~ " ~ T~-~ ~ a Religious Insfi u e _ Adam C: Ellis, S~J.- .]:o~r al! p~ovinc~s, houses; and m~mb~rs of th~ insti-~i. . ~ tut~ (canon 502).- H~nc~ it is obvious that h~ has. authority owr th~ t~mporal affairs 0f tfi~ institut~ as wall as o#~r'spiritual and disciplinary matters. But sinc~ it imp~ssibl~ for on~ p~rson to car,-for all th~ d~tai~s of"go~-~ ¯ ernment by himself, the law-of=the Church pr~yides for 'helpers 6f various kinds-who are to assist the superior in ¯ ~hi) government of the institute. Thus canon 516 6f the Code of Canon Law provides for couficillors and bursars for~ all~)eligious superiors. The pu~ose of the present grticle is"to definet~e duties o(th~.bursar g~neral of'a r~li- ~gious institute. .- Appointmen~ "1~ ~h~.¢~nsfi~u~s nre ~ilen~ ~n ~he mnHer ~ deefin9 ~. The Code alloGs the constitutions to determine hdw the ~-.~ursar general is to be chosen. Usually the~:pro~ide forhis =election in the general chapt~. ~ It~i~ oMg whe~ the constitu-tions are.silent in the matter t~at the=superior g~neraI ~s gwen the power to appoint the bursar general with the consent.of his council. No definite term of office is laid down in_the Cod~ for. bursars~ They may" b.e reappointed-or elected again indef!-i nit~ly. Nor is'the office of bursar general incomp_atible.with. that of a general councillor as far as tile common law of the C]aurch is concerned, but to unite~ the~e offices in 6ne pe.rso11.i~ usually considered inexp_e°dien, t and is not infrequently for: - bidden by the.constitutions. .o 32.9 ADAM C. ELLIS :, ~ ': -- " Ret~iqto for Religious -_ r - Limitations of Power~ ~: ~° "They are t~ exercise .their office under fhe°d~recfion of their respec-tive superiors" (canon S 16,§ 2) but "the superior himself may net ,d!schargb. tl;e office of bu~'sar 9eneral or provincial 'bursar" (canon SI6, § 3). By forbidding the s~perlor genera) to act as bursar and by ~subjec~ ting the bursa'r general to the direction ~f.~the SUl~e- -rior, the law providhs a safeguard against maladminis~tra-tipn. " The superior must exact an. account of'hisadministra-tion froth the bursar, who cannot dispose of tempor.al-goods withoutthe permission o~ i0is superior. Nor may the sup.e: rior grant him unlimited permission. Us.ually the details of these matters ar~ determined by theconstitutions. " Constitutions sometimes provide forthe appointment oi: sev.eral administratorS: one for the general care bf the; teinpor.alities of-the ~nstitute or" province, others for . t.icular kinds of work, such as the administratiQn of pub-, lications, printing presses, and various offices. ., Whateqer the relations may be, the funds of each indi-- vidual mo'ral personality--institute, province, house "mFst be keptseparate; and are not to be heaped into 6he common% fund. Extent of Powers "Besides the superiors, those officials also who are so empowered b~ the constitb'tions can, within the limits of their office, validly incu'r expenses. "and perform juridical acts of ordinary administration" (canon 532, § 2). Normally, then, the bursar has the power to incur' expense~ and perform theoju~idical .acts of o;dinarg "admini~- ~tri~tion: ~ By ordinary administration is meant everyth'ing which p'ert.a~ns to the everyday needs of the i.nstitut_~;e~. or community. Such Would be the purchase of food, clothing,- - and fuel, the repla.cement of things worn out. or brdkeh. ordinfiry repairs on-buildings, and"the like. To.sell the~ ~superfluous products of the farm, dairy, and poultry yard,, 330 ~@ September, 1944 ; THE BURSAR GENERAL~OF,A RELIGIOUS INSTITUTE w~ould~iikewise come und~:-the head of.o'rd~fiary adminis-~[ tration. ' It,is" customary to entrust this ordinar.y administratioq~. ~ entirely~ to ,the bursar and' his )issist~nts. Hovgeve~r,~ sup~-~ -.riors retain their own powerl of juridica!,administratiOn; ~ : hffd°if they ~place any acts of such administration, these acts~ ~ ; are valid.~ ¯ , Qualities.of Good Administration '-'~'~" Canon 1523~ lays down rules for all administrators, including religious. It .Begins by telling them" that th@,° ~, should fulfill their '.office With the diligenc9 of a good, -'"paterfamilias" or head of a household, which implies two qualities: care and. prudepce. ~ It then descends ~o the ¯ ~ ~ following details: ~ -- - 1. Vigilancelest any temporal, goods spoil" or per.ish. The superior may prescribe certain defini~te ways of,pro2- ~ ~ture, andmay forbid others:, : " " " Z :'~ 2.-Observance ,o~ th.eprescriptions of bo~h ~anon and~ ' civil law: It is evident that the p.resc'r, ipt~ions of Canon Law ¯ : must,, be observed/ especially those of canon-~534," which govern the alienati6n of goods belongi.ng to religibus com-munitie~ s as .well as the incurring of debts. Th~ prescrip-hans of the civil law Sh6uld also ,be observed, lestthere be ~ darigerof losing 3uch gob_ds thro~igh neglect of, the requiie- " men.is of the civil la~. This applies especially to all kinds '"~'Of contracts'and the i.ncurring.of debts, because th~ Code tias "canonized" the civil law in ~his matter:, "Thb presc~';pfions of the civ.il law of the place r~garding contracts b~th ~n cjen~ral and°in particular, whether'nomlnate o~ ;nhominate as well as recjardin9 payments,'shall be obse~rve'd by the same right in. eccles;astl-cal matters, unless they. are contrary to the natural law'~or special pre-. scr;pt~ons are found in canon law" (ganon 1529). ., ,3. Incc~me of goods ghoutd be accurately demar~ded "at ° [egular intervals:. Income thus collected should ,be care- fu, lly,. guarded and (i-n:~s~ ~,~bf foor~lations)o sh~ould, be .expended according .to th,e mind ~f the donor. 4. Income sho~tld-, be invested for the benefit of.' the, Church." The',,term "church" in the gener~il canons ,,on temporalities-means the individual moral personality of who~se, temporalities there is question (canon !,498). For~ us it means the religious institute. " -_- All income acquired~from temporal goods is considered - as.free-capital until it is invested. Hence it may for ordindry _expenses and for the payriaen.t ,of debts. °'But ifit is not needed for these purpose's, it should be inves(ed. Once i~avested, it becomes "capi_tal" or eccelesiastical goodsTM and is subject to, the" norms of canon law regarding aliena-, I~ion. 5.~ Books of mon&s received and expended should~be-cqrefully kept. This is sound business sense. It is*also, -iequired-in" order that the administrator may give that _ periodic account to l~i~ superiors required b~r the canon law. 6. Documents and business papers, should be kept in order and karefully gtiarded. This includes all kinds of- ~documents and p.apers, such as deeds to property, founda-. _ tions, donatibns,, contracl~s, and so forth. Canon -375',/ § 2 obliges bishops-to see to it that an inyentory or cata-logue- Of all documents in the'diocesan arcl-iivesbe mad.e. This inventory' includes a brief synopsis of the-content-~f,, each documen[. : Such a catalogue.- makes it e~sy to._find documents and-lessens,the danger of the.ir being lost. Reli-gious i~dministrators will do well to observe thi~ canon. °-. Such, in gener~il, are the ordinary powers and duties of. an administrator of ecclesiastical goods; in ourcase, of the-bursar general with-regard to the goods of his instltute. . Superiors should not interfere in the ordinary" administra-tion of the bursar, but should receive reports from him-and o examine~his accounts from time to time. The ~ao-rmal func-" 332 ~pternber, 1944 ~ ~ THE BUI~$AR~(3ENERAL OF,A RELIGIOIJS INSTITUTE ti6n;of the si~perior inthisregard is ttiat of~direction. The iminediat~ and" actuM ordin~ar~r administration is generally ~tenied to superiors by, the Code, and should be left to the bursar and his assistants subject to~ the direction 'of the superior. Thee coristitutions usually,, pr~scribe in detail 'the rela- ~ tions between superiors ahd bursars in regard to. temporal-administration, and should be' faithfully observed. " - " Extraordinary.! Administration -~y .acts of extraordina.ry admin.istration a~e m~,ant ~hings which are more rare and.of a more important- nature,¯ Such as the inv_estment of-money, excha~nge of securities, buying and selling of real estate, exti)aordinary repairs of 15uildings and equiPment, and the building of a °new stru~-. ture~, Fo~ all such actions the bursar must obtain the vari- "ous pe~rmissions required by the common lawa~s well as by the constitutions of his instittite. According to the general law of the Church, '~not only every .institute, but e~very p~ovince, and every house is capable of acquiring and possessing property w, ith fixed ~r fotinded revenues, unless the capacity to do so be excluded or restricted by its rules and constitutions" (canon 531). Some constitutions provide for" but one subject of. owner- ,ship, in the entire institute, so that there is only one.a~lmin-istration of temporalities. In this case it is usual for the constitutions to prescribe that the bursar general ~keep ~eparate accounts at least of the income and.expenses of the ,iridiiridual ho(~ses. This will show whether or not the ~individual houses are self-supporting. .: When each house has itsown~ local'administ_ration, it is 9sually prescribed that a certain portion of,the net in, come remaini_ng at the. end of the year after all bills liave" b~en paid,should" b~sent to the'motherhpuse foXthe su~pp0rt of .333 o~. ADAM C, ELLIS th.~:novices, Sisters in studies, and the like.~ The' N~cmae of 1~901 pres(ribed that well-to-do houses should-con, tribute one third of the .net~.cash on hand year, after all bills had been paid presen.t, practice of the Sacred Congregation ~f Religiou.s is t6 allow th~ .constitutions to prescribe that the genei~al c~hapter wiil decide the amount that should be ~contribut~d annually to the motherhouse .for the needs of the institute a whole.' The amount may thus be increased or lowered in each general chapter, according to the needs ~f the times. It "is" the dhty of the bursar general to collect t.hese contribu-tions at the pr0i3er time, as Well as~o examine the-financial statements of t/fie individual l~6uses which are sent to him periodically, according to the consti~utions. If these accounts are-not satisfactory, he ~should report the °det~- ciencies to ~the superior, whose duty it is to rePrehend those responsible. , To vindicate and defend o-rie's ~:ights in court is an act oFnormal adm~nistration: but religious superiors may not go to courtin the' name of their community excep.t in con-~,~ fo.rmi.ty'with theconstitutions (d~anon 1653, § 6). - " 'Conclusion ._ Administrators,of church 15roperty, b9th~superiors and other officials, should., remember° that they-are not the owners of the property which they administeL hence_they. ma.y riOt dispose of the temporal goods of the institute'as they please; but only in accordance with the prescriptions of canon and civil law. All administrators are obliged to give-an account of their stewardshiE~th~ .bursar general to-the superior general, the superior general[to the Holy See in the quinquennial repb~t in the case of mstttutes approv.ed by-the Holy See, to the local Ordinary in .the case of a~ diocesan congregation. . # 33'4. ' ~re:~ou Sor~yfoi YOur-Sihi? Gerald Kelly, S.J~ ~HE.Council of Trefit oNciall~-declardd: that true con- ~.~ ~rigion consists in a detestation o~ one's sins, .with grief ~'of soul, and a purpgse~0f sinning n0 more. According to~ the same Council; contrition is so-necessary that God never 'forgives any persona~ sin, even in the Sacraments of~ ~ Baptism and Penance, unless the sinner genuinely repents. ~ Perhaps it is this doctrine of the necessity'of contrition that makes the subject ingeresti~g. ¯ At any rate, it is inter, .~sting. Anyone who has taught th~ Subject, whether in ff ~theology elass or .in an advanced religion class, knows that. ~And we all know it from personal experience, too.; We want to b~ rid of our s~ns; therefore we want to be sorry for ~t~em~.and we wan~ to be sure we are sorry for them. Perfect Contrition ~' Per[ect,contrition is a. subject of .special intereit because .it sometimes happens that perfect contrition affords the~ "only possible means of saving o~e's soul. The baptized person who is i~ the state of,mortal sin and is dying with~ 6ut the oppor~unity.of~going to cdnfes~ion or ~f receiving E~tre~e Unction is faced ~ith the grim alternative of making an act of perfect contrition or of going to hell. The unbaptized sinner who is dying w~thout th~ opportunity -of receiving, actual baptism faces a similar alternative. No one can sa~ that ~eff~ct.contrition will neve~ be a matte'r of ~trict necessity for him, becau~ ~ortal sin is ~ ';possibility for.everyone, and death ~ithout a pfiestqs ~Is~ a possibility: Yet, even if it were never of Strict necessity, ~the,act of perfect Contrition is a beautiful prayer and should be £afd often. It i~ certainly.the best kind of contrition?for".-" ~ .~. ~ ~ GEI~LD KELLY - Revievd/or veni~l sins;-and,, withr~eg~rd to m~rtaI~in~, it hdst~e spe.~ ~ .cial p~wer.of restoring sanctifying grac~ to the sodl imme: diately,-thus makin~ it unnecesary to wait. ~or the oppor-tunity of gging~,to~cgnfession .in order~to 'regain God's friendship, to be able to ~erit eternal life, and to.be pre; pared for suddeh ~eath, ' InstrUcted CatholiCs usually know the ~adt that ~er: fect contrition immediately ~lots out mortaI sin, but not ikfrequently t~ey misunderstand "the reason for this special power of p~rfect c6ntrition. In fact, only recentlE,' ih'a bbok otherwisd sound and excellent, thd statement was madd.that in the case of a baptized person who has com-mitted a mortal sin, perfect contritionrestores grac~becausg. it"contains a desire for the Sacrament of Penance. Thii' is-,. not.the correct explanation. It is true, 0f cogrse, that, in~ the case ~eferred to, perfect-Contrition must cbntaih at ldast an.~ implicit intention of, going tO ~onfession; otherwise it would be a means 0f salvation entirely independen~ o['the sacrament and would excuse us entirely from God's pre-. cept. of confessing ,the mortal sins committed after baptism. But this intention to receive the sacrament is not th~'dispp-sition that gives perfect contrition its'special ~cacy. Even i~pe.rfect contrition must contain such an intention. ~ The real reason~ ~hy perfect contritign instantly re-~ stores gr~ce to the soul, even before we go to confession;- is to Be found,in its motioe. Perfect contrition is motivated gy charity. The sinner turns to God with peifect~ove; and God repays lord with love. As ou~ Ldrd ~old us, God takes up His abode with those who love Him. " ~e are often asked if it i~ di~chlt for one who h~s~ s~nned mobtally to make an act o~ perfect contrition. .In -an~werifig the questio~ We must h~ve regard for.several points. !n the'first place, ndith~ p~rfect nor imperfect trition ca.lls for a definite degre~ of intensity or r~quiies-any~ Septerr~ber, 1944 " ARE YOU SORRY FOR YOUR SIN~? certaln amount of time. ~n t~e o[her han~, bo[h kinds~of. con[rifion mus[ con[ain an app~eciaffon or~ p~eferenc~ of God which entirely excludes the w~ll to commi~ mortal sin: In" 0[h~ words, ~he con[rile sinner mus~ prefer God [o ady~ p~rsgnal_safisfac[ion [ha[ would con~ic[ ~ith God'd ~riend-s~. This disposifion~is required in all contrition for:mor- [al ~in; and i~is enough, even for perfec[ contrition. emphasize the fact that it is enoUgh, because I believe th~ ~'the.~mpress~6n is.'somet~m~s g~ven that .perfect contrition must exclude all attachment to sin. This impression is not a~curate. Perfect contrition admits of degrees. lowest-~degree contains the ~ preference for God "over any~- .th~ng that conflicts .with h~s friendship; and th~s does not necessarily exclud~ a~t~chm~nt to venial sin.- In assisting-- d~ing sifiners, it seems advisable to begin w~th the lowest degree. After g~v~ng them ~h~ motive for perfect co~tr~- t~on~of which we shall speak in a moment~get tBem to repent of their mortal s~ns and to,resolve never again to s~n mortal'ly. If they have this disposition, ~h~y have what ~s strictly necessary for "loving God above all things," for lov~ng God "with their whole heart, their Whole soul, and .~their whole mind." Having, helped them to th~s essential d~spos~t~on, one can then try to "go higher,"~that ~s,~ to. ~instill sor~ow.fo~ venial s~n and even to incite a desire~ fo~ ~erfect.conform~ty to the will of God in all thin~s. Under manyaspects, therefore, an act of perfect con-tntlon is notmore di~cult than imperfect contrition. The di~cul.ty, in so far as there, is a di~culty, lies ih the one ele~ ment that distinguishes perfect contrition from imperfect: namely, in the motioe. Perfect contrition springs ~from ~eharity ;" ond charity is the love of God "for His own sake" ~an unselfish, disinterested love, To 10ve God for His bwn sake should not be~ di~cult for anyone who reall,y ~know? God: that is, for one ~ho has cbme t6 appreciate 33~ ~ER/~I~D KELLY" - .Re'uie~ £or ~eh'g'ious ~h~ough prayer that°God is go~d and !ovabie; but "~or those_ Who have given little'thought to God, the case is proba.~l~ different:-They need to make some consideration" thal~ will sh~w ~themthat God is really worth loving for His own sake. A ra.ther simple.;ccay of l~elping a sinner to arrive at the -motive necessary for perfect contrition is to g.et him to ,reflect on Christ Crucified. In the opiStufe of our Lord on the Cross we have a very .graphic portrayal of God'os love for us. AppreciatiOn of this fact-begets gral~itude soul;, and it is an easy step from gratitude to perfe~:t love, that is, to the love of charity.St. John, the great apos.tle of charitji,, told us to foll6w this path. from gratitude to charity when he said.:. "Let us therefore love God, .because~ God first hath loved us" (I ,John '~: 19)~. St. Paul's.gr~eat --personal love ol~ our. Lord sprang., from an appre.ciation of the tremendous fact expressed in his Words: "He loved rile and deli~rered himself up for me.'.' St. Francis Xavier's° great prayer of love (0 Deus, Ego Arno Te) is a poeti~. expressio.n of the words of St. John and of St:Paul.~ S(. Ignatius, in his. "Contempla'tion for Obtaining Love," uses. the same psychology: he takes us 'from gratitude perfect, unselfish, disinterested love. First we count the_ ~ gifts of G6d to us, and, seeing their iaumberarid.their val~e, we are deeply grateful;,then, thriju.gh the gifts, which are so good, we rise t6 the consideration of.the infinite goodness. _ of the Giver. -When we say that perfect contrition is motivated by charity, and,that ctiarity.is the love of God forHis'~swn-sake, we do not mean. that perfect- contrition exclude~ all other mot.ives. It is_quite Eroper:for us to be grateful fO God for his benefits, to ~desire to enjoy the happiness of" heaven, tO fear the punishments of hell, and so forth. iuch truths furnish motivation for sorrow for sin; and the} _ 338 -- September, 1944 _ " " ~ " ~ "ARE YOU SORRY FOR YOUR SZNS o~", ~an exist'in the soul together .with the motive for perf&t ¯ : ~ " Imp'effect Contritidn Perfect dbntriti6n "isindeed e.xcellent; but we should -. not overlook the value of imperfect contrition. Imperfect -x6.n.trition is not enough of itself to do away witl~' mortal sin; yet eveh for those in the state of mortal, ~in it is very~ - . profitable. It disposes them togo ,an act Of perfect contrition, and in confessionit is a suffb cient disposition for absolution. ; As for. venial sins,~ theologians commonly, teach that ii~perfet~ contrition is enough for their remission outside ~ ~. of confessibh.~ Hence, those who. have only venial sihs-on their s0ul nee'd not be particularly solicitous about their motives-when, they make an act of contrition;any one of the many possible supernatural motives for detesting their sins will be a suffi'cient basis for a fruitful act of contrition. Elements of All Contrition "It is:of little' ~vai[ to consider the necessity and kinds of ~ontrition, if one's notion of contrition itself is not clear; hence it will be worth our wb~le to return to the first sen-tence of this article. I indicated there that, according to ¯ the Council of Trent, all contrition contains three ifi~red.i- 'ents: detestation, grief, and purpose of amendment. And, of course, as a prerequisite to any act of contrition, there-must be tbe~realization that one has done wrong. -Hence, ev,ery act of contrition.includes in some way, four psycho-logicalsteps: owe realize t~at w~ have sinned; we detest w.hat'we did; we grieve ove~ it; and _we.resolve to amei~d. I should not want to encourageanyone to be technical . in l~is prayers; yet I think that we can all profit by occa- . .sipnal.ly taking apart an 'act of~c~ntrition by thinking over" the me,aning of each of-these psychological steps, and by 339 1. ~GER/(LD KELLY' ,_ ~, Review for Reli~l~ous oactu~i!ly mfikirtgthe'steps-slowlyand prayerfully. In the -subsequent paragraphs, my purpose'is to offer some explg~ _nations and sugg.e, st!ons that might be an aid to one who wants to m~ke ~n act of contrition meditatively. Perhaps I ought to preface .mY ~ema~ks with a brief statement con~cer.ning their doctrinal val~e. Tl'ie Church_ -has mad_e it quite clear that an hct of contrition must t~in-c~rtain elements; but she has let~t the detailed explana-tion of these elements to her theologians. I have drawn rny~ _explanations f.rp_m the works of eminent theologians; yet I realize that on some points the theological_literature is, somewhat obscu.re and that differences of opinion~are pe'~- missible. In all cases of obscurity or uncertainty, I have aimed to limit my sugges.tions, to what is safe and prac-ticable. R~alization When v~e make an act of contrition we have .to be c~a- "scious of the fac~ that we ourse.lves have done evil. This ° ~upposes, of course, a speculative appreciation of the evil ., of sin; but.it does~not stop with mere speculation. The ~ purpose of the realization which precede~s and motivates the act of contrition is to get the sinner to turn away from his~ ow_n sins, with grief and a purpose of amendment. There-fore, it is well to begin a meditative act of contrition with .a conscx0u.sness of one s own sins. This d~es not ne.cess_arily" mean a detailed examination of conscience; but it does imply at least ~i general recalling of one's sins. -- In our catechism books' we say that an ~ct of contrition~ must~ be suoerna.tu~al: th_at is, it must be made wi~b God's grace and. it must be based bn a motive drawfi from~ ~-evelatiori. We may takefor granted that God gives",the grac.e, but we ourselves, have to,s,upply the supernatural motive by considering our sins in the light of some revealed 340 ,State'bet, 1944 , ~ AR~ YOU SORRY FOR YOURSINS~ [ruth. Am6ng,t~e many [~uths t~a~ h~Ip to show,us the e~i!;0f~our sins,, I might suggest the following. Tbe jogs of beaoen, or tbe oai~s~of bell: These are directly applicable to mortal sin, because mortal sin depr~ves us of' our righ~ to heaven and makes us deserving of hell. But the thoughf of heaven can als0 be abplied venial sin because, after all, the/e are degrees of ~lory~in heaven, an~d venial sin kdeps us from attai~ng a higher ~ degree'of glory. EVen the thought of hell can be used as a motive for repenting of venial sin,' because by. commitdn~ ~ vernal sins we might form habits that would lead to mortal ~ sin or_ we might lose certain special g?aces that would at _,times be. necessary in order ~o overcome serious temptfi--~ ,tibns. And, of course, a consideratibn of purgatory,, especially as a painfu~ delay in reaching~ur heavenly h6me, ' "is directly appl:icable to venial sire Tbe Olories o~ sa~ati~i~g ~tace: Grace makes our Souls ,,.beautiful in the ~yes of God; it makes us His adopted chil, .~dren, tharers in His nature, heirs to His happiness. Mortal sin loses this priceless possession for us; venial sin, though - it does not. affect the grace in our. s6uls, represents a~ lost opportunity to grow in grace. Tbe Passio~ o~ 6at Eord: This furnishes fine motiva- ~i0n ~or sorrow for either mortal or venial ,sin. And the same ma? be said-f6r any aspect of our Lord's life, because . everything we know about Him is~ calculated to. increase our admiration andlove of Him and thusshow us by contrast ~. the mefinness of our failure to live according to ~the pattern "'He has given Us. Tbe~doctrine of tbd Redemotion and of our Oa~f i~ itS" God has united us in such a way that_we can help one another ~n the w~y of sai~ation and sanctification. ~n ap~reciafion of this~'truth and of its tremendou~ imp)ica-tion~ gives us a new light on sin:- it.is n0f onlE harmful to ,V ourselves; it is a:refusal.to cooperate ~n~a glOrious-cause.-:,. ~, The ~divine wis~bm hbd2~ood~:~ Prdp~rly~under-stood, ~ this is the most all-embracing and fundafien:tal ~afid, ~I-might ~d, the simplest of motives for ~ detesting sim~ It ~ takes us back to the ohe reason why we and thiswhole world exist at all: namely, to share in the divine goodness"~ according to the ;nfihitely wise plan of God Himself. - By Sin~ we do what we can to thwart His plan; we voluntarily prevent Him from ~iving Hi~self to us as He wishes to ~do~" Ddtestation The whole purpose of meditating on~ ohe of the~ fore-going ~t?uths, or on some similar revdaled truth, is to pre-pare the soul for a~ act of contrition. In~the actor con, trifion itself, tb~ first step is detestation. ~. ~ ~ ~ ; ~ Theologians generally agree, I.believ~, that, as a distinct element-in~ the act of contrition, ~detestation refers.~to the~ p~st. The sinner goes back, so ~o speak, on the a~t that h~> peLformedtand deliberately, chooses to do just the opp~sit~ from what he did when he sinne~. In sinning,,he chose.hi~ o~n will to God's Will; now Ee turns away from his for-mer choide and unites his will to God's will. - " E~idently we cannot undo an act that i~ dong. ~ We;an ,make reparation fdr it; we can.pay damages; we can some-. times ~top it~ effects;, but the fact that" act was performed cghnot be changed. The best that we~can do ~ith~regard to the past act-is to wish we had not done it. "And'that seems~to be-the most apt way khat'we can deScrib~ detesta- 5ion of sinf it is a deliberate wish:that the act'had not been p~rformed. ,- ~ _". " It'is probabl~ not advisable, in making ~ meditative act of contrition, to spend a great deal of time on tgis point. There~ is no direct way of testing an ifiterio~ disposi;tidn such as'detestation, and we are likely to be disturbed, e~e~ _ ~ ~, . - _ T~ ~,S~p,~ember0 1944 ~. _ '-~'ARE YOU ~0RR~ FOR YOUR SINS? . ' ~:ofrightened',~ ,by our, sen~-tove and'- self=love. ~For-'th'ese o " Causes of sin are just asstrong a.s the were. wiaen the'sin ~ "was performsd and they keep. telling us that they liked the sin and.that,they are glad it happened. Hence, if we'dwel[. ~,= long oh this point, we areapt to think that we have no con- ~trition, at all. It is better to make a simple act'of the will: ';~ " ,,"BeCause I n6w see the evil that I did, I wish I had not --~ committed it"; and then. go on to the ndxt point. In prac-tice, we can~ take for granted that we have the )equired " - --~ ,--~d~testation if we have the realization, grief, and purpose ¯ "of amendment. . Grief of Soul ¯ ~" ~ Tile blessed, in heaven can detest their sins but they can-not griev~ o~er them. "i~he reason for this is that grief .Supposes the presence of an evil, and the sins of the blessed-are merely past acts, ttie evil effects o~ which have all been ~emoved ~= With us, th~ case is different." For instance, when a man co .mmits.a mortal sin, his ~oul immediately becomes an, . ~'~ Object of re, proach before God. .This is an evil effect of sin "~ ~over which he can certainly grieve. After the man makes a o""~ood confession, he can have a reasonable assurance that he~ has regained God's friendship, but h~ is not sure that'a11 effects of his sin are removed. There may be some tern, ¯ poral ptinishn~ent~ to ,undi~rgo; there mas} be some weak~: : "hess in the sofil, Some special liability to sin, thaf results ~ro~ his former sin.Because of the possibility that such ,._e~il effects may continue, we~,can griev~ over our sin~all t_hr0ugh our lives, because this possibility keeps the sins ~)'present to us at least in some sense. . ~. Perhaps the best way to describe the grief of soul which constitutes the second element of contrition is to"say that. -o jt'il a desire to get.rid of, tO shake off, the effects of our sins; ~ERALD KELLY " ' + ¯ " -Rem'e t+o °/: "o +r Religious. b&ause-- we- realize that m these effects our detestable +sins sti+il:cling to us. , We have~ to remind good people again and again that grief over sin-is not fiecessarily a matter of feeling. To~ u~e - an illustration, let us suppose that two men get, their hands:.,+ and arms cgyered with.m, qd. The firs~ man likes mtid ahd lqeenjoys being covered with it; the secon'd man does .like it. Then suppose that +while.they are covered" wi+~h~the+ ' mud they find oul~ tha(.this particular mud is very harmful to ttie skin." Both of them immediately try. to wash it bff, _ The example illustrates the difference betw+en acci~ dental grief and essentialgri+ef. On!y one of. the.men had a ~ +feelin9 of' repugnance for tlhe mud, yet both of+ them" tried to bedrid of it when they fbund it wa~s harmful. Sb Jr'is with+ Sorrow for sin. To feet-grief over the effects of sin is good, and may even be called an accidental perfection of dontri~" tion'; but theessential thing "is.to want" to be ¯rid of the.e~,i]. ¯ The besl~ exl~ression of grief, therefor)e, is'n61~ tears, but the sincere will to go to confession, to make.an act ~of per-fect contrition, to gain.indulgences, to repair an. injury dorfe' ~, .~to one's neighbor, to accept some hardship willingly in+ re16aration for one's sins, to¯ do some voluntary penahce' for the same purp?se, and so forth. ' These ale the means of: ~dbing away with the effects of our sins; hence, the will to ~do ~uch things is a tangible, way of showing ourselves that we are sorry, no matter how _we feel. Purpose of Amendment ._ ++. Purpose of'arr;endment, though by no mean~ the whole - of contrition, is 'a very important part of it, and probably~ tile best practical proof of it. No_one can have real contri-~ tion unless he intends to "amend" his lifd, but as" ~hi~ "amen "ament~ can have diffeient meanings for~ differefit ~cases; it may be well for us to consider some examplesdr ",8el~(ember, i944 . k ~ ~ ARE YOU SORRy_ FOR YOUR SINS-t these var"ia t"ions. Suppose .that a man who ha~ committed mort.ai gins sinc~ his last confessibn now wants to regain the state of "grace. W~hether he goes to confession, or makes an act-of perfect contrition with the intention of'goirig to confession, he must' certainly be besolved to "amend", his life. And ~ince ¯ his~c0ntr~tion concerns mortal sinsl hispurpose of amend-ment must be really absolute: tha.t is, he~ must intend to - avoid all mortal sin in the future. He would have tohave the same uncompromising r~solutidn, even if he had. com-imitted~ only one mortal sin. The "purpose of_sinni.ng no .more" applies quite literally tO the'case,of mortal sin. On the other hand, suppose the case of a man who has committed only venial sins since hi~ last confession, but . W.ho now- wishes to make an act of contrition for all h~s venial sins because he wants to'gaifi a plenary indulgence. .What kind of purpose.of amendment'must this man have? "The question is not easy to answer with perfect satisfac- ' tionf but it seems safe to say that it is sufficient for him if fie~.retains no attachment'toany venial sins (in the sense . that he intends to continue to commit t/'2ose Sins) and that he has at least a general intention to improve, for example, o' "~ by reducing the number of his venial sins. We mighi add that it is generally recommended that °such a man should -center his purpose of amendment, on the correction of some-~. thing definite. This recommendation is given ~becausel .experience teaches us that a general purpose o~ amendrfient ~,~is likely to prove ineffective "and that the act .of iontrition ih such' a case is ap.t to degenerate into a mere fobr~ula,~,a bit of wishful thinking, and.nothing more. ~, ~ ' ~ ~'A third case: A man has committed only ve'nial.sins since his last confession,, and he knows that be really" is not contrite for some of these sins: yet be'does wish to make a fiind~re act'of contrition" for 6ne kind of sin: for exa.mplq, 345 ~ ¯ GERALI~ KELLY ~ - ~i~iew ~br Religious iying.~ What must be this man's p~rpqse of amendment? ~.- Again, the case is not~asy fo s01~e with perfect satisfactions: but it seems Safe to give this practical~ rule: Ifthe man's lies -are of the ~ull~ ~libecate kind, he ought to'be resolved avoid them entirely; bfit if-the lies are rather.qn the~semi~ deliberate side~. ~he ought at least to have the good will try to reduce their number. In ~he'foregoing cases,-"amendment, of life'~ was used in. its ordiflary, everyday sense: tfiat is~. ~s an impfove~en¢ over one's recent Conduct. 'There is a fourth case, in which the expression,.e~idently has a different, meaning.: sj[der, for example, the holy K~ng David. _He offended God~ seriop~ly; then_he repented of that sin, was_forgiven, as far as we know, lived many years in the friendship, of God. Yet he continued to recite his Miserere for his past ' lapse fr6m grace. I.t would be absurd to think that this Miserere was-not a good act of cpntrition; but if it was " an-act ofcontrition, in what- did the amendment cod~ist? It ~eems obvious that "amendment"-. in such circumsta~e~ .has a wide meaning:~ that.is, it refers to the renewed pur-pOSe of continuing the reform that had begun Years ag6> The case of David is repeated week after-week iK our confessionals throughout the world. People sin~ mortally in their youth; they confess the~e sins, and then live.for-mony~ years without'furthe} serious lapses. Yet these peo- , p1~, can certainly make acts. of contrition for the "bld": mortal., sins;' in fact, they are e~n advised to i.nclude t~ese -sins in their.confessions io that they may benefit more and more by theabsolution. In their case, as ih David s,.the ~ purpose of amendment-for their mort~l sins d0~sno~ redan. :~ an_ intention to correct their present .lives, but" rather- the. renewed purpose to persevere in the amendment.th#t has, 10rig ~ince beefi brought about. The examples illustrate the various aspects ~of and 346 " ,'~':. September, 1944" - - ARE YOU SORRY FOR Y~)UR SINSt ~ requisit~ for ~u~pose of amendmefit. In our own case, ~when we m'ake an act-of contrition, we shall-, generally find a combination of these examples. We have sins of the past, "for .which it is sufficient to.renew our purpose of amend-r~ en~, and°retent sifts which" call" for real amendmen, t o and '~"~ defiriite resolutions. ~" " _ ~We sa~ that the, f.eelings sometimes present a p~ycho-.- °logicaldifficul~y in estimating detestation and grief.- Some- ~"°~hing ,~imilar can happen .wi.th regard.to purpSse of amend- "-~ ment, parti[ul~rly when ha,bitual sins of frailty are in.- '~yol~red. The sinner realizeshis w~akn~ss and, e~ien-.when he makes~ his act of contrition or goes to con'fession,, he "'~feels,sure" that he is going to sin again. Because of thi~, ,.he wonders if he really has a purpose of amendment. . ~"fh~ ,solution to the difficulty lies in a.proper under- ~- standing 6f~a purpose of amendment. I~ is not an act' of ~' the ~ind, but_of the will. It is a sincere.intention to try to dmend; and to take the means necessary.for doin~ that. .::'" ,The"'f.e~ling ~hat one will sin again" may result, not from any" ill~ will, but from the consciousness-that one is weak -~ and that this weakness has expressed itself again and again. Nevertheless, there is no weakness that cannot be Overcome by.serious effort and the grace'of God: Even the most habitual sinner can,,,resolve to make the effort, and he may 'il~ei iure that GSd will give ttie grace. And ,he should not "be ~li~scou.raged if he ~does fall again; ,this may simply be a -~ sign that he h~s not 'yet discovered the proper means for, correcting his particular bad habit. Sometimes people think, that all .they need to do to°~ oirercome bad habits is to go to the sacraments frequently. This'is only one. aspect of the solu[ion. It will ne~ver work unle.ss the sinner ~akes the more obvious means of avoiding "-occasions of sin, of exercising himself in self-control, and~ ~ sd forth 347 K~:LLY~,. ¯ ~ .,. ~ GERALD . . :- ~ " My afialysis of the act of contrition has been lofig.-Yet I.hop-e it ~cbntgins some helpfUl.suggestions. "~In pa~?ticular2 I think that many would find it fruitful to make a medi-tative act of contrition o~casionall) for example, ,during the morning'meditation on confession day. ~The Cl~urch evidently wants us to draw gre~t profit from frequent fe~ssion; and for.this there.is no m~ans more. effective tha~n~. an increase in contrition. ~" o BOOKLE-rs H~cmn and Psalm~ to Our Lad~l is the title of a: handy little, pamphlet containing "an, English translktioa of the Te" Matcem De/ Laadamus and the "5 Psalms" honor Of Ou~ Lady. Readers who are interested tanget the booklet fr,6mothe erend d,ude Senieur, O.F.M.Cap.0 Capuchin College, Brookland, Washington D.C. The pamplet is sold for the cost "of printing and mailing: individual copies 5 cents each; lots of 25 or more at greatly reduced rates. MV Particialar Ex~men Book is a tiny pamphlet containing many~helpful sug-.,.~ gestions concerning the pa,rticular,examen.and a.numbeE of ruled pages.for marking th~ examen. It is published by- the Franciscan Sisters of the Perpetual Adoration.~ ~t. Rose Convent, La Crosse, ,Wisconsin'. The, booklet began ~s a prtvate com-munity project, but the Sis[ers are now offering it to-other groups of religiotis prac2 tically at cost ($3.00 a hundred) in order to stimulate the use of the particular~ -'xamen as an important nieans of spiritu,al advancement. "Anal~lsis of the. New Testament, by. Cyril Gaul. O.S.B. An excellenL booklet. the fruit of m~ny years of teaching Scripture at St.~, Meinrad's Seminary. In accbrd with Pius X's Qaoniarn i~ re Biblica, the author has provided seminarians with an analysis of the various New'Testament books which all priests and ~he laity will welcome. 77 pages. Price: ~40 cents a copy, postpaid; 4 fol $1.00. Address: SL Meinrad Historical Essays, St. Meinrad. Indiana. ' 348 ~XINT DOMINIC,.AND HI~ WORK. By fhe Reverend Pierre Mandon-net, O.P~ Translated by Sister Mary Benedic÷a Larkln,.O.P.~ Pp.~xvlll ~- 487. B. Herder Book Co., Sf~ Louis, 1944. $S.00. -~ : According to a contemporary account, "the Blessed" Dominic w~as of medium height and of slight build. His Countenance was;hand-some:, of fair complexion, with light auburn hair and beard and. lt~minous eyes. A~kind of radiance shone from his br6~. inspiring love and reveren.ce in,all. Full of joy, he seemed e~rer ready to smile, unlesS, moved to ~pity by the affliction of his neighbor. His hands were long and shapely; his voice itrong,, noble and sonorous. He n~ever was bald, and his corona was complete, sprinkled with:~a few white hairs." Along withthis ratherpleasing exterior; he possessed al,so ver, y exceptional interior gifts of'mind, heart, and Will. And if to this~be added,his life-long faithful correspondence with "so many extr~ordina~ry graces, even.mystical ones, we have tl~e man of action Of whom Pierre Mandonnet, O.P.,-a historian df repute, could say: ]'You may quote'me whenever you wish. I consider Saint Dominic as a religibus founder the greatest o~ganizer that ever trod this earth after~the Lord Jesus Christ." To decide whether, or not that jUdg-ment is true requires a careful re~ding of this volume. It is a little~ Summa of Dominican brigins. ~" . P~re Mandonnet once jotted down on a slip of paper: "T0.re~d." :jo.y; to think, delight; .to write, torture." The last three" wor, d.s may be a par~tial explanation why the present work was far from com-i~' le}ed" when he'died in 1936.- But'he had done ~he reading and'the thi_nking, indeed, a. great deal of both: and he had outlined the chap-ters unit had written,some of them. Fortunately, he had competent ¯ disciples and co-workers. Orie of these, Marie-Humbert Vicair~e, O.P., ~ orghnized the .copious material gathered over many.years, and' sup-plement'ed it with critical notes and studies of his own. Anotpey,. Reginald Ladn~r, O.P., contributed a.do~umentedt.background chap-teron the plight of preaching in the twelfth c~ntury. The result is a book, pi~blished in 1939,somewhat lacking in unity and coherence, but substant~ally P~re Mandonnet s, both as to content and arran~e-~ ment. The contributions~.of Vicaire and Ladner are signed by-them, gut this is not noted in the'table of contents, as it should be. , 349 BOOk KEVIEWS _ . ~ Review.for Reli~.lio!is - ¯ Tile~bobl~-is d.ivided into tWO parts. The first part'presents the bis.~orical .setting, sketches tl~e iife of Saint Dominic, and develops at "length .his arduous l~bors in~fgunding and organizing the Order of. ¯ Preachers. Ciearly seen is thehand of Divine Providence, raising up a new Orderto meet the p~culiar religious needs of the times. In the early'thirteenth century,, the gradual coll~p~ of the old feudal s~rstem an~l the growing prominence of the towns a~ad communes brought about a changed order of things. The lower clergy, for the ~ost p_art ignorant and untrained, was too slow adapting itself to the altered situation. T, he bishops were more occupied w~th temporaht~es than" with tlSeir apostolic duty of preaching the .word of God: 5As-a ~ cdns~quence, the faithful, especially in the towns, began to drift away "frOm the Churchqnto heresies and schisms of various kinds. There,. ~was pressing need for an instructed clergy and for preachers of the Gospel. Saint Dominic, the zealous and learned sub-prior~ of the ¯catl~edrai'chapter of O~ma in Spain; was the man of Providence. was chosen~by Innocent the Third to found an Order qf poor priests~' -whose task would 15~ to preach to the people and to teach theology to ~ti~e clerics; in~brief,~"to contemplate and to give to others the fruits of contemplation." It was Dominic's Order that v/as to play such an important and successful. ~ole in carrying out the objectives ~of the- -Fourth Lateran Council~"the reform of the Church, the refor.rn of morals, the extirpation of heresy, and the strengthening "of the" Faith." Ma.y we not say that the Friars Preachers have never ceased ~_ doing, just that? ,The" second part of the book is" concerned with the Rule of Saint Augustine and its relation to the Rule of Saint Dominic. P~re.Mari~ donnet se.edas to have proved .his point: namely, that the Dominican riales and. constitutions,are, an organic development of the second. the,three 'rules of:Sainv Augustine, and. not, as-wfis though_Ufor,~a ~ ¯ lpng time, of the tliird, the famous Epistle.to certain religious women. The .second Rule is that primitive.Rule followed by a com~mentary" .which gaint,)~ugustiiae drew up in 391 for his first community~ of men. This study reveals, the'hand of a master,historian aiad is the most valuable section of the whole work. COncluding the~book-by way of appendices are five important "h'iDstoomriicnai lc astnueds,i"e s",w .aotnceh doof gwsh oicf hth dei sLcoursds.e's.' t Fheiv oer sigimini loafr tshteu deixeps~re~s sbiuotn~- of'a.more restricted and technical nature, l~ave been omitted from the., Efigl~ish e~liti0n. There_is

Issue 6.1 of the Review for Religious, 1947. ; Review for Religious 3ANUARY 15; 1947 °YouIdre as ony Pe r?a r . ~ . ~The Editors On Difficulties in Meditation . ' . G. Augustine Ellard The Little Office of Our Lady . : . . Adam C. Living in Christ . Charles F. D(~novan "Open My Mouth, O Lord!" . Richard L. Roo~ey Oualifications of Pos÷ula nts Sister of'the Precious Blood Recruiting for the. Brotherhoods . Brother Placidus The Cl~urch Unity Octave .~ . . Father Bartholomew Communications Book Reviews Ouesfion~s Answered Decisions of the Holy See "VOLUME VI NUMBER 1 REVIEW FOR . RELIG, IOUS VOLUME VI JANUARY, 11947 NUMBER , cONTENTS YOUR IDEAS ON PRAYER~-~The Editor~ . . . ON DIFFICULTIES IN MEDITATION" G. Augustine Ellard, S.J; COMMUNICATIONS . 16 OUR CONTRIBUTORS '~ . . : . : . . 1 THE LITTLE OFFICE oF OUR LADY--Adam C. °Ellis, S.J, 18 DECISIONS OF THE HOLY SEE . 24 LIVING IN CHRIST'--Charles F. Donovan, S.J . 28 CONCERNING COMMUNICATIONS ON PRAYER . 32 "OPEN MY MOUTH, O LORD !"--Richard L. Rooney, S.J . 33 BOOKS~,FOR HOSPITALS . . . ¯ . 36 QUALIFICATIONS OF A GOOD POSTULANT-~Sister of Preciotis Blood 37 CHURCH UNITY OCTAVE .INDULGENCES . . RECRUITING FOR THE BROTHERHOODS--Brottier Placidus, C.F.X. 45 THE CHURCH UNITY OCTAVE--Father Bartholomew, S.A. 50 QUESTIONS AND ANSWERS-- .1. Absencd from Novitiate during Second Year . 53 2. Reappointment of Local Superiors . 53 3. Pd'wer to Prescribe Community Prayers; Imprimatur . 54 4. Meaning of Spiritual Re.lationship 54 5. Mism Recitata Permitted under Certain Conditions . ~.~ 55 6. Absence from Postulancy . ~ 55 7. Superior Appointed for Unexpired Term . 56 FLOUR FOR ALTAR" BREAD,S . ~ BOOK REVIEWS~ ~ A Bedside Book of.Saints; Extraordinary Life of Marie Louise Brault; ¯ Lumen, Vitae; The Index to American Catholic Pamphlets; The Systematic Teaching of Religion: Ancient, Christian Writers . 58 BOOK NOTICES . . .~ . : . °. 63 REVIEW FOR RELIGIOUS, January, 1947.~ Vol. VI. No. 1. Published bi-monthly; January, March, May, Ju!~, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys~ Kansas. with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kan.sas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Editorial Secretary: Alfred F. Schneider,~ S.J. Copyright, 1947, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription p~ice: 2 dollars a year. Printed in U. S, A. Before writing to us, please consult notice on Inside beck cover. Review ~or Reli gio'us Volume VI ~January--December, 1947 Published at THE COLLEGE PRESS Topeka, Kensas Edited by THE JESUI~T FATHERS SAI¯NT MARY'S COLLEGE St. Man/s, Kansas " REV~IEW FOR RELIGIOUS is indexed in the CATHOLIC PERIbDICAL iNDEX. Yobr. J Jeas on Pray6r? The Editors. VARIO S TIMES in the p~st, the editors of thi.~" EVIEW. have suggested some definite topic to be dis-cussed in the Communications Department with th~ intention of pooling useful ideas and informatioh." For example, we have had communications on spirithal direc-tion, on formalism in religion, .and On vocations. Of all _the discussions, by far. the most interesting and profitable was the one concerning spiritual direction. This discussiofi" "'o ran through an entire year; and when it was complete&we Were able to publish a very helpful su.rvey of all the articles and commu,.nications. . Why was~spiritual direction such a frutifui .topic for discussion? The reason seems to be thatTM the topic has a definite persor~al meaning to most religious. They have "id~as and ideals ~r~.the subject; and they. can and'will express themselves. It is all but inevitable that communi- ~ation~'which touch upoh matters that are concrete and that are of personal significance-will be successful. We should like to start another series of communica-tignsi" and we think we have a,subject that should vie.with. spiritual direc~iori in its personal appeM to.religious. The Subject we wish to suggest is Pra~jer. Here'is our plan. During the present year, beginnin~ with this issue, we hope to publish a number of. articles prayer. In these, attention will be drawn to many of the "difficulties.ordinarily met with in prayer and. an attempt will be made to indicate ways and means of overcoming them, Thui we hope to give our real:ldrs,suggestio,ns, that will be of ,great constructive value. Yet our purpose can 3 THE EDITORS '~" - ha, rdly b.e.attained ~erely by, formal articles. We need the informal, perso~ial t6uch of communications. Prayer is somethin.g,that pertains intimately to the life of a religious. E~ry religiouS, we su~,pose, has at least tried mental prayer, and has met with success or failure. We think that all reli- '~gi~,us Ould gain mu~h by an interchange of Views on these failures and succeSSeS. Hence, we ask fo~ communicatiohs to supplement or if need be--tocorrect our articles. What should be included in these communications? It .is hard to give a Comprehensive answer to thi~iq~estion. Here.are ~ome suggestions~: You have read or heard some-thing '~about prayer;~ you have .tried it and founfl it either ~.helpful or useless. You have .experienced di~culfies-~-or discovered methods and h~lps that the ordiffary books do notmention.~ Others would like to hear about ~uch things. Why not tell them? These are but priming suggestions;. they are not intended tolimit'th~ ~scope of your communi-c_ a~ions. The importfint thin~'is_that you tell about pr~yer,. ~/our ideas concerning, prayer, and so forth. It seems that the s.ubject should be limited, for the most partl to mental prayer;, however, we certainly do not wisl"i to exclude correspondence on vocal pi:ayer. , Who should write these communications? Anyone Who i~ intdrested;, anyone who .has somethinl~ to say. Whethei ~rofi aie'a superior ora Sub~ject; a sPkrituai ~direc~orI h~ retreat master,-a priest, a Sister, ,a Brother; whether your irocatidn stresses the acti~ce or the contern-plh~ive-iife you :can hace~something worth while tO say on this important subject. If we can cbmbine our articles and communica'- tions in such a way as to give us 'a practical- suivey of.all the' real difficulties and real helps to prayer, we shall have accomplished something truly worth while. [ NOTE: Please see. p, 3 2 for directions concerning cdramunications.] On Difl:icul ies G. Augustine Ella~rd, S.J. |~ ET US .take meditation~ to be a heart2to-h~ar~t confer- I~ ence with God upon one's spiritual problems. .Th~ -intellectual moment is expressed by "conference,'~ in ~he sense of consultation or discussion; the affective moment by "heart-to-heart"; and-the element of prayey. 'is. implied' in the words "v~ith Gsd." Moreover let us take the term meditation both in the narrower acceptation of discursive mental prayer and in the broai:ter use as men.t~l prayer. general, except of.course infused contemplation. The diffi') culties are encountered primarily in meditation in the former sense, but in diminishingdegrees, they occur also in those forms.of mental prayer that are commonly called affective or contemplative. The purpose of these remarks is purely practical. And it would seem that not many-efforts in the spiritual life ~ould be more practical than endeavoring to make medita-tlon le~s sterile and more effective. A. TheFacts I cannot imagine that anybody who has tried over a ldng period of time to pray mentally would ~leny that there are difficulties imit. Even'St. Teresa, that, soaring eagle of " Avila, who must have found about as much facility and delight in it .as anyone, at a certain stage in thedevelop-ment 6f her prayer-life used to shake the hourglass because it was too slow to her tas,te in measuring the hour for medi-tation. Yet there are ascetical writers, carried away appar-ently by zeal and forgetful of experience, who assert that "mental. prayer is not difIiculU' As a.matter of fact, it seems quite certain that the diffi-culty bf meditation ranges" all the way from sheer impbssi- ,G. AUGUSTINE ELLARD "" Review for Religious bilit_-y, to,no.difficulty at all. There ar_.e.some people'who are ~h~si~aii~ and }imply'i~capabi~ Of itl .and tl~ere are others "~ho diari.ng .long periods of time find only e?ase and delight in it. These represent the two extremes. If we consider the generality of per~gn~who apply thedas~lves 'to addita-ti0n, m~impression-is that th~ difficulty is both c6mmon and gre~t. In any case, whate;cer the f~cts be, let us acknowledge them candidly 'without exa'~g~ration or diminfition: "~ ° Ess_e_ntially the difficulty Of meditation seems'to consist in a cert~iin darkness of mind and'a certain apathy of soul. It kvill be noticed that. these two conditions are precisidy the" contrary Of w.hat constitutes actual grace, namely} illumina-tion of the intelligence and movement or irispiration Of the will. "A~ all~ven(s when one finds 'medit~ition hard, it seems scarcely possiblTto go on in it; or at least it seems that to proceed would be laborious and painful." ~ B. Causes o~ th~oD~gi~ultg. ~I. P~ray~r~ in general is difficult to human natureqn v,~ri-ous degrees ~because of its supern, atural c~aracter; ~because the senses find little therein to occupy themselves, w~tla: because, if it ~s a conversation~with God, it is really .rathel a mont~logtie'thafi a dmlo~ue; ~because oftetitirfie~ itdbes not fit-,qn comf0r[ably~'With one's moral habits;, and finally~ because it tends to become too monotonous and staid': '~ The difficulties of.mental prayer'm6re particularly~ma'~r be external or ,internal; and, if external, they' may be eitl'i~r inevitable 6r~avoidable.~', Where~ meditation must bemade in com.mon; s~m~ persons may unavoidably or not' annoy and disturb others.Perhaps there are. distractihg noises from "the neighborhoo~t that one cannot get .away fr0rfi. ¯ Examples of trouble from within an~ of a physical natU're would be ill health, fatigue, and that old besetting weak-ness, ~som~ol~nce, ~. "~ ,Januar~t, 1947 ON DIFFICULTIES II~°MEDITATION Psychological difficulties may be hardly r~mediable or fairly remediable: Some people are. congenitally and intel~: lectually incapable ofo meditatiom except perhaps on ~pec'ial occasions, just as some y&~ng people cannot assimilate a higher educati6n. There is no use in dodging this fi~ct. Such people must seek their sanctificati6n by other means. Other persons are~more or less unfit because of an imagination thht~is either° too torpid, or too flighty. The temperament of some is too nervous a~d unstable. A high-degree of extraversion, that ~is, the tendency to be preoccupied with external interests, is a distinct impediment to mental prayer. Deficiencies that are more ~asily remedied are the fol-lowing. One may be too ignorant of God and divine trutlfs; of the doctrine of prayer itself, and of its importance. Then there is the old 4~aunting specter of distractions, voluntary or in~coluntary. _-Distractions coming from one's duties or~ work are a special probl.em all by themselves. There is a whole series of difficulties stemming fiom moral origins: general negligence or tepidity in the spiritual life, some particular faulty hab'it, neglect of recollection, half-hearted applicationto mental prayer, carelessness in-preparing for it, .resistance to grace'calling in times of prayer for some specific sacrifice,- and finally the discouragement due to repeated past failures in cultivating meditation. The' author of a redent work entitled Di~cuttfe.s ot: Mental Prager, (Boylan) fihds the moral difficulty to be the greatest of all (p. 41). II. If we mak~ the rather obvious comparison ofmedi-tation with the recitation of the Divine Office (each is nor-maliy about an hour of prayer), in meditation we n0ti~e that what is to be done is-not so definite, there is less activity for the sens_es, ~and the sanction for acting is far less.com-pelling. In the Office there is less liberty to do this or that, there is more-monotony and repetition,- and oftentime's \ 7 G. AUGUSTINE ELLARD ~ Reviet~, ~or Religious there is less harmony between wl~at One says and what one~/ feels. " " _This suggests another comparison. We observe that in reading some things .we must plougl5 ahead laboriously and toilsomely and only under pressure of some necessity ~or gther.' Contrarily some books are so interesting that they may tempt us not to put them aside even to the neglect of our duties. Again a little knowledge of haman nature reveals that it is easy and pleasant for, say, 3~oung men to carry on long conversations or even reveries by themselves on athletics, for businessmen to discuss or think about ventures that promise money-profits, and for arl~ists and Sscientists to occupy themselves with their chosen specialties. Lastly did anybody ever hear a lover complain that it was tedious and boring to busy himself mentally and.emo-. tionally, even for.protracted periods, with his beloved, and even if she were absent? "For where your treasure is, there will ~rour heart be also" (Luke 12:34). III. From the causes indicated above and from these comparisons, the conclusion seems to be that the~.primary source of difficulty in mental pra.yer is none other'~than tack o1: interest. Interest would not remove all ~ifficulties--a pursuit can be interesting and still be hard--but with it one would be glad to make the'effort. Interest v,;ould, unless this ~analysis_be wrong,~take away the principal and characteristic difficulty in meditati_on-.~ People are not dis-tracted from that in which prevailing interest lies. Nor do they go to ~leep when. they have an opportunity to occupy themselves with it. They can never feel bored with it, .nor complain that it is'dull. ~ ~Another conclusion is that this lack of interest cannot be due to a deficiency of interest-evoking .qualities in the objects dealt with, e.g., God,~ life-eternal, and so fortl~- rather i~ must be attributed to some inadequacy in the sub~, 8 danuar~t, 1947 ON DIFFICULTIES IN .MEDITATION ject~'h{ms~lf, in t,he :person, prayin~ ax:d eyperiencin~g the ennui. He is like a' child who is being introduced to some-thing that in" itself is re;illy:ver~y interesting; but as yet, the child does not realize the fact, and consequentl~ .it easy.to direc~ 0rhold its attention. He may be compared to a man who !s b~eginning to read a b6"ok that:on the: whole is~ ir~deed thrilling ;, and hbsorbing, but not in the first chal~ter, or two: '.Many studies and investigations are not in~ter~sting hntil,one gets fairl~ far into them; thin'they may~ become all-engrossing. So~it~, seems to be with'mental prayer. In the case ih.which a,person's troubles With meditation,are mor:il rather than psychological there is a doubledeficiency ~f.interest: t6o little appreciation of the. values of'the good life, and too little ,insight into %hat meditation should mean to him. . C. WhatIs to Bb Done? ~ I. Clearly the. fi~st thing to do is to remove the obstacles that can be got rid 'of. A change of place could in some cases put'an end:?o many disturbing circumstances. If one's external posture is~ not quite reverent, and one is not lazy,; that at least can be remedied with comparative facil-ity. Much of. the trouble i!hat: m~ny people h~ve with meditation could and should be handled by takihg another ~and better time "for.it. I'refer to the early morning ~ind sleepiness. Phy°sically and psychologically meditation is a more difficult form of work than, say, an hohr of study, Therefore one ought to be physically fit for it.~ /ks a ma't~- ter of fact in the quiet and dhrk hours of early morning many are not. If the hour for praye.r cannot be changed. possibly the time _for retiring could .be advanced. Certain bodi!y ppsitions, for example, kneeling, star~ding, or walking, espedally in the fresh air, are less conducive to somnolence and more helpful to 9ttention and devotion.¯ It would-be infinitely better merel~r to read than to sleep away G. AUGUSTINE ELLARD the ~ime of prayer. "Writing too can be an aid. At all events there is. no use in torturing oneself and racking one:s n.e.rves and getting into a condition in which, " although awake indeed, one is unfit for any~_serious mental effort. II. Now let,us see what we can do positively, espe-cially with regard to building up interest. Since the objects with which we occupy ourselves inmeditation are in them-selves~ interdsting, in" fact incomparably more apt to capri- 0 vate attention than the trivial-things that come. into compe-- tition with them and distract us away from them, to becomd interested we need to kno~¢ them better and underthe appropriate°aspects. Admittedly- this is no.t easy. Since those objects are spiritual or supernatural and since all our knowledge comes through the senses orat least must follow the. analogy df sensible things, to know and evaluate super-sensible things well and adequately may require much effort and exertion. In proportion as the-realities anal values, that we hav~ to deal with are high above the mate-rial level, to reach that height and main'tain our heavy and earth-bound selves there we may need powerful and con-tinuous operation on the part.of our two spiritual motors, namely, the intellect and the will. 1. We may need more knowledge about God, the Bles-sddTrinity, the Word Incarnate, and indeed about all the ! sacred truths; at least wd may be deficient in the right kind" of. knowledge of them, that.is,~ that which is realistic, thor-bughly assimilated, personal, and effective. Certainly we need to find these doctrines interesting. This is true in gen-eral and for everybddy, but especially for one who would" be something of a contempl.ative.- The great majority, of people can hardly hope to discover.many new truths' for themselvds; the most that t~hey, can. expect to accomplish, is to review and reclarify this knowledge by .furthe.r residing, ¯ listening, or reflection. It is now a lawof, the Church that i0 Januar~o l P4 7 .ON'D.IFI~kCULTIES-IN MEDITATION' the-following, wOrds of Pope Pius XI should be read to young religious clerics at the beginning of each year: For since the sole or at least the chief function of those who have consedrated themselves ~to God is prayer, and the contemplation or meditation of divine things, how will they perform that most sacred _ duty Unless they be thoroughly and intimately versed in the doctrine of faith? " W~ wish,first of all, to call this to the attenti6n of those who lead a retired life in the contemplation of heavenly things; for " they err if ~hey i_magine that after havii~g either ~eglected_in the beginning or'later" abandoned their theological studies, they will be able without that abundant knowledge of God and of the mysteries of faith which is drav~n'from sacred studies, to go along easily in the. higher spiritual life and .to be lifted up to intimate union with God. As regards others whether they be engaged in" teaching ~. or in dail~ o in'tercourse with people, will" not that varied ac~vity'in the sa~red ministry be the stronger and more efficacious, the more brilliant and replete'they ;ire with the fulness of learning? (Pius XI. AAS 214.81.) A" particular field of s/acred doctrine that is most,useful for meditation and that'is susceptible of cultivation indef-initely is the life ofChrist. The more one knows about,it, the more realistic will one's knowledge and apprechtion of the God-man be. ~[t is always possible to learn something more and. thus add a bit of freshness and novelty to one's ac.quaintance with it. In this connection it may. be .men-tioned that viewifig suitable pictures of the Holy Land ani:l 'of the life of Christ would contribfite an additional touch of realism to one's imagery and~nowledge of Him. These suggestio~ns ark not to be taken to imply that the kind of kno-,kledge which an archeologist or historian seeks is just .the same as that which makes for a greater love and imita-tion of Christ. Theology may be definedas faith ~seeking "under~- standing, that is, a scientific, theoretical knowledge of revealed truth. Similarly mental prayer may be described as faith seeking understanding, but now an insight that is dynamic, practical, and vital. ._ 11 G. AUGUSTINE ELLARD Review for Religious 2. After learning more about the sacred truths, one should make a special effort to see them as interesting. ¯ At least in three~vcays they are'interesting in themselves: (1) in~ asmuch a~ they~ answer the most fundament~il questions that we can ask; (2) in that they are singularly- fitted to excite the emotions of fear, pity, hope, and love; and (3) they disclose tremendous dangers andopportunities for each one of us personally. 0 The first and most fundamental need of any personas sore( sort of philosoph.y of life; giving a solution to s'~ch problems as what he is, whence he is, why he is, what is the sighificahce of the things about him, and so on. To such queries. Catholic doctrine supplies answers at once simple enough to satisfy average rfiinds and profound and sublime enough tb keep the best minds investigating them indef-initely a~d profitably.They are like rich mines that can ne~er become quite exhausted. Thus Catholic doctriffe gives the best available satisfac.ti6nto our deep instinct for truth and knowle~lge. - . ~ Ingeneral it seems quite correct to say that whatever is fit to excite fear ot hope or love in men'shearts will interest them. The experience of all,"writers, ~peakers, and story- ~elle~s woul~d.seem tocorroborate 'that S'tat~ment~ - .Now there are no facts, or for,.that matter, no creations of fiction either, that ~re,so apt to arouse men'to fear or sti.mulate thereto h6pe' or inflame them tb love as just those doctrines which commonly form thei themefor meditation.: Objec-tively this is so true. that no beiiev'er w6uld hesitate for an instant to"affirm it. But subjectively? There's the rub. These-fact,:are not known so as t6 be excitingly inter-esting. We need to become more keenly and vividly a~are-bf ~11 that these truths mean for fear and hope and love~ Of themselves they are great~,enough to give th~ human heart the most thrilling expefience's,rthat it c~n. possibl~; 12 'danuary,, 1947 ON DIFFICULTIES'IN MEDITA]HON have; but first they must be apprehended clearly eho~gh and under the appropriate as.pegt. , It is natural for ~en to be interested in whatever they perceive'to contain uncommon opportunities or dan~ers for themselves personally. If a.stranger at the other extremity Of the 'block is ill, it may be immaterial to me. But if learn that he has infantile paralysis and may pass the infec-tion on to me, that is a very different matter. Similarly if read that Mr. So and So a t.housand mile,s'away has dis-covered oil on his property, what is tffat to me? If however oil is found or~ the property adjacent to mine, why, it would be folly not to take notice, and promptly too. Now the ~ruths of faith disclgse to us g.reater dangers and oppor-tunities for our own dear selves than any that the~world can-offer. If men were only sufficiently and properly acquainted with them and their tremendous significance for them personally, nothing would be more. natural than to be interested and eagerly alert about the matter. 3. In the case of some religious there "would be less diffi-culty and distress in mental prayer if they hr~eto more" about it. Perhaps they have hardly added to their knowledge of it.since they left the novitiate; possibly_even What they learned then has become dim and vague. But even if they remembered it all, mature religious could scarcely consider themselves well-informed on prayer and well-prepared to cultivate it if they had only a novice's acqu~aintance with the theory and practice of it. This is all" the more'.true inasmuch ~ls for obvious reasons it would be indiscreet for novice masters to give more than introductory instructions on prayer. ]~f more were given, some novices would mis-understand arid mi~app!y it. CFully trained religious should be conversant with the principal points in the theory and practice of meditation° or discursive mental prayer, of affective prayer, and contemplation'._ ,Many would add now 13 G; AUGUSTINE El;LARD ~ Reolew [or Religious that they should" have an experimental as well as a specu÷ lativeknov~ledge of mystical or infiased contemplation;" '- _which, they maintain,, is quite'necessary, for the normal development of the interior life and for the perfection of charity. At the very minimum religious should ~not ti~e ignorant of the fact that if they exercise themselves in medi-tation well and earnestly for a sufficient period of time. ,usually it is to be expected that they will pass on .to higher forms of prayer that are both easier and more fruitful. Orie - shbuld not countupon remaining in the freshman~ class, so to speak, with all its drawbacks, forever.- Greater familiarity with the theory and practice of mental p~ayer should naturally issue in greater interest in it. This interest may be increased~also by striving-to see and.fed,what a difference it makes to be proficient in it: first, the fact that it really does make ~/ difference; second, what kind Of difference; and third, how much difference. The differences are .to a great extent the same a's those between ~he good and the bad life, be, tween devotion to God and relative neglect of Him, between heaven and hell.- Hence al'l"tfie reasons that %e have'to be good, all thev~lues ofGod Himself, all the advantages of His blessed plan. for us, may .be urged as so.many motives for striving to medita.te well. " Our final destination is the beatific vision and love of the Infinite. Is. there,an.y activity possible on the way that is more closely akin to it or a bettdr help" to it than the con-templative:' considerati0n and love of God? If we take the - practical i~roximate aim of our existence here to be keeping the precepts and counsels of God, then in general and nor-mally the most effective means of achieving that purpose , seems to be precisely mental prayer. And that from the very nature of things. Keeping the divine precepts and counsels requites a certain disposition of n~ind and will, a- , .14 dahu~ir~/, 1947 ON'DIFFICULTIES IN MEDITATION certain .vision and inclination that is the_natural result of m~ntal prayer more.than of anything"else. All the active [life of ~any spirit consists in thi~nking andwilling, rand .where there is no thinking and w~illing there is no-spiritual life. Iri mental prayer the human.spirit normally reaches its summit in religious' thought and volition. When b,! means of grace God. leads one t6. do some good or avoid some evil, He enlightens the mind ahd moves the will accordingly. Is there any exercise so closely related to this divine illumination and.inspiration or so,,apt to further the process as meditation or contemplation? Again, our super-natural life and perfectiofi consisl~ in thinking and willing. like God; in mental prayer very especially we do just that. Probably no one would deny that in all our spiritual armory there is no more'telling weapon than the' retreat. Retreats are so effective.partly because under favorable ~ir-cumstances they bring to° bear upon one the whole battery. of s[firitual arums at one and the sam~ time, but partly also ' becfiuse the most essential and fundamental actix~ity involved in'making a_retreat is skrious and practical reflec-tion on eternal tri~ths. It is this that makes those truths seem real enough to stir one's emotions and change One's ways of living. One might object that to feel much interest in the dogrfias of religion and particuJarl~.y in the prayerful consideration of them it is necessary that a person should already have mad~ great progress in meditation., In oiher words, the remedy suggested presupposes that the malady has been cured. The fact is tha.t, there is an ascending spiral of inter-est and progres_s, and that o~ne must break into it where best one caw. At the very minimum a man who has some appreciation of the value 8f mental pr.ayer can begin'; a little p~oficiency will give greater interest, and that in turn COMMUNICATIONS Review for Religious greaterprofictency, and so on indefinitely. - Similarly prayer and good living constantly interact one~,up.onthe other in a sort oF virtuous spiral. In a subsequent ,paper it is hoped to propose certain, other aids to combating the difficulties of meditation. Reverend Fathers: In compliance with the request in ~the November j.ssue of REVIEW FOR RELIGIOUS that readers send in information in regard to the interruption of the choral recitation of the Divine Office, I am sub-mitting the following~ data: About twenty years ago we ~ent a similar question to our Gen-eralate in Rome: "Is there any regulation that .the Divine Office mfist be interrupted when, during its recitation, the tabernacle is.opened and Holy oC.o m m u n i 6 n i s b r o u g h t t osi tchKe . The answer we received was: "No, the Divine Office should be continued standing." From L.iturgical Law by Rev. P. Chas. Augustine, O.S.B., D.D:, B. Herder Book Co., p. 149, I quote the following: ". each canonical Hbur (public recitation.) should be recited without inter-ruption." Since the Divine Office~s a "public prayer" (Augustine, p. 101) and "is recited in the'name of the Church" (A~ugustine, p. 17-3). is it not "in accord with respect for our. Sacramental Lord, who is passing by," to continue its recitation instead of stopping "and thus allow 'all the individual members to greet Him as each one's devotion may suggest" ? One other passage from the Dominican Ceremonial, I would like t to quote: "Non fiat pulsatio Campanulae in alia parte Missae, neque alibi, nisi notetur. Item non est pulsdnda ad Missas privatas celebratas e conspectu Chori, tempore O~cii aut Missae. Conventualis." (S.R.C. 5. Martii 1767. 1,4. Mail 1856.) 16 January, 1947 COMMUNICATIONS From the above does it not follow that private Masses,~maY be celebrated and Holy C~mmunion be distributed during the recitation of the Divine Office? Dominican ,Sister. Reverend Fathers: Three times, weekly our chaplain carries Holy Communion to the sick while the choir is chanting the Little Hours before Mass." "Apart . from the fact that it is very difficult to hav.'e a-choir stop and start .duling a Psalm or other prayer without considerable disturbance find ~ annoyance, I fail to see why one's private devotions are considered superior to or should take precedence over the liturgical prayers of the Church. I have noticed that frequently when Our Sacramental Lord is pa.ssing through our choir, we are chanting the Gloria Patri or similar words of praise. What could be more fitting than such a greeting? If we are chanting our Office in union with that divine intention with which Christ praised God on earth as set forth in tl~e Aperi Domine, why should we substitute our owri private devotions, however sub-lime, for these prayers of the Church when Christ Himself enters our midst? This would seem to'imply that our minds and hearts are not, and should not be, so closely united to God in liturgical prayer as in private devotions, Ghich would be a lowering 6f ideals arid an unnecessary concession to-human weakness. We have better order and much less disturbance by simply kneding during the time the priest is preparing and carrying the -Blessed Sacrament through the chapel while the chdir continues without interruption. ,And we take it for granted that ,the minds and hearts of the choir members are United to their Sacramental Lord whether He is hidden in the tabernacle or passing through their midst, and that they are adoring Him "in spirit and in truth." A Superior. ouR CONTRIBUTORS ~ FATHER BARTHOLOMEW is director of the Church Unity Octave. BROTHER PLACIDUS is vocation director for the American Province of the Xaverian Brothers. CHARLES F. DONOVAN is studying education at Yale University. RICHARD L. ROONEY is on the staff of The Queen's Wor/~. G. AUGUSTINE ELLARD and ADAM C. ELLIS are members of our editorial board. 17 The Li!:t:Je Off:ice ot: Our Lady Adam C: Ellis, S.3. .C~T. BENEDICT, the founder of the religious life in iiae -~, West, ,perfected the Divine Office by instituting Prime and Compline as the morning and night piayers of his monks. In the early centuries after Benedict, when most of the monks-were still engaged to a great extent in manual labor, the Divifie Office remained rather fixed. Each mon-astery, as well as eac~h cathedral chapter, had its own cus-. toms regarding details, but the substantial elements re-mained the same for all. In the course of time "more of the monks took up the , study of l~tters and gradually confined themsel~es to the recitation of the Divine Office and to study, thus giving rise to the distinction between choir monks and ttie conversi or lay Brothers, who continued to carry on, the manual labors nec,essa,ry for the sustenance of the monastery. In the various ref6"rms which took place in monastic circles from the ninth to the thirteenth centuries nufnerous devo-tional practices were gradually added to the recitation of the Divine Office, since the choir monks now had more leisure for such devotions. Thus, in the 'course of time the, fifteen gradual psalms, the seven penitentiil psalms together with " the Litany, the Office of the Dead, an Office of All Saints/ (Vespers and Lauds only, late~: shortened to our present commemoration of All Saints), and finally the Little Office of the Blessed Virgin, c~ime to be recited-in conjunction _with the Divine Office, which was then called the Great ONce to distinguish it from these minor additions. From the monks these devotional additions passed to th'e cathe- THE LITTLE OFFICE O~ OUR LAD~ dral chapters arid t~the diocesan clergy.1 ° While there W~is a certain degree of general conformity in, the West by the end of the thirteenth century, there also existed an infinite variety of minute and indifferent details i~ these liturgical prayers. The Council of Trent felt the ~need of curtailing these devotional additions tothe I~ivine Office and" of introducing uniformity "regarding details. Hence' it requested the Pope to ,work out such a, reform, materials for which had already been collected by Pope Paul IV. Thelreform was completed l~y,Pope St. Pius V, who in 1568 by the bull Quod-a Nobis published the "reformed ~Ro~nan Breviary for the Western Church, making it obliga-tory on all religious orders, monasteries, dioceses, and churches which did not possess a l~iturgy, of their own extending back over two hundred years. In this reform the Pope released both religious and diocesan clergy from the" obligation of reciting any of the devotional additions men-tioned above, but he highly recommended them as forms of private devotion for all, and enriched their recital with indulgences. Hence they are still printed iia the Roman Breviary as appendi~es to the Divine Off=ice. The Little ONce of the BleSsed Virgin appeared' fi~rst as a private devotio~ in certain Benedictine monasteries. "ir~ Italy, Peter the Deacon, the chronicler of Monte Cassino, informs us that its recitation in that monastery w, as a cus-tom of long standing begun by. ~:eason of a command of Pope Zachar'y (died 75~2). However-that may be, the cusr tom had ~ertainly been in vogue at Monte Cassino for a very long time when Petdr wrote his chrbnicle~ in the early ye~ars of the twelfth kentury, 'and by that time it had pi~ssed to other Benedictine monasteries of Italy. The use of the XThose who.,_are interested in ~earning more about this developme_nt of devotional" additions to.the Divine Office will find a detailed accent of it in Bishop: Liturt~ica ttistorica, chapter ix, pp. 21 I- 2 3 7. 19 ADAM C. ELLIS Revieu~ for Religious Little Office of the Blessed Virgin~ was customary ~in the monasteries of England b~fore the coming of the Norman conquerors in 1066. Records from the tenth= and eleventh centuries in France and Germany sh6w that i~ was~in use in individual monasteries and cathedral churches such as "Augsburg, V~erdun, and Einsiedeln. Cluny introduced but restricted its recitation to the monks in the infirmary~ since the ~nfirmary chapel was dedicated to-the Blessed Vir-gin. Finally it was through the Black Canons (of St. Au-_ gustine) that the Littl~ Offifice passed into common use among the diocesan clergy. By the end of the thirteenth cent.ury it was recited both by religious and by cathedral and other chapters of canons throughout Western Europe. After the reform of Plus V some of the older orders retained the Little Office as an addition to the Divine Office~ . to.be recited on certain days, or in some cases as the official ot~ice'of their lay Brothers. S(. Francis de Sales prescribed°° ,it for his Order of the Visitation in place of the Greater Off~e.and stated that "the Office of Our Lady is the soul of "- devotion in convents of the Visitation." Many of the new congreqations of religious "founded during the nineteenth century have adopted ~he Little Office and recite it daily in w~hole'or in part (Vespers and Compline) or at least.on Sundays and holydays. Others who are prevented by the nature of their,work from assembling together at a fixed hour, have.to content themselves with a private recitation as time_permits~ keeping choir with their guardian angels.- TileLittle Office of the Blessed Virgin was long a favor-ite de~;otion of pious.layfolk, especially in England, where '- there were two versions of "Mary's Hours". current as far back as thee eleventh century. In a report ,to his govern-.~ ment about 1496 the Venetian Ambassador to England related of the Catholics of that day,: "Th_~y all attend Mass. every day and say many toaternoster.s in public the women 20 ,lanuaGI, 1947 ~- THE LI ,TTLE OFFICE OF OUR LADY carrying long rosaries in their hands, and any that can read taking the Office of. Our Lady with them, _and with some corhpanion reciting it in the church Verse by verse after the manner of dhurchmen." Nowadays many of the laity use the Little Office as their. dail.y prayer. It is part of the rule for Dominican, Carme-lite, and Augustinian Tertiaries, and Franciscan ~Tertiaries are exhorted although not obliged to say it. '- , Obligation [of Religious, Cdngregatiobs T.he obligation of reciting the Little Office. of the Blessed Virgin in ~rel.igious con, gregations arises entirely from the constitutions. Generally speaking the obligation falls upon the communit__y as a whole, so that the superior has the responsibility'to" see thilt the Little Office is recited as prescribed by the constitutions.-- This obligation; however, does not bind under sin, as was expressly stated in the Norrnae of 1901, article 156. What is the obligation of th~ individual religious with regard to the Little Office? Generally speaking, there is no obligation for the individual religious, since, as was sfgted above, the obligation rests on the.community as a whole, Hence an. individual'religious who has been excused from' attending the common recitation of the Little Office has no obligation to recite it privately unless the Constitutions expressly require this. ~ ~Reciting the Little ONce in the Vernacular "" Must the Little Office of th_e Blessed Virgin be said in .I2afin~ or may it be recited in the vernacular? We are dis, cussing here merely the law of the Church, leavin~ the° question of indulgences aside for the moment. Unless the-constitutions prescribe that the Little Office must be said in Latin, it ,may be recited in. the vernacular, that. is, in am" language, provided the translation used has the approval bf 21 ADAM C. ELLIS ' --' R¢Oie~o for Reffgious " ~a local ordinary. This opinion .of reliable post,Code authors is based fipon several answers of t~e~ Sacred Con-gregation of Rites (Decrees 3221, 3897, and 3945). - Even though the constitutions require that the I~ittle Office must be, recited by the community in Latin, the indi., vidual religious who have been absent from choir, and who are obliged by the constitutions to recite priyately the parts of the office which they missed, may recite those parts in the vernacula~ unless the constitutions expressly state that even in such a private recitation the Latin lan.guage must be used. ,Indulgences We hav, e seen above that Pope St. Plus V had already 'granted indulgences for the recitation of the Little' Office on the occasion of his reform of the Roman Breviary. Pope Leo XIII revised and increased these indulgences. The official manual 6f indulgences, Preces et Pia Opera, published by t~he Holy See in 1938, gives the following under N. 289: ~ "To the faithful who have devoutly recited the Little Office of the Blessed Virgin Mary, even~ though_they are ob!iged to do so, are granted: "An indulgence of 500 days for each hour of the same Office; an indulgenc~ of ten yea,rs for the "entire Office; a plenary indulgence¯ under the usual c~nditions, provided they" have recited the entire Office daily for a full month." When Pope Leo XlII revised and increa~sed the indul-gence~ granted for. the recitation of the Little Office, in 188 7; :the Sacred ~ Congregation of Indulgences was asked whether these indulgences could be gained by the recitatiori of the Little Office in thel vernacular, or whether the Latin form had to be used. On September 13, 1888,~the Sacred Con-gregation replied that the. Little Office must be recited in Latin in order, to°g~iin the indulgences. .~his rigorous reply was~ mitigated bya later:decree of August 28, 1.903~ :22 January, 1947 ~. THE LITTLE OFFICE OF OUR LADY approved on the same day by Pope Plus X, which allowed the indulgences-to be gained for the private recitation.of the. Little Office in the ~ernacular, provided the.translation used had be~n.checked and approved by a local ordinary in' whose territory that language is current. In a later answer given to Cardinal Mercier on December 18, 1906, the same Sacred Congregation replied by explaining that the recita-tion of the Little Office was still t6 be considered private even tho~ugh it was said in common within the religious house, or even in the church or public oratory attached to the religious house, provided that the faithful are not allowed in the church or public oratory while the religibus community is. reciting the Little Office in common. Method of Recital The official text of the Little Office to which the iiadul-gences are attached is the Latin text which is printed in the back of the.Roman Breviary. Any translation used must be a faithful version of this text, approved by the Sacred Penitentiary, or by a local ordinar~r in whose territory the language used is current (canon 934). It is nb longer necessary that the Latin text be printed along with the translation, as was formerly the case, but the translation used should be complete, that is, it should c0ntatin the rubrics as well as the text. The rubrics are Sufficiently clea~ and need no explanation. Two points, however, may be mentioned here in answer t6 questions received. The Te Deum is said at the end of the third lesson of Matins .throughout the year,-except during. Advent, .and from Septuagesirna Sunday, to Holy Saturda~r_inclusive. But even during these periods it is said on all feasts of the Blessed Virgin, as Well as on the feast of St. ,Joseph which occurs during Lent. .The Final Antiphon of the Blessed Virgin 'is always DECISIONS OF THE HOLY SEE ¯ -said after Compline, and after Lauds if the offee is inter-rupted then: otherwise after the last hour immedihtely-fol-lowing upon Lauds. In the common recitation this final antiphon must likewise be said at the end of any redtation, for instance, at the end of the litt.le hours (Nones), if these - be said separately. Conctusion Religious should c.herish the Little Office of the Blessed Virgin and make frequent use of it. It,,is theoldest offdal prayer of th~ Church in hon~ar of Our Lady. If obliged by rule to rec¯ite the Little Office, religious will do well to avoid being absent from the common recitation, or from asking to be excused for slight reasons. 'They may rest" assured that Our Lady will not. be outdone in generosity, and will reward them bountifully for the devout and fervent recital of "Mary's Hours." Decisions Of e Holy See [EDITORS' NOTE: Inthe past .it has been our policy to publish only recent Deci-- si0ns of the Holy See which might be, of interest to religious. However, it fre-quently happens that there Were no such decisions; and consequently this depart'. merit "had to be omitted. To avoid such a ¢onting.ency in the. future, we have itiMded on the new polic~ of-puNishing both recent and old decisions. The latter will gather under one heading the various pronouncements that ,pertain to the canons governing religious, ] Old Decisions Regarding Impediments to Entrance (c. ~42) ' 1. The first among the diriment impediments listed in this canon enacts that "'those who have belonged to a non-Catholic sect" cannot validly be admitted to the novitiate. As soon as the Code was pub-lished, these words gave rise to the notion that converts coultt not be receivedinto the.religious life without a dispensation from'the Holy See. To dispel this false notion one of the first answers given by the Cqd~ Commission, October 16, 1919, declared that these words of 24 Ja~uar~., 1947 -,~, DECISlOIq8 OF THE-HOLY SEE 'ca'non, 542:did.'not a~6ply. ~i(o~tho~e wh~o, moved by ~the ~g~ace 6f .God, camednto~be Church from~ h~resy, or ~chism in which they ,were .born,, 'but~ rather to ~thbse .~ho fell away frbm the faith arid joined a non- Catholik . ' A 'lattr,an~ei give~- by' the same Gommission.~Jnly{ 30, ,.19,34, interprets~the~'wbrds "non-~atholic sect" to include ~"as regains all 1{~1 e~ects : ~. persdds w~o~belong or ,bav~ belonged'tot an atBeisti~ ~:-'Id:view of these answers, the S.~ Congregatmn' of Religiou~ now ~p~roves-tbe following text for new constitutions: "Those whohave fallen away fro~ the Catholic faith and have joined a non-Catholic or atheistic sect." :: ,.~., ~The .l~st,,of the.impedi~nt impediments .to entrance into reli-gion ,.(.canon -542, ,2 o ~ excludes '-'Ori~ntal~:. in institutes ~of,~ the Latin rite~ithout,thee,written permission of t~e~Sacred gongregation:for .t~e East~rn~Church." ~owever, according to anl answe~ given by,the ~ode Commissi6fi,ofl. November 10 ,q 925,.~VOrientals who, without changihg their rite,~ are*being ~r~pa~ed to ~establish .religious houses and'provinces of.the':Ofiental rit4; ma~ be,licitly, admitted td the nov-" iceship imreligious~institutes of the Latin rite, without, the permission ~dntioned in canon 542, 20." The r~ason for the seeming'exception "is obvious, Ordinarily the Oriental who joins ~ Latin institute~must-change his rit~. Hence the ~eed of~spe~ial p~r~ission from th~ S. Congregation of the Eastern Church. Hoyever, after the first world ,war s~me re~jgious orders of.men ;beg~n to ~receive candida.tes belong-ing to an Eastern rite with a, view to the establishment of, houses~ of s~ch a rite, and eventu~11,y eyen of provinces. _Sinqe these novices did not change their rite.,during the course o~t.he novitiate, thg Code ~9mm{~sion'~eclared thug ~t~erg ~as no need to obtai~ermissiqn to admit them'kto the novitiate, of the Latin ,rite. ~. . . 3. A joint decree issued by the S. Congregatipn of:Religious and ~y .:the. S.~gongreggtion of Seminaries ~n&,Studies, dated. J~ly, 25 !941, cofitains, the ~following part ,of interest ,to ,religious~ "Before a person who.for any .reason~ ha~.qeft a geminaryr,is~ admitted .:to a~ reli- "gi0us fami.lg,,,the religious.:s~perior.,must have recourse to the.,S: Con~ gregatiqn o~ Rdigious,. which will inform .superiors of~jts ,dgdsion after .having,.con~idered-all the circumstances of the cas~.'~ ,.This decree was. appgoved, confirmed, and ord~re~ published by.His Holi- ,, ~'When, a_we, first p'rinted ;this ,decree in~ ~VIEW,, FOR, ~EEIGIOUS 25 DECISIONS O~ THE~HOLY ~SEE r Reoietu for Religiotts ' (v~l. I, p. 71) we expressed the opinion that 'qf a'seminarian applied for entrance into a religious institute and was accepted by the religious superior before, he left the se?ninary, the case would not have to be referred to the S. Congr.egation of, Religious.". This opinion was ¯ confirmed by a private answer of the S. Congregation, dated May 11, 1942, and sent to th~ procurators general of several religious orders. It reads as follows: "The Decree of the SS. Congregations of Reli-gious and'of Seminaries does not apply to those who leave a seminary or coll~ge in order to embrace a life of perfection in some religious institute, as sufficient provision is made for them in canon 54.4, § 3." New Decisions September 14. 1946: The Sacred Congregation of the Sacraments issued a lengthy decree of great interest and importance. It grants to pastors~the faculty of administering the sacrainent of confirmation to dying persons-under certain circumstances. After-recalling l~he teaching of the Church regarding the nature and effects of this sacra-ment, the decree recalls that only bishops are its ordinary ministers ¯ but that to provide ~r the needs of the faithful the Church sometimes confers this faculty upon priests as extraordinary ministers. Since these needs have increased grea, tly because of the war. the decree makes the following provisions: 1. By a general ir~dult of the Holy See. the faculty to confer the sacrament of confirmation as extraordinary ministers (can. 782, § 2) and limithd by the conditions liste~l below is granted, to the following priests: (a) to pastors who have their own proper'territory; ('b) to the vicars mentioned in canon 471 (practically, to religious who are pastors) and to vicars econorne (administrators Of parishes) ; (c) to priests who have the permanent and exclusive care' of souls in a certain territory .with a determined church, provided they have all the rights and duties of pastors. It is important to note that the decree grants this faculty 0nly to priests who have parochial rights and duties in a determined terrffory. Therefore it does not grant the faculty to assistant pastors, nor to chaplains of hospitals even thoffgh they be exempted from the juris-diction of the pastor. Furthermore, pastors can'not delegate this faC-ulty to other priests since, as will be seen below, it is granted to them for their personal use only. 2. The above-mentioned ministers may personally, administer confirmation validly and licitly only to the faithful who~are actually 26 danuary, 1947 DECISIONS OF THE HOLY SEE ~within their territory, ,including persons who ~ir~ there temporari)y. Therefore they may administer the sacrament to persons in semi; naries, hospices, hospitals, and all other institutions inclu.ding those cared for by exempt religious. However, the faculty, may be used only when the faithful in question are in danger of death from a seri-ous illness from which it is foreseen that they will die.- 3. They may use this "faculty even in the episcopal city, provided the bishop cannot be called or, is legitimately impeded from confer-ring the sacrament personally, and pr.ovided further that there is no other bishop (.for example, a titular bishop) who could act as a sub-stitute without grave ihconvenience. 4. Confirmation should be administered according to the disci-pline 6f the Code of Canon Law as adapted-to the circumstances: and °the rite,prescribed by the Roman Ritual should, be used as gix;en in detail'in the decree. Furthermore, the sacrament must be conferred gratis: that is, no stipend may be. demanded under any circumstances. 5. The sick person should be instructed as well as circumstances per.mit so that he may receive the sacrament fruitfully. If he recover.~, ,the instruction is to,be continued. , (Cf. can. 786.) °6.' The pastor mus.t enter the name of the person confirmed, together with" his own ,name and those of the parents and sponsors, in the confirmation record book according to the prescriptions Of canon 798~, With this addition: "Confirmation was administered,by reason of the apostolic indult because of the serious illness of the perso.n confirmed, which put him in danger of death." It must also be entered in the baptismal record (can. 470, § 2). If the person confirmed belongs to another parish, his pastor is to be informed and SUlSplied with all the necessary data. 7. The pastor must s~nd an authentic 'notice to the diocesan ordinary each time. he confirms a'sick person in danger of death. In Part II, the decree repeats the provisions of the Code of Canon Law concerning the sacrament of confirmation; and in Part III, the form to'be used in administering the sacrament. It began to have the force of law on.January I, 1947. / In conclusion it should be" n6ted t1~at this decree also applies to infants @ho are in danger of death from a serious illness from which :it is foreseen that they will die. (Cf. can. 788.) :Living in Chris!: CharIes,F. Donovan, S.J. AS LONG as we are conscious, the powers of our soul are bu~y doing o,ne of three things: they are absorbing _and assimilating facts, pictures, impressions, stories, sounds from the wo~ld around us thrbugh the co~muni,ca=" tion line of the senses; or they are woi~king on data already" assi.mila_ted '-reflecting, loving, hoping, fearing, desiring, planning; or they are communicating our personaliz.ed reaction to our environment---our ideas, affections, hol~es, fears, and plans to the world .outside. While we are fully conscious; the soul is active, incr, easing its ,store o~ material for cognition and volition, acting upon the existing store through ~eflecting and willing, or giving outward expression to its thought~ and desires._ If it is our" °conCern t6-subject the total activity of our soul, ~t0 the domination of Chris~; we must see to it that Ch'rist enters into and olors each of these rational processes, the assimi-lat~ ive, the menta,l, .and the expressive process. We must 'make sure that Christ is th~ standard and sharer of every- ~hing that enters our soul, of everything that transpires within the soul, and of everything.that, the soul transmits to the world. Th'is care for the complete Cbris.tianizing of our~soul~s activities may be summed up in the prayer: "Let everything that enters my soul be Jesus;sifted; ~let~every-thing that is in my soul be Jesus;ste~ped: let everything that ;leaves my soul be Jesus-laden." It:is important" in the first plac~-to be careful about what we allow into our hallowed' inner sanctum. We ~ire to a large _~ktent determined in character and cast of mind by the impressibns from the world that pass through the LIVING IN (~HRIST gales of the senses;-and so we must make Christ our gate~ keeper'so that all undesirables will be excluded. All ,of us ,have an enemy within, a fifth column--the°drag of con-cup'iscence and the fuse of pride. But tlfe unruly~elements inside can best be controlled if they are not supplied and atigmented from-without. The world bristles with sights, @ords, actions, ideas, emotions which are unholy;~a'nd it is _wise to Use Our Lord as a sort of screen through which every applicant for admission to our soul must pass ir~ order that unworthy and un~-Christlike applicants may be screened off and rejected. If a visitor enters the contagious ward of a hospital, he is given a mask to wear to keep from inhaling lethal germs. There are germs lethal to our soul. everywhere _about us, not isolated in a single spot as in a ward. ,,We are not being prudish when we are on our guard against them~ °There: are books not necessarily vicious books, but sophisticated, cynical books which we will not read if Christlike sim-plicity is important to us. There are topics which we will not discuss, pictures we will not entertain, tastes and atti-tudes we will not imitate if Christ's friendship is precious to us. It is not a sign of weakness or immaturity to guard one's treasures: anyone knows that. And the common-sense concl-usion is that if we leave something unguarded-it is because we do not treasure it. Since Christ is our treasure, let Him also be the norm for deciding what is fit for entrance into our soul and what is not. It is foolhardy, if not insin-. cere, to say, "I can stand this book or this conversation or this luxury even though it isn't quite Christlike.", What Our Lord can't stand, I can't stand. And therefore our avowed program must be "Let everything that enters my soul be Jesus-sifted." But the world outside, is static and tame compared-to the world in our soul-~--,the world of imagination, of con- CH/(RIIE$ F. DONOVAN Review for Religious science; of memory,mind, and will; the woridof worries, affections, regreys, daydreams, aversions,,and joys. Human iife, rationai,lifel is essentially interior. We may ~xternalize some of it in speech or act, but.only a fraction of it. There are th6ughts too deep for words; there ~are secrets of the heart, there are feelings, reflections, and desirestoo swift and profuse for expression. It is this inner universe, this realm oflour own making, this life Within a life, that'we most particularly want dedicated to God. The exclusion of worldly influences from the soul guar-antees a Christlike inner life no more than precaution against .germs guarantees bodily vigor. Beyond and deeper than the question, "What goes into. the soul?" is the ques-tion, "What goes on in the soul?" Are the manifold activi-ties that add up to the self I have made and am making out of the self God gave me the int,erests, efforts, and attitudes that constitute my truest life are these uniformly inspired and guided by Christ? Suppose, for instance, I like my current assignment. Is this liking merely personal and subjective? or has the satisfaction something to do with Christ? And what of the hobbies, friendships, and arribi-tions I find most zestful? They may be wholesome in themselves, but they should not be left unrelated to Our Lord. The sanctification of our inner life, as far as it depends upon us, consists in subjecting all "affections, thoughts., attachments, and dreams, all passing reflections and lasting ideals to the sweet yoke of Christ. There should be no region of the soul that is neutral, no enthusi-asm that is merely natural. The process of baptizing all the innocent and spontaneous activity of °the soul, of extendi.ng and.intensifying the sway of Christ in ou~ heart, is the lifelong business of growth in holiness. It is a hori-zontal and a vertical growth: more. of our life ismore deeply saturated with the spirit and influence of Christ. 30 danuar~t, 1947 LIVING IN CHRIST That is what we 'mean when we say, "Let everything in my soul be Jesus-steeped." Finally, the inner self is not hermetically sealed. It is constantly pouring out through the communication lines of the body and asserting itself before the world. Whether we think of it or not, by merely living with people, by .the most casual association, we have some influence 6n them, because ~ impressions from us--words, attitudes, demeano~ ---enter, thiough their senses and register, however slightly" and evanescently, on their souls. Herein lies outsocial opportunity and responsibility. Some part.of us is going to alter the people we meet. What part is it going to be? We imagined a screen at the entrance to our souls, sifting out and discarding un-Christlike elements. We do not want a similar screen at the exit so that everything Christ-like is separated and hel~l within. If we have anything worth communicating to the world, it is not our ego: it is Our Lord. We aim at a s,anctity that is not purely self-contained, but. outflowing and apostoli, c. " , The apostolic ideal-is summed up perfectly in the~ prayer said at Mass while the missal is being changed for the reading of the gospel: "May the Lord be in my heart and on ~y tips, that I may announce His holy gospel worthily and well." Note the twofold presence of Christ that makes one an apostle Christ in the heart and Christ. on the lips. ~To have Our Lord on the lips and not in the heart is hypocrisy. To have Him in the heart and not on the lips is selfish, perhaps cowardly. Not just our words. but our whole conduct, our patience and sympathy, our expression and gestures, can be me.ssengers of Christ, the true and enduring good ne ~ws, sent out-from our souls to ourfellowmen. We want nothing to go Out into the world, as.representative of us.that is not also representative of Christ. And so With a sense ofurgency and .responsibility 31 CHARL]~S F. DONOVAN we,resolve, "Let everything that leaves ,my soul be Jesus-laden." ' 0 ~ It is almost a spiritual, bromide that sanctity is not something for only a segment of our lives, whether it be a segment, of time or a segment of interest or activity. The ideal is to have no piece-work or paff,time holiness. The ideal is for sanctity to suffuse and interpenetrate the total life in all its areas and at all its levels. And this means a threefold co-operation with Christ, Christlike in learning, Christlike in being, Christlike in doing. A .prayer com-prehensive enough to embrace all conscious aqtivity, yet which includes life's complexity and richness in a broad three-part formula is the one recommended here: Let everything that enters my soul be Jesus-sifted. Let everything that is in my soul be Jesus-steeped. Let everything that leaves my soul be Jesus-laden. COMMUNICATIONS ON PRAYER In our editorial (pp. 3-4) v~e ask for communications on prayer. It will help us greatly if the following points are observed by those .who send such communications: 1. If at all p.ossible, type your letter, double-spaced, and leave at l~ast an inch margin on each side of the page. 2. Make the letter as brief as you reasonably can, withoflt hbw-ever sacrificing'ideas ~or the sake of brevity. 3. Address your letter to: Communications Deparfmenf, ~ Revlew For Religious St. Mary's College, St. Marys, Kansas. 4. Names will not be published,with these ie~t~rs unless the senders explicity ask" for this. However, if you do not object to doing so, please'enclose your name, so that the ~ditors can get in touch with you if this is necessary. ' 32 "Open My Moul:h, 0 ,Lord!" Richard L. Rooney,.-$,.~,-~ ~UR vocal prayers are quite likely to be unsatisfactory to our; ~ selves, and, eve are afraid, to God. One of tl~e chief causes of. this condition comes from the fact that frequently they art too" superficial. How many of us religious find, for example, our best, most meaningful prayer in the daily r~citation of the Office? We say. the familiar words. We know what we are saying; but, do we not stop on the 'surface of them? Does the real depth and the beauty and the energy embodied in them penetrate our souls? We recite those prayers. Do we really pray them? Since we are asking a number of questions, may we add one more?: How many times in the past year have you taken the prayers of the Office as subject matter for your meditations? It is this very prac-. rice that we would urge upon anyone who wants to change the daily recitation from an onus to a real opus. Let a religious take time out regularly, to meditate on these ~surface-worn and apparently well, known prayers and he (or she) will experience a doubly surlSrisinlg benefit. He will find a real spiritual treasure hidden in the ~rayers be has so long taken for granted. He will go back to choir and find that the prayers which he has recited for years have taken on a new. life and warmth. He will no longer find himself "saying'" the office but actually pra~.tinq it !. The use of books which deal with the Our Father, the Hail Mary, the Creed, the Psalms will demonstrate the truth of these statements to anyone who gives them an honest trial. The present article, and future articles that We offer here, will a~tempt a like demonstration for the shorter or rfilnor pr~ayers scattered throughout the breviary. They are the prayers which are most likely to slip°off our tongues with ~the greatest dispatch. Again, the prayers selected for these pages Will be such as are cbmmon to both the full Divine Office and the Little Office of the Blessed Virgin Mary. The~" are offered here in the hope that they will enrich our readers' prayer life in general and in particular will give new light, arid life~'~b thei~ Offi&-worship. The "'Aperi'" Having made the sign of the cross, the religious or priest begins RICHARD L. ROONEY Reofew for Religious .the recitation of his Office with a prayer which sl~ould be committed to mem0ry~.~ If. it is, it can be made to'serve as an introductory prayer for any and all other prayers and works, from a visit to the chapel to a trip to the laundry. It will help to make of everything that one does a canticle of praise to the Lord in fair weather or foul. The Aped is, in fact, a brief but pregnant instruction in the whole science of prayer, of conversation with God. o Think and pray Over it .fin your own gray, or consider prayerfully the following ideas: "Open my mouth, 0 Lord." How often we forget that we cannot so much as begin to p~ay unles~ God Himself inspires and aids us! We cannot so much as say. ."Abba" (Fad:her) unless the Holy Spirit gives us to say it, unldss He opens our mouths and looses our tongues. True here especially are the Lord's words, "Without me you can do nothing!" We cannot even ~peak to God by ourselves alone: we cannot name the Lord Jesus without His help[- i "to bless thy Holy Name" That is one beautiful thing about the Office, it stresses our own blessing of God rather, than seeking further blessings for ourselves from Him. It takes us away from our selves. Perhaps that is one reason" why "objective" prayer is less popular than more personal ¢ffu_sions ! Let me pause a moment and look at my own prayers. Which pl~edominates in them? Praise? ot petition? .Why? How.much more we would grow in divine life if we looked out and up at Him rather than in and down at ourselves, if we sang God's blessings instead of crying our own woes. "cleanse as well my heart from all empty, evil and distracting thoughts." A peasant going to an audience with a king dons his best raiment. It may be poor, but it will certainly be clean. Our own souls may not be rich with the thoughts of an Aquinas or glowing with the love of a Bonaventure but they can at least be clean when we gd to talk with God. " Being poor and weak we need God's help here again to second our efforts to dust away thoughts, which are empty, to wash away thoughts which are evil, to banish thoughts which would intrude themselves to Blur our converse V~ith the Divine Majesty. ,Our thoughts are~ empty when they are not filled with God or :.34 danuar~, 194Z ~'OPEN .MY MOUTH, 0 LORDt'~ things divine~ or His interests in ourselves and. others, They are evil, when they are proud, vengeful, bitter, impure, hateful, discgura.ged; despairful, small, petty, mean. They are distracting When they would lead, our minds away frorfi God even to things good in them-selves but out of place here in this wondrous hour of communion with Him. "Enlighten my mlnd." How much this dim little intellect of mine needs the casting into it of light divine~! How much I need to see in the darkness that.sur-rounds and sometimes fills me! But I cannot see unless God gives me light. I can take courage, for the good God hhs this light. He can, He will share it with me~ Torpid, cold, inert, its embers dying, my will need~ to be stirred up into active, flaming love. Oh, not the love of feeling, but the white-hot love of~ faithfulness to my state, to my fellows; the love that shows itself in little, hidden sacrifices, rule-observance, kindness; understanding, sympathy. I have not the strength nor the courage to stir it up myself. Do you then, dear God, enliven it and set it afire. "to the end that I may recite this Office worthily, with attention and devotion." Our preceding petitions have not been sent to the heart of God for anything that we might get out of them; but to the end that God may be better praised and served: to the end that we may give Him a gift, a gift of love, a tiny love-gift-offering of praise; to the end that this praise may be less unworthy of Him than it ever would be with~ out His help, without the touch of His grace:to the end, finally, that it may not be marred by any inattention, any niggardliness, any holdin'g back of love, ,any willful imperfection. "and that I may deserve to be heard in the presence of thy D;vlne Majesty through Christ our Lord. Amen." Who am I to stand before God, even to praise Him? Of myself deserve nothing save exclusion from the divine presence. I deserv~ only ieprobation. If God will hear this my initial petition, however, which,I offer through His divine Son, then by His grace I shall merit to bd heard. My feeble voice shall be joined toall the voices of the other members of~His Mystical Body. All of ours in turn shall be blended into Christ's. We shall then be heard everi in the presence of the all-august God, not for ourselves, but for His reverence. "RICHARD L. ROONEY "0 Lord, in union with that divine intention with which thou didst praise God on earth, I offer thee these hours." -. O Lord Jesus Christ who are also lover, friend, savior, and ~rbt~er, I-Tinsignifi_cant, of little worth, sinful, on occasion Your .c.rucifier--I offer Thee these hours: Hours? Nay, technically they'are ['hours": actually they are but a few minutes. Yet despite their brevity and my littleness I offer these prayers to You. I offer them through YOU to the Father. ° -':Takethem, then. U/rite them to that intention by whicl~ You di'rected Your Own praise to God while You were here on earth, tha~ intention th~t~You still have in.the tabernacle and in You/ place in l~e~aven. Then, lo, out of that union my poor pri~yers shall be t~rans-formed. ¯ The Father will look and see not me but You praying again 'in me. ~ He will be as delighted today as He was yesterday when You offered Him the sacrifice of praise on the night:shrouded hilltop or at "th~candle-lit supper table. He will not see'the soilurebf my selfish-~ heSS .nor hear the dissonance of my inconstancy but only the blazing beautyoof Your divine voice! BOOKS FOR HOSPITALS Religious who conduct hospitals, especially With nurses' training schools, will be interested in these books: Medical Ethics/:or Nurses. by Father Charles 3. McFadden. O.S.A., and Professional Adjust-ments, by Sister Mary Isidore Lennon, R.S.M. Father McFadden'~ is the best book on medical ethics we have yet seen. The material~is carefully selected, arranged with a fine sense of proportion, and helpfully illustrated by numerous practical Cases. Published by F. A. Davis Co., Philadelphia. Pp. xv + 356. $3.00. Prot:essional Adjustments presents a well-rounded plan for intro- ~iucing the student nurse into her newly-embraced professiorial life. it shows her the entire life (interior, social and strictly prdfessional) bf the "nurse from entrance into training school to finial achievement. ~ke Father McFadden's book, it is eminently practical. Published by C. V. Mosby Co., 3207 Washington Ave., St. Louis 3, Mo. pp.~299., $3.00. 36 Qualifications a ,ood Pos!:ulant: Sister of the p~:~cious Bloo~l- [EDITORS' NOTE:'W~ are printing this article and the one which,follows.because we think that religious will find in~thefa much helpful material for Vocation Week. "The author, of the prese'nt article prefers to remain unknown, [t is substantially the samd as a paper read at the Vocational Institute 'held at St. Francis College, Quincy, Illinois. June 30, 1946, under the auspices of. the Franciscan Fathers. For' a treatmen~ of this same sufiject from the canonical point of view, see the article,. ~"Admissio~ to the Religious Life," by Father James E. Risk. S.J., REVIEW FOR RELIGIOUS, Volume II, p. 25.] ~E ALL AGREE that there is an imperative need. of ~ ,~ vocations to our Sisterhoods today. -We are keenly aware of the~acute shortage corrfmunities are,suffer-. i,ng in the numberof vocatioris, and as a cons4quence we are putting forth every effort to increase them. Bht in doing ,this we must not forget that the candidate who seeks admid2 sion must be p.roperly~,,qualified, for the 0life she wants to. lead. Therefore an inv.estiigation as to th~ fitness o'f the possible member is of first importance; and in our eagerness to get recruits, we must be on our guard lest we, sacrifice qu'ality for quantity. ¯ When a young, girl, plans her life and ~he question of a possible call to the reli.gious state arises, .sh~ will naturally ask l~rself,-"Have I a true vocation?:' Before she Can answer that question intelligently, a serious c0nsider_ation ofthe nature of re.ligious vocation and an examination of her qualifications for the religious life are of fun&imentdI importance, both to her and to the community ~she °may desire to join. What is a vocation to the religious life? "It is a call that proceeds from God to serve Him-and to seek perfection by faithfully following the three evangelical counsels. " ~ SISTER OF THE PRECIOUS BLOOD Review for Religious According to canon law: "Eve~:y Catholic who is not debarred by any'legitimate ithpediment, and is inspired, bv .a'. right intention, and is fit to bear the burdens of the reli-giou's life cap be admitted into religion" (Canon 538). , Given that there are no legitimate 'impediments,. our first-duty is to ascertain whether the applica_nt is motivated by.the right intention. In Chapter 58 of. The Rule of St. Beffedict; the saint instructs the novice master to ~'watch over 'the newly admitted postulant with .the utmost care and to see whether he is truly seeking God,_ and is fervent in the Work of God, in obedience and in humiliations." Our next step is to consider the essential qualific~itions that will make toward "fitness to bear the ,burdens of the religious life." ,These qualifications can be summed up under three main headings. Acc, ording to Reverend B. Strittmater, O.S.B., "a true vocation rrianifests itself in the" necessary~fitness; namely, "the candidate must be endowed. -with physical health, he must be able to acquire, sufficient kriowledl~e, and he must possess adequate sanctity o(life.''1 To face ,the difficulties and to carry on the apostolic" Work of our various communities, one' needs physical strength and fitness. The life of a religipus is a strenuous -one that taxes the strength day after day, with f~w reprieves. It does .not take a .gigantic nor a herculg.an strength, but it does.demand a normally healthy body to, e.ndure~l~he strain of working through the'day plus the addi-. tional duties demanded by the rule and customs of the respective congregation or order to Which a Sister.belongs.- , This is true of every type of active life, be it nursing, social work, teaching, cat.echizing, caring for the orphan .or the-old folks,'and so on. 'A normally healthy person is more likel~ to maint~in,a IRev. B. Strittmater. O.S.B., "On Vocation. What It Is~" Journal of Religious ln-structi. on, XVI (~April, 1946), 719. Januar~], 1947 QUALIFICATIONS OF A GOOD POSTUL_ANT well-balanced emotional.and mental life. We can expect" such a candidate, .under proper guidance, more easily'to develop,th'e emotional maturity which is an essential requi-site in working for and with souls. We know, too, that child-adults, can accomplish littlethat is of lasting value, Finally, as ~he Scholastics say: "Grade is built on nature."_ It is frequently in a "healthy body that we find the healthy soul." It is true that a number of religious; many of whom .the Church has crowned with the halo of sanctity, were ph.ysically weak and performed great works in spite of these handicaps. Ho-weve_r, few of them wi~re thus handicapped when, they sought admission to the con-vent. .The vocation to physical suffering when.given tO .religious usually comes after the novitiate days,-after tFie soul has been formed and tested. I~t is all-important, there-. fore, that our candidates .possess energetic, healthy bodies, .capable of physical endurance,~free from physical, deformi-ties, and vibrant~with the vitalit3~ of youth. - The applicant must, of course, have soundness of mind: there must be no strain of insanity and no highly emotional ,traits; and it is well to ascertain these facts in reghrd to every applicant. It is evident that such persons are not. desirable for religious life, since they will never be able to make themselves one with the heterogeneous group that lives together in a convent. But mere soundness of mind is not sufficient. The can-didate must be able to gr~asp the meaning of religious lif~ and understand its obligations. This is essential because, if the religious life is not understood, the subject will be car-ried onward by emotionalism which will manifest it.~elf ii~ a crisis. Such a person might remain normal if she were in the lay state, but in the religious state she easily becomes neurotic. Moreover, she must-,ha~e sufficient intellectual' ability to make herself useful in such a way that her supe- 39 A~.SISTER:OF TI'~E PRE¢IO~US "BLOOD ~riors .know~sh~e will ~carry.thelresp0nsibility j6f. the~p0sition or W~ork,given fier,~.be.,,it ~high or low':. ~,_~In~a ~6r~d,~.oher intel-lectuababilit. y, must be ~u~ient to~make her.,a responsible, dependable ~r~ligio~s. ~. ~ ~.~ ~ L~, ~ ',,~ ~ ~ ~ ~. Be~jd~s~aving sufficient, intellectual ability.~t6,gra~p the ,mea.fiivg of religi0us:life and,of .ac~ui~ting:herself. bf the ~0rk assigned h~r, ~tbe applkant ~mus~also~ poss~s~ those q,al.~fies. ~f chhracter, which. ~are .requi~ed,,,for~ the: s0cihl "[~spects of common life:~ By this.,I,~mean~that.~he,must.~have .ability ~an~. the[ disposition, to react~tO her environment ~consistent, effective, :afidqnt~rated-~ann~r~. A~:religious.,.~oes .npt, liye ,~¢i~h~one;.: t~o,.~or, eve~.thre~ people; ~but ,~ith ,Ja.rge :g~.pup.that may .humber ~fr6m ten ~t6 a~hundr~d~ or.more-. .persons~of~alLcha#ac.ters, .ages; temperamen~;~and~ di~posi- .ti0n~. She must' p.ut aside h~r o~fi,tastes;her o~n~likes' and ,g.js!~ikes, inxorder, to:live the co~munity or~family' life in peace:?nd harm6oy.~,. It is ~important.~therefo~e:tliat "didate possess ~ ~ealthy S0dal attitude., ~he .following. statement,, made b.yz a ~n~ted ~psychiatrist, ~ seems ,.to., me to q~r~y.~a~special message to~feligiousdn regard to this~point. .He~said:~"I much prefer t0 see a, young~ girI whb has lived the normal social life of an ~ adolescent having~tasted- its .innP~nt.~njoyments to the full.enter a convent thanAhe gir!~ ~.ho~seeks,to isolate h~rself an~.spend mffch- ti~e avher , .devotions ~n preference to social inter~ourse~it~:others. ~It has been my~e~perience~ that, ~any~religious, ~wh~ are s~kjng v0cations~f0r thei~ ord~rs,~have m~de~jfist this~error ~of e~gouraging the~girl ~who.isolhtes he~self :in,preference to the~one who enj0~s having a good~time:~ ,;Later,. time proves that the isolationist loses h~r-e~0tional,~ evefi'mental bal-ance, and.becomes unfit to carry on,.her duties as.a religious.~' This[needs~.~o further~comment, ,~hefefor~ the :candidate ought: t0 give.s~me assurance, that,she possesse~in a. measure the~ fol!o~ing charicteristici She sbguld ~sh0~,that'~ She danuar~], 1947 QUALIFICATIONS OF A GOOD POSTULANT recognizes, her own~ assets and limitations; knows enough about human beings not~to exp"ect too much from them; is .adaptable and open-minded; enjoys her work; sleepswell: is interested in the common good; has a sense of humor; ap-pears calm, happy, sereneY - Possessed df such characteristics the applicant will be enabled to adapt and adjust herself to the mln~r different situations she will meet, and will the more easily learn the~ art of becoming "all things to all men." Such a healthy -social attitude arms the candidate to meet and overcome the problems .that. will arise; at the s;ime time, it helps her to appreciate the opportunity community life. offers that her iridividual life might be a fuller and.richer one.8 The third qualification required of the candidate is that "she possess adequate holiness of life." We are not looking for perf.ection, but there must be a foundation upon which the structure of Christian perfection can be built if the~.can-didate i~ to reach the goal of religious life which is the seeking of God through charity. Therefore it is .not suffi-cient for a young girl merely to appear pious; something farmore genuine must be manifested. "Briefly, she should sho¢ a real interest in things religious, such as the glory of God, the welfare of the Church of God, and the salvation of souls. She will recognize that she has her own limi~a2 tions and consequently needs guidance and help; this. is another mark of a practical Christian spirit. Most essential, "however, is the spirit of prayer. This can be determini~d especially by frequent.attendance at Holy Mass and the fre-quent reception of the sacraments. '~ ¯ ' The fundamental prerequisites for religious vocation are charity and sincerity. The more fully charity is devel- ~Cf. Carl H. With;rington, Educational Psychology (New York: Ginn and Cdm-pariy, 1'946), p. 8Cf. Walter Farrell, O.P., 2t Companion r~ the Summa, Vol. Ill--The Fullnes, of Life (New York: Sheed and W, ard,. 1940), p. 5 I1 ft. 41 A SISTER OF ~HH PRECIOUS BLOOD Reuieu) fo~ Religious oped the more vital will b~e the growth of the religious in the Christian life, the more far-reaching the work fo~ souls. Therefore, love for Christ, love for Holy Mother Church, and love for one's fellowmen, and all three in a more than an average~measure, are the root and heart of a vocation and constitute the fundamental and indispensable motivation in every call to the higher 'life. Evidences of such a charity - should-be noted in the conduct of the candidate before she is accepted intothe postulancy. Charit~ alonewill not suffice; the'candidate's seeking for God must be sincere. The determination she shows in ogercoming inevitable difficulties and obstacles, her candor and'frankness in'her ~elatiofis with stiperiqrs and com-panions, these are manifestations, of the sincerity of "her intentions and-the integrity of her motives. Without this sincerity all efforts on the p:irt'of superiors to form and, guide the future religious will be more or less wasted; hence the importance of te,sti,n~ this virtue of the applicant. Humili}y and obedience, reverence and willing submis- Sion to superiors are essential. A proud disposition Under-mines the spirit of humble andvoluntary'obedience, hn. obedience that should be. p)ompted by ~onscience and a ~re, spect for authority. The applicant who has a proud and insubordinate character is not suited for the religious life and should not beehcouraged. OI~ the other hand, the soul with a humble disposition, who-is convinced of her own limitations and consequent dependence,on God, who is con-vinced too of-tl~e need of prayer, of the necessity for suf-fering, and of the usefulness of correcti6ns, shows great promise. Such a soul will easily be led to realize~the impor-tance and value of obedience, the necessity of renouncing self-wi,ll, and the need of following the directions of a supe~ riot. Patience and generosity should be manifested to some 42 January, 1947 QUALIFICATIONS OF'A GOOD POSTULANT degree, but if the candidate has true charity and'is sincere and ob~di~n.t these virtues will gradually be-developed under the proper direction. Finally she must have the cou.r.age and determination to follow through, to persevere no matter what obstacles confront her, to push on without ever resting on past laurels, and to do this every day of her life. A further important consideration is the family back-ground of the Calididate. This is a real necessity, today, when Our family life has in so many, instances become cor-rupted by broken homes, infidelity to the marriage vows, mixed .marriages, birth control, and other prevalent social evils. Other things being equal, th6se candidates who come from Catholic families where the faith has been cher-ished and made the guiding principle of life more readily develop into promising religious embued with a holy enthusiasm for their vocation than candidates who com¢ from families where an atmosphere of genuine faith and sound morality ~1o not prevail. Special consideration should also be given to the recent convert, who seeks admission while yet in the first fervor of ber ne~v-found faith. Is'it not, better for her to spendzsome time in the world, con-scientiously fulfilling her duty as a,zealous Catholic before she takes on the additional burdens of religious life? Ought she not first learn to fight in the ranks before she enters the vanguard? I have tried to outline in some manner the desirable qualifications of those who would seek admission to the. , religious life. While no sing!e applicant Will possess these ifi their fullness, nevertheless there should be definite indi-cations that she possesses them in some degree and that with the help of God's grace and the proper guidance and direc-tion she will 15e able to reach that peifection her vocation -demands of he~. .- 43 SISTER OF THE PRECIOUS BLOOD It is most essential for the healthy growth of our reli-gious communities that we bear .in mind the fact that no~- every one wh~ knocks at the convent door is called to be a religious. It is the sacred duty of any Sister, be she supe~- "rior, novice mistress, or the'influential friend, to conscien-~ tiously investigate the qualification of any possible mem-ber before she encourages her to enter the convent. During the recent war, our young men an[l women were subjected to detailed ,physical and psychological examin'ations, and ~e were appalledat the number declared ,unfit to fight for tlae protection.of our country. The officers w~o conducted these examinations could not, and would'not admit those who were physically.and mentally unfit. We are recruiting forces to carry~on the work,,of Christ. We need women who measure up to standards. Religious ~ave always been honored in the Church of God, and it is essen-tial that we strive to keep Christ's Vanguard true to the title St. Cyprian has given it, "the claoi~e portion of Christ's~ flodk." If we admii: girls.to our postulancies and juniorates without using the proper discretion and prudence, we can-not expect our religious of the coming generation to main:- rain this standard. And only if we maintain it can Christ's~ -command, "Go ye forth into the whole world and preach the gospel to every creature," be fulfilledin that part of the apostoli~ field it is~given us. by the Church to cultivate. CHURCH UNITY OCTAVE INDULGENCES On, February 12, 1946, Pope Pius XII increased the indulgendes originally given to.the Octave observance. A plenary indulgence may be gained once a month by each of the faithful who recite the authorized prayers every day provided the usual ~onditions requisite for gaining a plenary indulgence are fulfilled. "'A plenary in-dulgence is also granted each .time during the Octave that the faithful shall recite the prayers for unity. In acJdition, on each day of the Octave a partial indulgence of 300 days may be gained provided that the same prayers are said with at least a contrite heart." (Cf. Church Unity Octave leaflet.) I cruifing for :he Bro :herhoods Brother Placidus, C.F.X. RECRUITERS for the various teaching orders encounter many obstacles in their zealous work, but the teaching o" Brother seems ~0-me~t more than his share~ In ad-dressing groups of grade and high,school pupils, he at once becomes aware of a towering barrier--the present-day world. The decline of home life, indifference to religious vocations among Catholic parents, separations ~ind vorces, lack df Catholic educational facilities for" all our Catholic youth, and the unreligious atmosphere in secular educational institutions--theie are~ some of the initial hindrances to the Brother recruiter. Such influences naturally narrow the recruiter's inter-ested audience. A further handicap may be added, namely, the general unpopularity of the teaching vocation. 'How-ever, the recruiter on his round accepts these hindrances as unavoidable evils bat finds it hard to meet a more intangible difficulty, which may be termed an attitude. He "tries to make excuse for it on the ground of lack of understanding about the importance of the teaching Brother in the teaching apostolate of the Holy Catholic Church. True, the teaching Brother is better understood and appreciated today than he was in past years; but there is still enough active misunderstandi~ng about him to deserve comment here. Except among boys who have come in contact with teaching Brothers in their schogls, there is a woeful laek0f information on the subject. ~hotlsands of boys in Catholic schools are fully aware of the-work of the priests and Sis-ters, but have never heard of a teaching Brother. " They can 45 BROTHER PI~ACIDUS , ~ ~, Retffe~v [or Religious distinguish the work ofdioceSan priests ffofn that of reli-~. gious, or the work o~ these tw6 from that ~f missionaries, but are completely unaware of the existence of men who have a God-given ~rocation to a consecrated, life in the class-" room. Pa_rents are equally uninformed. Even many who have boys under the care of the Brothers seem a bit confused as to ~_wh.at the vocation to the BrotherhOod really is. They believe "Brother" applies only tb candidates for the priest-, hood at a certain stage of preparation.~ But the almost general belief is that it applies only" to a member of a reli~ gious order who takes care of the temporal affairs of the monastery, that is, the lay Brother, ._ That the last-mentioned idea is in many boys' minds is apparent. frorri their openihg words to the recruiter in an interview. The boys obviously, feel that they h~ive a_cail. ~ from God, but realize that they lack the talent necessary"~ to'become priest.s. Since the recruiter-is interested only in ¯ candidates for classroom te_aching, he" has to direct such \ boys to orders which receive lay Brothers. He is forcedto " Lhis decision by the ever improving ~tandards required for diocesan and state certification of teachers. Gone are-the days when young men who lack the ment~al'ability to study for:.the priesthood-may be accepted into the ranks of the teaching Brothers. , Pastors Where Brothers teaqh insist rightly .tha't'only teachers Of recognized fibility be placed'on the staffs of their schools, but often, with strange: .inconsistency, they urge. that some boy of good character~but of limited mental capacity be giyen a chance to enter the ranks of th~ teaching Brothers. Where this attitude exists, its corollary.~is, also present, that anyone of except.ional ability, even though dra, wn'toward the life Of a ~teaching Brothe,r, must be oma_rk~d f6r the priesthood. Discussion of the possibility 46 ,lanuary; 1947 / RECRUITING FOR THE BROTHERHooDs of the priesthood for such a boy is certainly in order; but tha~ the' amount of intelligence should be the determinant is inadmissible. The late Rev. Felix Kirsch, O.F.M.Cap'., said on the subjecl~: Still an indulgent pastor may often come forth with this objec-tion: "But this particular boy is too intelligent to become a t~aching Brother." I should hardly think such an objection possible were it not for the fact that I recently heard a plea made against a boy's vocation on ~hls ground: How could any human intelligence be too" fine to b~e consecrated to God in the noble work of making men of our boys! Is any ability too fine for the work that we expe~t of the teachers in our high schools an.d colleges?.1 Another strange attitude all too frequently, confronts the Brother recruiter, that becoming a Brother is a half-way step in the service of God. Even many pr!ests and Sisters share this convictior~, s~tirely not through any lack of esteem for the Brothers, but most.ly from thoughtlessness or lack of understanding of the need and'importance of male religious teachers in the present working of the teaching aposto.late of the Church. The story of one Brother, new prominent in his con-gregation, illustrates the "half-Step" attitude quite clearly. While attending a high school conducted by" an 6rder of religious priests, he made known to his spiritual adviser his intention of becoming a teaching Brother. He was sur-prised to hear i~mediately, and on subsequent visits, a talk on the priesthood. He listened with attention to these talks and accepted them up to a certain poin.t. Af.ter se.veral ses-sions, when he still insisted, that he felt drawn to be a teaching Brother, his adviser said: "Bill, it's like ,this: Become a Brother, and you're serving God 50 per cent: become a priest, and you're serving Him 100 ~er ~ent." This per cent business set the boy to thinking. He 1The American Ecclesiastical Review, LXXVII (1927), p. 16. 47 BROTHER PLAcIDUS Review ~of Religio~s wondered what per cent his go.od mother w~s.earning in the service of Christ. And how. about the Sisters who had. taugh.t him in the elementary schools--they couldn't become priests what per cent for them? His: thinking~ became more int~eresting--if somewhat more confusedm during a-retreat which he made shortly afterwards. In bne 0f the talks,, defending the nobility of the.contemplative life; the retreat master said: "When,all is said and done, those heroic souls who enter the contemplative orders have gone all out in their zeal for God, and really, serve him 100 per cent." This made him wonder then whetlSer priests who-were not conte.mplatives were really serving God 100 per cent! The whole series of incidents dealing with the business 6f per-cents finally brought him. t6 thinking of God with a marking book in His hand, a.Divine Teacher g.rading all His children; and the picture likely brought him back t6 his original intention of becoming a te_aching Brothe~. It is perfectly natural that a zealous priest, interested in an increase in the number of pries, ts, be on the lookout for fitting candidateS. However, it would be helpful for him sometimes to take the long range view whenever he feels that he is losing a priestly vocation to the Brothers. ~Appropria.te' to this subject, one priest had this to say: It may seem paradoxical to contend, that the very dearth of priests should' urge ~s to encourage vocations t6 tff~ teaching Brother: hoods. Yet a venerable ecclesiastic, closely connected with elementary education for many years, has been quoted recently to the effect that. wherever the Br6thers are in charge of the seventh and e'ighth grades vocations to tl~e sacerdotal and the religious life are numerous, and that vocatlonsdecrease when the Brothers are replaced by the Sister~; The same authority went on to explain that boys oi: that age revere the Sisters, but are not so apt'to confide: in them.2 Any of the Brotherhoods can substantiate this sthte- ZKirsch, op. cit.o p. 15. ~ 48 Januarg, 1947 RECRUITING FOR THE BRO'rHERHOODS ment with statistics. A cer_tain Brothers' high~.s, cho61,~ opened only in ~1930, h~s affeady thirty-.two of its. gradu-ates ordained priests. Another, opened in 189~4, has sent two l~undred hnd twenty-two to become recipients of the sacrament of h0!y.orders. The conclusion then must be hpparent, tha~ morse Brot.bers means more priests. The tendency: t'o regard the Brother's vocation as a halfway measure is-very confusing tb an honest applicant. He has been told that the Church recognizes the vocation of a teacl'iing ~r.other as a special call. Then he finds some members of the Chfirch t~eating him to the prospect of not being able to serve God perfectly as a teaching Brother. Father. Claude- Kean,~ O.F.M. treats the matter poignantly in a recent article: This vocation [the teaching Brother's] is as distinct as our own [the Priest's]. Men do not choose to be Brothers: they are chosen by God for that role. Frequently from their earliest ,years, the Brotherhood attracts .them. They do, indeed, possess the physical, mental, and' moral fitness for ,the priesthood--as, for that matter, do many layfolk; but they lack that first of all vocational, d.eterminants, tho'desire, for the priesthood. (Italics mine.) Their articulate in-sistent call is not to the sanctuary, but to the Catholic sch0ol-room. They would imitate not the Christ of the Upper Room, offering mys-tical, Sacrifice, but the Christ of the Temple Portico, teaching daiiy.~ Although _tl~e picture presented ~bove may look pretty~ dark for the Brother recruiter, it actually .has its brighter aspects, not the least of which is the uniformly courteous welcome accorded him on his rounds by both pastors and Sister principals." Still'there is enough need for clarifying the rol'e of the te~aching Brother in the Church militant to justify what has been said above. oCf. The Priest, January, 1946, p. 25. The . u Unit:y THE Church Unity Octa~ce has as'its object the return of the Straying anderring'children of be'rest; schism, hnd i~fidelity to the true f~ld of their for"effathers. Our"Lord has said, ~-'Other sheep Iohave that ire, n0t0of this fold, them a~l~o must I bring. ~ There shall be one fold and 6he shepherd." (qohn. 10, 16:) There is but .ohe true fold. The sheel5 in other folds are'stray sheep, led by-wan: dering shepherds away fr6m their true home. It is the purpose of the Church Unity Octav~ to promote prayer, and work for thd benefit of these stray sheep that th.ey may qtiickly find their Father's home. TlSat tl'ie Church was always one and has ever existed as the true fold set.up by Christ is the.Catholic belief based upon the teach!ng of her Divine Founder Himself and upon,khe fact of her apostolic ~uc-cession. The Protestant notion that unity probably never existed. but that it might be realized by a compromise amongst the con-tending and bpposite opinions of the various religious bodies, is cer- -tainl'y untenable. Jesus Christ founded His one Church. That Church h~s.remained ~uch as He founded it in its visible, organic, and divinely constituted uniter with the divine protection promised to it~and,preserving it inviola'ble in its purpose and doctrine. The late Pius XI wrote in his encyclical, Mortalium Animos: '"There is but one way in which the unity of Christians may be. fos-tered, and that is by furthering the return to the one trueChurch of Christ of those who are separated fio~ it." ~ T~ent~r years before Pi.us XI wrote this, an Episcopalian minis-ter, fir~d with.thd ideal of unity and sighing for the reunion of all Christians founded an octave og.pra~rer as a means of fostering Chris-tian unity. This octave was ~o begin on the Feast of St. Peter's, Chair at Rome and to end with the Feast of the Conversion of St. Paul. The Octave was to be used also fo.r studyipg the question of ,unity, especially, the doctrine involved ~nd' methods of attaining it and of acquiring a deeper U'nderstan~ing of thd~ problems that were ~re~ented by the many religious~bodi,es s~eparated fromo that -unity for which Christ had prayed. There are many reasons why we should pray and work earnestly for Church unity; but let us be content here to consider a few that are "basic and of special interest to us: God in His essence is perfectly one. All His qualities and~ftri- 50 THE CHURCH UNITY OCTAVE butes are cer~te~ed in Himself, so that 'qHe"who is" is the Truth, He.i~ Holiness, He is Supreme Goodness, and He is Infinite Perfec-tion. Alth~.ugh in God there is a distinction of Persons--the Father" who begets the Son, the Son who proceeds from,the Father,-and the Holy Spirit who proceeds from both the'Father and the Son--these three Persons all have tile same Divine Nature and are equally God. They are Perfect Unity. Christ based His prayer for unity on the oneness of the Father in Him, and of, Himself in the Father. And the Church Unity Octavel regardinff this:as the greatest motive for unity, has,adopted Christ's words as the antiphon to the petitio~n for unity: "That,they all may be one, even as :thou, Father; in'me and I in thee; that they also ma',~ be one in us, that the world may believe that thou" hast sent-me" (John 17, 21). , ./ust as God is one and all truth,is in Him, so truth is one, "Thi~ truth is centered in one authority, by which God has ordained that all men should come to Him. Ther~ i~ only one way that leads to Go'd, and that is the Church which Christ has set up to teach men the truth and to leadthem to their God-given destiny. If there were a multiplicity of ways, then there would be a multiplicityof yarying doctrines: and truth would be divided. This would be contrary to the unity of the Godhead and the unifying order of creation, It would mean that God is not one and that chaos would eventually reign. But the Triune God in His infinite wisdom has revealed to us how the m~ny may be one in their lives.and, moreover, how they must believe and work as one if they would become united with Him in His Godhead, not only in this life, but also in the world to come.~ Another motive for,unity is the King~l~ip of Jesus Christ. Our Lord was sent down upon the earth_, to set up a. kingdom in which all' men might' make their peace with His heavenly Father. By reason_of the Hypostatic'Union, whereby the humanity of Jesus is united to, His divinity, Jesus is the most excellent of the works of God and has .b~en given ~lominion over all creatures. AsKing bf heaven and earth, He has a right°to the service and obedience of all men. He has established" one rule, which all must'follow if they are to serve Him faithfully. This kingdom cannot be divided since it is most perfect. It has God for its author and for its ruler: and a visible authority has been appointed by the Divine King to rule in His name, to teach" His laws to all men, and to minister justice and peace by His powder. ~_ A powerful motive for.faithfully observing the Church Unity 51 ~'F/~THER BARTHOLOME'W Octave is that of atonement. By. the Fall o'f ~dam we xvere. separated from God a~ad deprivedt of everlasting hnioh with Him,. Reparati6n was n~eded in order to restore the supernatural, grace and gifts "that had been lost. The Son of God willed to come. down upon the earth to. make adequate atonement fo~ the infinite offense lagainst~His Father. And the effect of this~atonement was' unity. Atonement means "to make one." By His whole life and Lspecially by. the shedding of His Blood upon the Cross, Jesus reconciled us to His Father and made us one in Him. Thi~ motive should .appe~l" to religious~i.n a sp.ecial ~ay0 for their lives of prayer and self-denial offer them many opportunities for~.the practice of atonement. We have outlined some of the principhl motives., which should urg'e religious and others to 'obserVe the Church Unity Octave witl~ all possible fervor and devotion. Religious may co-operate in a sp cial way by instructing lay people--their pupils, their patients, and others with whom they come in contact teaching them the -meaning and the.purpose of the Octav~ and u~rging them to join wholeheartedly in .the work. But above ~all else religious should co-operate by .their pra$~er, for prayer is the primary means by which. the purpose of the Octave is to be attained. If daily ~hroughout the Octave all rehgmus spend some t~me praying for the part,cular reten-tion of the day., their prayers will not go unanswered. "In union there is strength." If all join together to petition for the fulfillment of Our Lord's own .prayer, "that all may be one." they may be sure/ that He .will be in the midst of them to hear and answer them. A striking example of Christ's readiness to respond to our peti-tions may be seen in the conversion of that small Anglican band of Franc.iscans founded by Father Phul James Francis. Less than two~ years after he had inaugurated the Chu~rchUhity Octave, Father Paul and his sixteen associates, comprising the Society ,of the Atonement, recognized t_he cla,ms of'the*successor of St. Peter, made their submis-sion to his autl~ority, and were received into the true fold. Similar if less striking answers to our own prayers may confi-dently be expected. ~Ignorance, here~sy, and schism will be dispelled in time and all men will become one in the love and service of God. And it is the duty of all, whether they already be. within the one'." true fold or outside it, by the love they bear for one another and by the uprightness of their lives, to hasten the d.aywhen there shall be "one fold and one shepherd." FATHER BARTHOLOMEW, S.A. 52 Our consfitu~fions prescribe a two-year nov;flare. OnE of our novices completed her canonical.year on December 8, 1945. Because of 'illness she missed 32 ~ays during her second y.ear novff;ate. Does she have to make up these 32 days before she ;s permiffed to take her f;;St vows, or m.ay she pronou~nce her first vows on December 8, 19467~ i " Whether absence from the novitiate during the second year must be. made UP or not will depend entirely u.pon the constitutions and the-will of superigrs~ The general law of the Churc~requi~ing that an absence of more than fifteen days must be made up, and that an a.blsence of more thai1 thirty days interrupts the novitiate so that it must be begun over again (canon 556) applies only to tile canonical or t~rst yea, r of novitiate. Hence your constitutions must be. con~- suited. If they say nothing on this subject, then the second year., of novitiate is not required for the validity of the~ subsequent profession ~(canon 5551 § 2), but.only for its licitness, and days df absence would not have to be made ,up, unless super!0rs think it well to require that this should be done . k4a~/a local superior who has served two ~erms.of ~hree years each and then was out of office for one term of three years be now a ppolnted ~s~ super;or of the same community in Which she already served for six years? ¯ ~Canoh 505 i~f' ~he Code of. Cation Law prescribes that "local superiors are not to hold office for more than,three years; on the i~xpi-ration, of thi~ ~rm they can be reappoin[ed ~o th~ Same office if the constitutions ~6ermi.t' it, but not immediatelyfor 'a third term in tl'i~. Sa~ne, religi~sus£h0use.'' From this textit is cl~r that ~o local sui~e~io/ may remain SUl3erior 0f the same religious house for more thim six Vears without ~ special permissibn of ~the Hdly See. Nextl~he word "immediately" must~be considered. It means ,the local superior'wh5 has served ,tWO terms must be removed from office in that community for the time being, but it does not forbid tile reappoin~ment of that superibr to the same community after the lapse of three years. Henc'e~ the answer (o our question is thi~t the local superior.who has served,, two terms of three.years each and then was ou~ of otfice for one term 53 QUESTIONS AND ANSV~ER~ Review [or Religious of three years may, now be appointed again ,asolocal superior of that s~a~e community. ,,~ ,. , " Do the delegates at a general c~hapter have the right and the .power o prescribe, that the piqus exhortatlon, of a,founder or foundress, which I~h~' nelth~er an ~rhpkima~tur nor an indulgence, be mad6 ? ~'art of the com- ~unity.prayers? ifis, nqtla prayer, but a pious.exhortatlon. Do not all prayers~sald in common call for the imprimatur of the lochl Ordinary? The general chapter in a religious c.ongregation has dominative power'over the members (canOn 501, § 1) and can, therefbie, issue 6rdinations or dtcrees which are binding upon all until revoked by a .ft;fure thapter. There seems to he no objection to the reading of a ¯ pt0us exhortation.by the founder or foundress du~ing the recitation 0.f tlde communit~r prayers,. While it istrue that canon 1259 requires the Ioc~il or~in~ary's approvai for prayers and pious exercises ~or us~ ~n churches and oratories, this is commonly ~interpreted to apply to /~ew prayers and devotions rather than' to prayers once apRro~red~ by any local ordinary, 6r to such as .haVe the equivalent approval of :i'oiig Usage. ~ " "" Furthermore, community prayers said in a convent ~chapel When ~hefaithful' are notpresent are not ~ubli~ but pri~ate pra~l~e~s, and therefore would nor come under the regu~lation .of canon' 1259: Hence the pious exhort~ition in question would not need an imprima-tur in order that it may be read during community prayer.s_ , Kindly ~explain what is meant by "spiritual-relationship" .and how it is determined. ~ : Spiritual relationship is a supernatural bond which arises from the 's.acramen_ts of baptism and.confirmation. ,It unites the person :baptized with the m~nister of baptism as well as with l~is sponsors ~(cahon' 76~), and the person confirmed with .hi~ sponsor only .(cangn 797). .This spiritual, bond imposes upon.sponsors the obli, .gation of having a perpetuai interest in their spiritual child (hence~ ~ the name "godfather"), and. of seeing to it that the childreceives~.~a proper Christian. education and lives up,to the promises they made in-his n~ame,during the baptismal ceremony (canons 769 and 797). -,While they should always retain an interest in, their spiritual child, sponsqrs should, not interfere in its Christian education as. long as the "Januarv, "1947 . QUESTIONS AND'ANSWERS parents' of the child are doing their duty. Because of this close spiritual union between sponsor, and child,. the Church has made this bond a diriment impediment to marriage, but only in the case' of spiritual relationship arising from baptism-". (canon 1079). Has the Holy See published, or in any other w.ay made known, an-official disapproval, of.th~ manner of assisting at Mass that is known as the Missa Recifafa? Father Bouscaren's Canon Law Di'~est, II (ed. 1943), pp. 198~ 200, gives five replies of the Congregation of-Rites concerning the Dialogue Mass. From these replies it .is clear that the Holy See wil'l: no~ tolerate some forms of the Dia.logue Mass. but that, with certain. r~strictions and under certain Conditions, individual bishops" and other local ordinaries may permit this form of piety in their ryspectik,¢ ter-ritories if they deem_it advisable. Though there appears to be some. difference of opinion concerning' the limitations, it seems to us tha~. they may be summarized as follows: 1. The faithful may. recite the server's responses'in union with-. the server; and the Gloria, Credo, Sanctus, and Agnus Dei with the priest. 2. The practice is to be allowed only to those who can carry it -on in ~an orderly ahd dignified manner. 3. It should not cause disturbance to ~.he celebrant or to other-priests celebrating in the church. Such are the limitations as we understand the matter. In prac'- rice, since those who ~ish to have the'Dial6gue 'Mass must get the. permission, of their own local ordinary, they should also have a clear understa.nding with him as to just what conditions {hey are to observe. A day student at one of bur colleges wishes to enter the novitiate-in time to receive the habit on July .IS. She will not finish her semester. studies' and examinations until the end' Of January( Would it be"permis-silble for her to.walt until after~the examinations and enter then, probably 0n.February 2? or may she enter on January 15, take up her resid.ence at the college until after the examinations, and then return to the,novitiate? ¯ Reliable commentators on the canons 6f the Code regarding reli, 55 -QbE~TISNS AND ANSWERS R~oieto Io[" Religious gious hold as probable th( opinion~ that if' the su~n ~of all absences from tile postulancy does not exceed fifteen days,, sfich absen~es-;:need n0t°be supplied provided the~e are good beasons for, them. Hence it- ~-ould ~eem better to have.th~ st.udentin.question go to the novitiat~ on January 15 to be admitted with her class, and then at the proper time return to the college to take her semester "examinations. She should go back to the novitiate as~soon as the examinations are oger. ~[~ @0uld ~unwise tO let her remain at the college for fifteen full days unl.ess, that is unav6idable. Later absences fr6m the postulancy may be necessary, and if the total absence exceeds, fifteen days, such days o~ al~s~nce should be made up before the p~stulant is. all6wed ~p~ receive the habit" and to begin her novitiate. The local superior of the mother.house died recently. Her term of offlceWould not have e~plred till the fall of 1948. May .a Sister be #ppolnted %fill out the unexpired term, or must the appolritment be for-three years? ¯ Canon 505 forbids local superiors to holdoffice for more than three years. It does'not forbid a te~m of less" than three years, ,althOugh that is the nobmal term. Hence, unless_the Constitutions require a full term of three years, a Sister may be appointed to fill out the ianexpired term of the deceased local superior. This would be rea~ sonhble in case it is customary to change all local superiorsat the sametime, but it should be made clear to the Siste~ appointed that she is merely to complete th~¯ unexpi.red term so that possible misunder-standings may be avoided later on. If ~t is not tustomary-to change all local¯ superiors at the same time, it would geem advisable to appoint the new superior for three years, unless special circumstances, make it advisable to appgint her for the unexpired term only. Flour for Altar Broads ' " In our September, 1946, number (Vol. V, p. 338), We gave the principles to be followed in getting flour for altar breads; and we" asked, if our readers could supply any information that might' help' in the actual app!ication of these principles, ~v*e have received, several ¯ infor'~native communications~ and we subjoin the: main points. -Needless to say, we are not a~tempting to give final directions in" this QUESTIONS_AND ANSWERS matter. Nor are we mentioning individual' dealers or brands of flour for the purpose of recommending one more than another. 1. A priest referred us to two articles published in The American Ecclesiastical Revtew. (Vol. 35, 1906, p. 579; and Vol. 73, 1925'; p. 397). These articles show the great difficulty of being assured of unadulterated wheaten flour when buying from commercial dealers, and they strongly recommend that those who make altar breads secure their flour from religious communities that make such flour. 2. A commun,ity of Sisters notified us that they had a chemist analyze the commercial flour they use for making altar breads, ~init the chemist pronounced it pure wheat. When we requested more-pa~ rticular information concerning this flour, the Sisters replied: "The flour we use is Pillsbury Best, or Pillsbury 4X, or Pillsbury AA Cake flour. All these are pure wheat. We do not use any family flour, as they Have vitamins added." - 3. Another community of Sisters sent an interesting communi-cation, the pertinent sections of which run as follows: "In answer to your request . . for information from youb readers who make altar breads, we are embodying in this letter an exact, copy of the statement received from our flo~r mill which describes very fully their method of insuring 100% pure. wheat~ flour: " 'It is quite evident that extreme caution must be exercised t6 insure an unadulterated 100% wheat flour. The first step, before milling starts, is to insure that all foreign seeds, dust, and other mat-ter be removed from the wheat before milling. Choice wheat is set aside, cleaned as it would be for milling ordinary flour, and' then sub-jected to an aspirator cleaning (air suction for removing dust and light foreign particles) plus an additional processing through another disc cleaned, and the mill thoroughl}; cleaned from grinding rolls on through the packing machineby. During the process of m.illing, all bleaching processes are tut oiat as are also the malt flour feeders. With these steps kaken, one can be positively certain that the final prod'uct is as pure and unadulterated as it is humanly possibl~ to make. With the grinding ot: flour automatic as it is, not even human hands come in contact with it." (Belgrade Flour Mill Co., Belgrade. Minnesota.) "The managers of this Milling Company are Catholic and trust-worth~,. They have assured us that they follow this procedure in .making Altar Bread flour for us." 4. We close these communications with ~in interesting NCWC 57 BOOK REVIEWS " , . ° Review for Religious" news,release that refers particularly, to the new "80-per-cent" flour: The news release was .clipped,from a diocesa_n paper and sent to us by 'one of-:our readers.Weoinclude only the'points that bear directly on the information we bare been geeking: " ~'T~oge Catholics who have fdlt a.nxiety and uncerfainty about the validi~y.,of '80-per-cent' flour if used in making hosts for Con-_ secration may cease to worry. ,So says the Rev. F~ancis, 3. Con-nell, C.SS.R., associate professor 0f moral theology at the Catholic University of America. "Father Connell~has learned from government officials that '80- per-cent' ~our~ is actually composed wholl~r of genuine wheat. The phrase merely, means that nowadays 80 per cent of.the bulk of the wheat u~ed for flour is°retained in the finished productl with 20 per cent becoming a b~y-prodia'ct. Formerly:pnly 72 per cent of the wheat was used for the flour's comp~0sition. The new flour contains a larger ¯ amount of the wheat berries' husk and is richer in food value, despite its darker hue. , "In_ addition, the fact that hosts made from the '80-per-cent' flour are a shade darker than those used heretofoie is no impediment to their~valid-and lawful use for the Holy Eucharist. " '~'Oh.the Otherliand, Fa~her.Connell declares,, an effort should be made to obtain for altar breads flour that has not been "enriched" .by' the inclusion" of small amounts of iron, calcium, and-barley flour. O.nly pure wheat and water are supposed to be use,d. 1.Difficulty' in ge.tting unenriched flour, however, allows perfectly lawful use of the ~-nriched variety." [NOTE: A somewhat similar statement by Father Connell may be found m The Ecclesiastical Review, CX (Feb., 1944), 145-46.] :Book Reviews A BEDSIDE BoOK OF SAINTS. By the Reve_rend Aloysh~s Roche. "Pp.,xl °'~ '-I-145. The Bruce Publlshin~ Cornpany~, Milwaukee, 1946.- $1.75. The title of this book hits off the book itself apt.ly eno.ugh. From the lives of saints, Father Roche has with remarkable industry pieced together al!. sorts of interesting items under'such headings.a~ "The Human Nature of the Saints,'~ ".The Common Sense of the Sain.ts," "The Wit and Humour of the Saints,'-' and st) on. The resulting book, 'in which, the material from the different saints', lives is spuzi~ 58 danuar~. 1947 BOOK REVIEWS .- out into a continuous narrative, isthe iort of fhing one welcomes. " for occasi0nal readiiag. It can be dipped into at any time, and even for:very short periods, with interest ,and satisfaction.' - -F~ither Roche emphasizes not onlywhat is interesting .about. saints but what is normal as well. It is characteristic of our'tim~s that we I/ave some sort of psychological need f6~ telling ou'rde!ves how normal the .saints are--they[re just like everybody- else--- although other ages .seem to have derived their chief satisfaction con-cerning the saints from noticing how different they are" from. ordina.ry persons. Of course the saints are both normal and different. Aware-ness of the normali,.ty which Father R6che stresses should not make the reader complacent--the saints were just like me, after alll so all right; but it shouldxshow~him tl4at the .world of thd saints'is not some sort o~ fairyland but quite like his own-~-a world not readily analyzed and e, asily fitted into little formula's, as the world in most ' biographies turns out to be, but a world concrete and mysterious, - often puzzling and confusing enough, a world with-a good many loose ends, so far as .we can see. This is the world we know, the , , world the saints knew, the world in whicl~ God dwells, the world in ~ which sanctity grows;. Tfiis book, now published for the first time in the United States, , was originally published in .England by Burns~ Oates, and Wash-bourne, Ltd., in 1934.W. 3. ONG, S.,J. EXTRAORDINARY LIFE OF MARIE LOUISE BRAULT. By Lohis hier, S:S. Tr~n~la÷ed from ÷he French by W. S. 'Reilly, S.S. Pi~. 306. The Newman"Bool~ Shop, Westmlnsfe~, Maryland;q946.$3.50'. Spiritual dividends and a good deal of amazement are in store for the'~readers" of Madaine Brault's definitely extraordinary life. we ~re ;iot ac~ust0fiaed to associate such, happeni_hgs .with the twentietfi tury; T~ Catholic~ ands, religious, who'like the Master are con~emned for their belief in the supernatural, such remarkable confirmati6n of all their cherished beliefs, brings welcome comfb-rt. But of even greate~ worth is the~in~pact of one's own. soul from meeting a personality " , like Madarhe Brault. Dutiful'wife, arid mother of eleven childrefi, heroically cbaritable to the'sick and suffering,, afire with zeal for.her neighbors' salvation and .the reliet:,of the ~so~ls in purgatory, she ~" responded to grace as the finely tuned instrument to the least touch of the Master, ,Her love for God and particularly, for the God-man makes the passion of earthly lover~ a'sorry rival, This .obscure 59 R~view ~or.Religious Canadian~woman, who died in' 1910, is referred to as a "star of the /~rst magnitude in the skT of mysticism." Her letters," which reveal the astonishing events of her inner life and which were written under obedience, are said to recall the &ritings ofoTeresa of Avilaoand Catharine of Siena. Where We only a~spire, Madame Brault .has accomplished: -Per-haps the m6st valuable part of this book is the second, in which eighty of her letters are repro'di~ced. There her personality is lumi-nousl~ r .portrayed. 'We see a very human, sensitive, affectionate soul, keenly'~susceptible to pain and humiliation, yet under the strong sup- 130rt of God's grace undergoing unbelievable suffering for her love: Apparently the greatest was the furious cruelty with which the dem6ns visibly afflicted her. They beat her like brutal thugs, flung h~'r.around even in the church of Pointe-Claire, and worked endless mischief within the wails of her home. They were also the agents of untold interior pain. An intimat~ friend of Madame Brault, Father Bouhier is cer-tainly .in possession of the facts. He has related them clearly and well: For making his sim, ply-told story available in English, we are g~eatly indebted to Father Reilly. There is perhaps too little artistry in the.composition. ~ind gt times a tendency so to stress_th~ superlative virttle of MadameBrauh that she seems not one: of our race. This impression, however, is removed by her letters. Her life merits further and more complete biographical presenta-tion. Particularly ~for religious and priests she has many definite messages, and we cannot help thinking that God wants us to know ,well this modern triumph'of His grace. R.D. HUBER,. S.J. LUMEN VITAE: International Review of Religious Education. Vol. I, No. I (January-March, 1946). Pp. 200. Centre International d'Etudes de la Formation Refigieuse, BrusSels. $4.00 per year; this issue, $1.00. ~The International Center for Studies~ in Religious Education launches herewith a challenging hi-lingual review addressed to all who are in any way interested ih religious education. The goal aimed, at is "tb take modern life as a starting point, and give a living religious training suitable to the contemporary, generation, so as to prepare it to fulfill its particular'mission." This envisages a twofold task. The one is to discover in contemporary society its particular mentality, or its "psychology," that may serve as a stepping-stone t6wards-Christ. The other is. thedirect j~b of imparting religious 60 ,lan~,ary, 1947 - ~ instruction at all levels in all milieu. ~BooK REVIEWS It is hoped to coordinaterill- ._ferent spheres of educatiori,' different academic levels; to infl'uence differing media of instruction and diversion. ' .Editorials will" be bi-lingual, French and English'throughout. " Erticles ih French will have an ~English summary; those in English, ~a suha.mary in F.r~ncb: "and articles in other languages will have both F~'e'nch and English resumes. ~Believing that Lumen Vitae will beof ,~iery special interest to hosts of religious teachers, we subjoin.a'survey bf its first issue. " , What precisely out of. all contained .in. seminary courses can.:b~ squeezed into college courses, and in what proportions? Msgr. J. M Cooper argues .for this division: Of the total content of class-hours, dogma should have 25 per cent, moral, 25 per cent, worship, 25 per cent, and the remaini,ng 25. per cent should be about ~evenly. divided among Scripture; apologetics; ritual, Church history/and ascetics. If this statement seems cut and dried, the article is not. woman'~ apprlo,ach to the same basic prdblem is mirrdred in Ma"~leleine Dani~lou's account of the courses.she h~s instituted in the Salute: Marie colleges in France. In instituting her .important work, she. was following ,the diredtion of FatherL. de Grandmai~on, whose :'large spirit lives on in it . , o .- "Catholics in German-speaking countries have been .grappling for - years, under the. heading-Of catechism revisiorl, with the deepyr. ~i.nd more importaht subject of ca.techism cdntent an,d .ar#a-ngement, So as to bring out .more clearly the essentially joyo

Issue 2.2 of the Review for Religious, 1943. ; A. M. D. G. Review for Religious MARCH 15, 1943 "Prudent Use Of Confession Privilecjes ¯ . . The Editors T,heParticular Examen . Timothy Brosnahan '-Hi~ldeh Saint of NaZareth ,. Matthew Germlng Mani~esta÷ion of Conscience . Adam C. Ellis Divine Priestly Vocation . James T. Meehan Recommended Spiritual Books ¯ ¯ . Adgustine Klaas ; Communications Book Reviews Oues+ions Answered Decision~ of the HOI~ See VOLUME II NUMBER 2 REVIEW FOR RELIGIOUS VOLUME II MARCH, 1.5, 1943 NUMBER CONTENTS THE PRUDENT USE OF CONFESSION PRIVILEGES--The Editors74 SOME NOTES ON THE PARTICULAR EXAMEN-- Timothy Brosnahan, $.J . , 85 BOOKS RECEIVED . : . 90 HIDDEN SAINT OF NAZARETH~Matthew ~3erming. S~J .91 SUPERIORS AND MANIFESTATION OF CONSCIENCE-- Adam C. Ellis, SJ . 101 THE DIVINE PRIESTLY VOCATION--2ames T. Meehan, $.J. 109 RECOMMENDED SPIRITUAL BOOKS--Augustine Klaas. S.~J. 117 COMMUNICATIONS (On Spiritual Direction) .123 BOOK REVIEWS (Edited by Clement DeMuth, $.J.)-- Soul Clinic; Chapters in Religion: A Short Breviary for Religious and the Laity: The Our Father: The Spiritual Direction of Sisters; A Book of Simple Words: The Pater Noster of Saint Teresa; Ten Blessed Years: Happy Hours with Christ: Hope of Life; These Two Hands;-The Way of the Blessed Christ: The March to Liberation; Maryknoll Mis-sion Letters; Mary of the Magnificat; Praying with. the Povetello; The. Commonwealth ~ of Nations and the Papacy . 130-139 DECISIONS OF THE HOLY SEE . ~ . 140 QUESTIONS AND ANSWERS-~ 8. Questions in Confessional after Absolution . 141 9. Manifesting Community Difficulties to Confessor . 141 10. Differefice between Permission and Dispensation . 142 11. Power of Blessing Beads with Crosier Indulgence . 143 12. Studi.es during Canonical Year . : . . . 143 13. Superior's Obligation to Mail Letters .143 14. Use of Convent Chapel for Portiuncula Indulgence . 144 15. Genuflecting when Blessed Sacrament is Exposed . 144 16. Genuflecting before Holy Communion .144 REVIEW FOR RELIGIOUS, March, 1.945. Vol. II. No. 2. Published bi-monthly: January, March, May. 3uly, September, and November, at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter ,January 15, 19420 at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.2., G. Augustine Ellard, SJ., Gerald Kelly, S.'j. Copyright, 1943. by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this ~eview and the author. Subscription price: 2 dollars a year. Printed in U. S. A. The Prudent Use ' ot: Con[ession Privileges The Editors WHtiEoNn, wwee cinointifainteedd tohuer dOiswcun srseimona rokfs s tpoi rdiitrueaclt idoinre bcy-the ordinary confessor. As a matter of fact, the Code of Canon Law grants to .religious many privileges of confessing, under certain circumstances, to other _priests. Some of our readers have suggested that, before concluding the discussion on spiritual direction, we should explain the prudent use of these privileges according to the mind of the Church. The suggestion appears very practical. Since the pub-lication of the Code, much has been written in explanation of the meaning and extent of these privileges; but compara-tively little has been said about their prudent use. For the sake of clarity, we shall firgt consider the confessors of Sis-ters, then apply our remarks, with the needed qualifica-~ tions, to the confessors of religious men. ¯The Ordinary Confessor The. conc.ept of the. ordinary confessor of Sisters. according to the mind of the Church, is a basic one to this entire subject. He. is not to be a mere confessor, This expression might sound shocking, if taken out of its con-text. Penance is a Sacrament; and as a Sacrament it is pro-ductive of graces which in themselves are more fruitful for the human soul than is spiritual counsel. And the greatest' work that a priest does in the confessional is to give abso-lution. There should be no mistake about that point; the sacramental value of absolution should never be placed be- 74 USE OF CONFESSION PRIVILEGES low spiritual advice, ~nd the first purpose of every penitent should be to perfect his disposition for the fruitful r~ceptic;n of the Sacrament. BUt religious are not ordinary penitents. They belong to-the spiritual elite of the Church. They are supposed to strive after perfection; and, they are entitled to the means conducive to p~erfection. One,of these means is the oppor-tunity of having expert spiritual guidance. True, to some extent this guidance is embodied in their rule, for .the rule contains the plan of a perfect life. Also, guidance is fre-quently available through their superiors. Despite these helps; however, all will experience, at least at times, the need of counsel that only a priest can give. It is the mind of the Church that in each community of Sisters, this priestly counsel should be given normally by the ordinary confessor. In making this legislation, the Church intends to provide the Sisters with direction that is capable, consistent, and uniform. It should be capable, because of their special position in the Church.; it should be consistent, because this is generally needed for progress; and it should be at least relatively uniform because of their uni-form manner of life, and because in their communities they live in very ~lose contact, and great differencesof direction could make for disagreeable situations.° Such is the ideal. It is not always realized in practice. Eccldsiastical superiors have no special charism that pre-vents them from making mistakes in their appointments: and at times they must appoint ordinary confessors who they. realize do not measure up. perfectly to the canonical standards. Like the rest of us, they cannot give what they do not hard. In these situatioris the Sisters must be both fair-minded and patient. If possible, they can avail them-selves of the other privileges given by canon la~; when this i~ impossible, they have every r~ason to trust in God. 75 THE EDITORS Extraord[nar'g and Retreat Confessors The Church also prescribes that Sisters have an extra-o~ dinary confessor, and a practically universal custom pro-vides yet anoth'~ confessor at the time of retreat.-. It may be well to consider just what use the Sisters are expected to make ofthese opportunities. Regarding the extraordinary confesssor, it id .not expected that everyone wilt wish his. advice, nor should be expected that he will volunteer direction to all. He given to all to safeguard the opportunity of .the few who may need his help. In a community .in which all find the ordinary confessor satisfactory, the work of the extraor-dinary could well be limited to hearing the 'confessions anal. giving absolution. The pru. dent use of the opportunity of consulting the retreat confessor is a subject as difficult as it is delicate. Let us begin by stating that some Sisters need this opportunity.° very much. They may have been in a small community all ye~ir, without an ordinary or extraordinary confessor in whom they had confidence and with relatively01ittle oppor-tunity of p~:ofiting by the various privilegCs accorded by canon law. Perhaps many problems have a~cumulated: perhaps, too, if they do not get help during the retreat in planning for the future, then they will never get.tit. Sisters belonging to this class should feel perfectly free to discuss .-their problems and plans with the retreat confessor; and he, on his part, should be quite willing to give all the time and help he can. The.case is different with the Sisters who have a good ordinary confessor during the year. All other things being equal, his-guidance should be sought in preference to that of the retreat confessor. The Siiters may say, of course, that at time of retreat they make a "yearly review"; but does this review necessarily bring ~up new problems? Or 7'6 USE OF CONFESSION PRIVILEGES again, they may say that during retreat the~ must plan f6r the future, and that in this planning they will need some guidance. This is true, but it can be overdone. They might discuss the general notion of this plan with their ordinary ¯ confessor before ~hey leave¯ for retreat. Unless the retreat is marked by very special inspira, tions, one can usual!y predict ahead of time along what line one is going to need a reno-vation Of spirit. Furthermore, when the plan is made, if one ¯wishes approbation for it, is it not better to.get th~ approbation from the priest who knows one and is to guide one in the keeping of it rather than from a priest one may never see again? Special Confessor or Director The foregoing are the confessional opportunities regu-larly provided for all. Many will find them sufficient for their needs and.ideals. Yet, there will always be a few who will need the habitual help of another priest, and many "who will rightly desire the opportunity of occasionally going tO another. The Church has provided for both kinds of exceptions to the general rule; and we can consider now the right use of these exceptional privileges. Roughly speaking, those Sisters who wish the habitual help of another confessor may be divided into two classes ¯ that can be exemplified as follows. Sister A does not wish to go to the ordinary confessor at all; she wants a substitute confessor for herself. Sister B is willing to confess to the. ordin~iry confessor at the .customary times; but she also wishes to go to confession periodically (say every week or ¯ every month) to another pr~iest. To the ordinary, Sister B. merely makes her confession; with the second priest, she discusses her spiritual life more in detail._ In other words, Sister B wants an extra confessor, who is to serve mainly as her spiritual adviser. Cases like these, though exceptio, ns to the general rule, 77 THE EDITORS are not to be branded as "singularities."" Considering the wid~ differences: of human temperament and hi, man needs, it is not surprising that even an excellent ordinary confessor will not satisfy everybody. The Code (in canon 520 § 2). takes cognizance of these diversities, by instructing the local Ordinary to be gracious in granting the request of such Sis-ters when they ask for a special confessor or director. In making this wise provision, the Church is not cater- ~n.g to the mere whim or caprice of the Sisters. The latter are to have a serious supernatoral reason for making their request. "In general, these reasons may be summed up as follo.ws: the Sister finds it extraordinarily difficult to mani-fest her consciende sincerely to the ordina~ry confessor, or she honestly judges that it would be to the greater good of her soul to have another confessor or director. The law pre-sumes that the Sisters give the ordinary confessor a fair trial before requesting another confessor or director. The canon law does not authorize the Sister to appoint her own~ special confessor or diiector. The appointment ¯ should come from the local Ordinary, upon her request. The request itself might take one of these two forms. The Sister might merely ask for the special confessor or director and leave the choice to the local Ordinary; or she might havea definite priest in mind and ask for him. In the sec-ondcase she is not fJ~ee from personal responsibility in making the choice. Naturally, the Ordinary Would not approve the choice if he knew the man to be incapable of fulfilling the office, but on the other hand, he is not alw.ays able to discern the hidden motives that might lie behind such a request. The Sister herself must judge that the choice is really for her spiritual good. Extra-confessional Director What of the Sister who makes her confession to the 78 USE OF CONFESSION PRIVILEGES ordinary confessor, but who wishes periodically to discuss the affairs of her soul with another priest, outside the con-fessional? Note that this case is different from that of Si~ter B, previously outlined: Sister B wanted direction in con-fession; in the case we are now considering the, direction is entirely separated from the confdssional. A few eminent canonists think that, since the director in this case is not to serve as confessor to the Sister, the .case need not, strictly speaking, be referred to the local Ordinary. We do not share this opinion. We think that, since this. second priest is really to serve as the Sister's spiritual direc-tor, he should be appointed by the Ordinary. ¯ However, even those who, in a spec.ulative way, hold the more lenient view on this one point, admit that the case involves serious . difficulties and demands special safeguards. It is a generally recognized ascetical rule ~that the con-fessional is the proper place for the spiritual guidance .of women, This rule is not absolute. It admits" of excep-tions; and no doubt there a're cases in which a Sister can receive more apt guidance outside the confessional. But these exceptions are rare, and the dangers involved should be recognized. If the Church demands certain quaIities of virtue, prudence, and maturity of the ordinary confessor, with much greater reason would she demand them of an extra-confessional director. If there is danger of wasting time in the confessional, there is much greater, danger of doing so outside. If an inordinate personal attachment might arise even from the confession.al, there is much more danger of this when the safeguards of the confessional are abolished. We wish to be correctly understood in this matter. It is wrong to be constantly suspecting people; and much-harm has come to many earnest souls through rash suspicions and rumors. But it is foolish, and may be quite wrong, for Sis- THE EDITORS ters to cherish the notion that, simply because they wish to discuss their spiritual life, these meetings never involve danger. In this matter, a bit of self-suspicion at the begin-ning can save a great deal of self-reproach at the end. V~rl~atever may be said tl~eoretically about the need of the local Ordinary's.permission for this extra-confessional director, it is certain that no Sister could adopt the practice of meeting her self-chosen, extraZcor~fessional director with-out at least the permission of her owri superior. The supe-rior should weigh this question very carefully. In practice, she could seldom give a confident judgment without con-sulting the local Ordinary, especially when the parties fare young and the visits frequent. Occasional Cont:essors Ttie number of Sisters who desire a special confessor or direc~0r is comparatively small; the number of those who might want the opportunity of occasionally consulting another priest besides the ordinary confessor is rather large. To guarantee the latter as much liberty of conscience as pos- /sible, the canon law provides for supplementary and occa-sional confessors. The supplementary confessors are appointed by the local Ordinary, assigned to definite houses or groups of houses, and given the special jurisdiction required for . hea'ring the confessions of religious women. The religious are free to summon any one of these or the extraordinary confessor. Not mhch need be said concerning the prudent ¯ use of this privilege. Since the confessors are designated by. the Bishop himsdlf, it may be presumed that they will be capable men. The principal danger of abuse would come from the Sister herself, were she to call for them needlessly, or at a needlessly inopportune time, or pi~rhaps from an unreasonably long distance. 80 USE OF CONFESSION PRIVILEGES In a large city, the privilege offhd supplementary con-fessors may have much practical value; but in general rfiost Sisters will'find the very wide concession of canon 522 more useful. ¯ Canon 522 allows Sisters to take advantag~ of the opportunity of confessing to any priest approved in the diocese for the confessions of.wgmen. The priest need not have the special approbation necessary for the confessors Of Sisters. The canon does not give permission to leave the house or to set aside the order of the house or the prescrip-tions of rule; but it does allow the Sisters to take advaiatage of any legitimate opportunity of confessing when they are outside the house, as well as to a priest who happens to be visiting the convent, or even of calling a priest to the con.- vent. In all cases, .the confessionmust be made in a place which conforms with the legislat!on of the Church for hearing the confessions of women. One phrase in canon 522 calls for particular attention hi, re. This privilegeis accorded to the Sister for her "peace of conscience." This phrase has b~en discussed and redis-cussed by canonists. Authorities now commonly agree that any confession seriouslymade satisfies this demand, in so far as the law is concerned. But the spirit behind the law must be kept in mind when we ,are considering the prudent use of this pri;cilege. Evidently, in framing this law, the Church did not wish to do away with all the prescriptions and counsels that she had laid down for the proper direction of Sisters. Certainly she ¯ does not wish by this one canon to set aside the maxims of Sound Catholic asceticism; and ~most certainly she does not wish to justify a departure from the more basic and neces-sary principles of moral theology. From both the canonical and ascetical points of view it is a mistake for a Sister'to go to another confessor for advice 81 THE EDITORS or to confess things that riaturally call for advice, if her ordinary confessor would prove equally satisfactory. The difficulty proposed or the matter confessed may be the very thin.g that the ordinary .confessor should know in order to give her progressive and helpful direction. Of course, there are occasions when the ordinary is not available. If, on these occasions, the Sister consults another confessor, she will be acting according to a sound ascetical practice if she refers the matter later to her ordinary confessor. The mistakes made in the use of this privilege can vio-late not merely ascetical principles, but also certain basic principles of m~ral theology. Perhaps We ~an illustrate by an example. Any priest knows that young people who are geowing addicted to certain bad habits are .prone to "shop arounff'maS.-the saying goes--for an "easy" confessor. In doing this they make two serious mistakes. They go from one confessor to another with the result that none of these transitory confessors can give them real help; and, when at last they settle on .the "easy" one, they choose him precisely because he does not have the qualities that a helpful con-fessor should have. Writing in the Comrnentarium Pro Religiosis for June- July, 1926, Father van Acken pointed out that some reli-gious who experience difficulties with regard to ~he ~eligious life in general or in regard to one of the vows in particular, are apt to make this same childish mistake. They need sympathetic direction, it is true, but also expert and firm direction. Because they fear this, they avail themselves of the privilege of canon 522 to "shop around" for a confes~ sot who will ask no questions or make no firm demands of them,. This is the gravest of all the abuses that can result from the imprudent use of the privilege. Needless to say, the Church never intended this favor to be a source of the loss of vocation and even a grave danger to the soul. Reli- 82 'UsE OF CONFESSION PRIVILEGES gious in extreme difficulties of this kind, more than any., others, ne, ed the help of a man who knows the demands of .the religious life. If they cannot get it, then God's grace must be sufficient for them; but if they deliberately avoid it. they expose their souls to extreme peril. Apptication t6 Religious Men Provisions for confessors of religious men follow the same general lines as the legislation for Sisters: In lay insti-tutes of men there must be one ordinary and one e, xtra-ordinary confessor for each housE; and the local Ordinary is to grant a special con.lessor to the individual religious who asks for one. The Code is silent about extraordinary and special confessors for professed members of clerical institutes; but it seems to be the common practice to pro-vide these. All religious men may confess to their priest superiors who have confessional jurisdictioh; and all have the privilege of confessing to any priest having the faculties of the diocese, even though not .specially approved for religious. The prudent, use of these privileges is governed by the same general principles we have explained in treating of the privileges of Sisters. By way of br.ief and practicalsum-mary, we may say that these principles are aptly indicated by two words: competence and consistenc~l. In regard to the principle of competence, religious must bear in mind that the Church, in allowing them to confess to all priests with diocesan faculties, does not thereby approve all these priests for the direction of religious. This applies .not only to diocesan priests but also to members of one's own institute. Some lack the experience, or the right attitude, or some other quality needed for sure guidance in certain delicate problems. To be more concrete in a matter of such great impor-. 83 THE EDITORS tance, let us say quite candidly that there are some prob-lems that a young religious must take particular pains to face and solve honestly. Notable among these may be mentioned a strongly rebellious spirit, a fundamental inability to live and work harmoniously with one's breth-ren, a genuine weakness in regard to temperance or chas-tity. To embrace the religious-statk permanently and above all to go on to ordination in" the face of serious doubts in such matters is wrong. The competent confes-sor knows this and will put the proper alternatives squarely before his penitent. Another confessor might fail to recognize the case as truly serious, or, if he does rec-ognize it, might be too hesitant in asserting the remedy. The grave .results of what is falsely termed "kindness" in this matter are too well known to need comment. As for the principle of consistenqt, we have already ¯ indicated that; even in the ordinary affairs of the spiritual" life, it is unwise to shift confessors or directors needlessly. In serious matters such as those mentioned above, this shifting will amount to gross imprudence, if it means that a religious goes from one confessor to another to the extent that even a competent confessor would not have the opportunity of recognizing a difficulty as habitual. Conclusion ¯ Although some of the statements made in this a'rticle may sound rather severe, yet we did not make them with the intention of minimizing the privileges granted by the Church. Rather, our one desire was to make these privi-leges more useful I~y showing how they fit into the entire scheme of canonical legislation and approved asceticism. 84 Some Notes on the Part:icular l:::xamen Timothy Brosnahan, S.J.~ | N OUR spiritual life two sacraments pla~r a most impor- I kant part: Penance, which cleanses our souls from sin and gives us special graces for self-conquest and the rooting out of irregular affections; and the Holy Eucharist, which unites our cleansed souls to God in charity. Corre-sponding to these two institutions of Christ are two exer-cises of our religious life of the highest importance: exam-ination of conscience and meditation. By the first we are. helped and prepared for the worthy and efficacious recep-tion of the Sacrament of Penance, as well as for reaping the fruits of past confessions; by the second we are disposed and prepared for union with Christ in the reception of the Bles-sed Sacrament. The examination of conscience, therefore, mawr be called our daily Penance; meditation the daily com-plement to our Eucharist, and even our spiritual Eucharist itself when we cannot receive our Lord bodily. This parallelism between the life of the Church and our religious life and this. perfect adaptation of one to the other is worthy of note and is a comfort and an inspiration. these two exercises are performed faithfully, our advance-ment in perfection is assured and our~vocation and salva= tion are secure. On the contrary, the neglect of these exer-cises is the beginningof our loss ot~ earnestness and of the spirit of our vocation, with all the consequences that are entailed and that follow, slowly sometimes, but inevitably. 1Father Brosnahan died many years ago. These notes were culled from one of his conferences sent to us I~y Father Francis P. LeButie, S.J., who styles himself, "Father Tim's literary executor."~ED. ¯ TIMOTHY BROSNAHAN One part of th~ daily examination of conscience adopted and encouraged by most religious founders is the practice of the particular examen. Indeed, fidelity, to its use has become.a distinctive virtue of a fervent religious; neglect of it, or at least of something similar to it, is almost invariably followed by a loss of spiritual progress and is indicative of faltering interest in the affairs of one's soul and ¯ in the spirit of the religious vocation. The particular examen is preeminently a reasonable and businesslike manner of proceeding to uproot faults and to implant virtues. It is, if you wish, a species of spiritual bookkeeping, and as such has sometimes been lightly spoken of. Yet, if the children of this world, who are wise in their generation, keep their books, why should not the children, of light? The businessman who fails to keep his books or fails to balance them at stated intervals is, we are t'old by men conversant with mercantile affairs, a prospec-tive bankrupt. Such a man, if known, would get credit from no bahk. The practice of the particular examen is indicative of a sincere, painstaking, and businesslike desire of increasing in spiritual riches and of removing spiritual waste from our lives. It is a.small thing, yet its practice calls for much vir-tue. Its practice, therefore, even independently of the results it produces, would normally be a sign of virtue, self-control, and will-power. Usually the reason why we fail to.practise it is that we are not quite ready to overdome ourselves. The particular examen deals with one thing at a time, with an individual and distinctive virtue, vice, or fault. The first and main feature of the examen is the choice of this virtue to be'practised or fault or vice to be eradicated. Whether virtue or fault, this subject should be concrete, well-defined, with a real personal meaning in our livds. We 86 THE PARTICULAR EX~MEN have to avoid the vague and generic, the occasional and the abstract. Is it desirable, for instance that we should grow in charity? A little study will tell us whether we should aim at practising it first in words or in our manner; or again, if'in words, whether our efforts must be .general or rather directed towards some in particular with Whom we come into frequent contact, and whose views or manners annoy us. And so of any other virtue, One might as well choose Christian perfection as the subject for his particular examen as,. say, humility. But to choose to exercise definite ~humiliating. acts or to submit to .definite humiliations arising from the'criticism of others or from repioof or correction by superiors, is another and a concrete matter. According to many spiritual masters, there is in the soul of each of us one ',root defect," that hinders perfection and .which, if unchecked, disposesto sin. The fault is not neces-. sarily great in itself; but it can have very serious effects, like the defective cog that makes a machine wobbleand finally break down. ! On the negative side, the principal aim of the particular.examen should be the eradication of this fault. How can we detect a fault of this kind? We may know it from our distractions; for example, what is the usual motif, as musicians .say, of our thoughts when we are wool-gathering?' Or we may know it from our troubles; for example, what kind of discomfort most ~annoys us;. or in what' are we most apt to seek consolation or recreation when distressed or fatigued? Or, strange to say, we may.know this fault if we know our natural virtues. Each person has certain natural, dispositions that ~on-stitute his own personal temperament; Among these traits, of character there is generally a dominant natural virtue that can be perfected by grace and be the foundation of sanctity.-. Thus the saints differ ~¢astly in their charac- TIMOTHY BROSNAHAN teristic virtues because in them grace did not destroy their individuality but perfected it. This distinctive natural virtue, besides being the foun-dation on which one can build his perfection, is also a clue to his faults: and from these faults it must be purified wben it is transformed into perfect virtue~ If we consider the cardinal virtues and the virtues connected with them, we ~shall find that the distinguishing mark of on.e person is natural prudence, of another self-restraint, of another courage, of another justice. But real virtue avoids excess or defect, is balanced and adjusted to other virtues. If a person has only one of these naturally virtuous character-istics, we may rightly say of him, "I fear a man of one v~rtue"; for truly, besides being very often a bore, he is not to be relied on in a situation of any complexity. He will. ride his natural virtue complacently and freely, when it should be bridled by other virtues. For instance, if your special trait of character is pru-dence, there is danger of your over-exercising it about some special need of body or soul and of falling habitually into the vice which is called "prudence of the flesh," which is" in reality distrust .of God's providence over you and a selfish regard for your own temporal well-being. Tl'iere is danger of your becoming unduly solicitous of your health, your reputation, of what you call your rights. There is danger of your becoming timid, overcautious, distrustful, crafty and politic in your dealing with your equals, your superiors, even with God and your own conscience, by habitually using indirect, underhand and. political means of bringing about your own designs. If your special trait of charadter is justice, honesty or fairdealing, as you may call'it, you are likely to confound truthfulness with undue frankness, to assume to yourself the .mission of showing up frauds, whether these be THE I~ARTICUL&R EXAMEN externs or fellow religious. Also, you are likely to act as if ¯ you had a special vocation to g6 about, hunting for an underdog to defend, though as often as not you get the dogs mixed up. You pride yourself on being an honest man; and as a consequence of this you are hard in your "dealings with others and harsh in your judgment of them. Your sense of justice has made you so upright that you dispense with prudence, humility, kindness, even -with justice itself. You are a knight without-fear, perhaps, but not without reproach. If fortitude is your special trait of character, you are apt to be bard to govern, OVer-bearing, self-willed, impa-tient, irascible, rash, and intolerant. In your. own judg-me~ it, of course, you have a "strong charact~)": yet. to others youare simply stubborn, hardheaded, and intract-able. If you are a teacher, your will must be law for your unfortunate pupils; your only idea of remedying their defects is to crush them into subjection or to get them expelled. If you are a prefect of. discipline, your ideal is not a parent dealing with children, but a policeman dealing with law-breakers; and. the young people who are under you are apt to leave the institution with very ugly .memories of it. If your characteristic virtue is temperance, perhaps you hav~ the defects of this virtue. Your self-restraint, gentle-ness, meekness, may degenerate into weaRness or coward-ice; and, rather than run the riskof disturbing the serenity of your temper, you will avoid duties that call for strength of character, or even cooperate with what is .wrong rather than incur,the criticism or displeasure of "others. The foregoing are the defects most likely ~o be associ-ated with imperfect hatural virtues. The elimination of these, defects is a necessary condition for°perfecting the 89 TIMOTHY BROSNAHAN ., virtue; and the particular examination of conscience is an-approved and effective method of elimihating such defects. 1Nlaturally, this mere removal of defects is not the ultimate goal of the examen; it is but a step towards union with and imitation of Christ in the positive practice_ of the supernatural virtues. Books Received (From December 20, 1942, to February 20, 1943) THE AMERICA PRESS. New York. Shinin9 in Darkness. New Edition by Francis. X. Talbot, $,J. $2.00. His Father's Business. By Robert F. Grewen, S.,I. $1.50. We Wish" rb See desus. By Paul L. Blakely, S.,I. $2.00. The Followin9 of Christi Trans-lated by 3osephMalaise, S.3. Purse Edition: New Printing. $1.50. B. HERDER BOOK CO., St. Louis. Chapters'in Religion. By Rev. Carlton A. Prindeville, C.M., S.T.D. $2.00.'~ The Our Father. A Course of Sermons. By Most Rev. Tihamer Toth. $2,75, LOYOLA UNIVERSITY PRESS, Chicago. Moral Guldi~nce. A Textbook in Principles of Conduct for Colleges and Uni-versities. By Edwin F. Healy, S.3., S.T.D. $2.00. Teacher's Manual for Moral Guidance. Free with class-room orders. P. d. KENEDY ¢d SONS, New York. Hope of Life. By Sister Monica, PhlD. $1.35. THE BRUCE PUBLISHING CO., Milwaukee. The Larks of Umbria. By Albert Paul Schimberg. $2.75. For Heaven's Sake. By the Reverend Gerald T. Brennan. $1.75. The Commonwealth of Nations and the Papacy. By Kurt F. Reinhardt, Ph.D. $ .25. SHEED ~ WARD, New York. Mary of the Magniticat. By Elizabeth Hart, M.A. $1.00. FREDERICK PUSTET CO., Inc., New York. Soul Clinic: By Two Sisters of Notre Dame, Cleveland, Ohio, $2.00. Prayin9 with the Poverello. By Sister Mary Aloysi Kiener, S.N~D. $1.50. THE" NEWMAN B~)OK SHOP, Westminster, Md. The Path of Humility. By the author of Spiritual Progress. Reprint. $2.00. THE FIELD AFAR PRESS, New York. Maryknoll Mission Letters. By Maryknoll Missionaries. $ .50. ,JOSEPH F.WAGNER, Inc., New York. The Better Life. By the Reverend Kilian ,J. Hennrich, O.F.M.Cap. $2.50. FROM COMPILER, 431 George Street, Braddock, Pa. " The Epistles and" Gospels. For the Sundays, Holydays, Various Intentions and Speci.al Occasions in the Catholic Church of the Greek Rite. Compiled by the Reverend ,Julius Grigassy, D.D. $1.50. 90 Hidden Saint of Nazareth 'Matthew Germing, S.J. THE p~erogatives of' St. Joseph, spouse of Mary and foster-father of our Lord Jesus Christ, were explained in an article that appeared in an early number of this REVIEw1. The purpose of the present article is to direct attention to certain traits of character in this great saint and to offer a few comments on some Of hi~ virtues. The character of a saint, like that of any other man, has its natural elements that have not a little to do with " his sanctity, often giving it a special form or cast or inten-sity in some specific direction. Holiness, we .know, does not destroy natural gifts. It purifies and elevates them, holds out worthy aims and motives, and directs natural ability into wholesome channels. We know a great deal of. the natural disposition.s of Saints Peter andPaul and John, because thb writers of the. New Testament tell us much of what these saints said and did. They tell Us very little, ~in any direct way, of St. Joseph. St. Matthew (1: 19) mentions that he was "a just man," which is the scriptural way of saying, that he was a virtuous man. The same evangelist indicates in connection with the above statement that he was not a m~in who. acted hastily or on impulse, by saying, "he thought on these things." Joseph therefore deliberated when face to face with importa.nt decisions. In this respect he was unlike the impetuous Peter. From these and a few Other brief expressions foti~d in the Gospel We reasonably infer that St. Joseph was natur-ally a rather quiet, silent, and unobtrusive man. He mo~'es ~t. Joseph°s Title~ to Religiou~ Hoaor by Aloysius C. I~emP~r, S.J., v01. I, i~1~.74-84. ¯ ." 91 MATTHEW GERMING through life unobserved. Not a single word of his is recorded in the Gospel narrative. This is quite remark-able in view of the position he held in the Holy Family. He reflects, he acts, he wonders, at the momentous events that happen in his family and in which he plays an important part, but he is never the spokesman (cf. Matthew 1: 19; 2: 14, 21-23; Luke 2: 33, 48). Indeed, ,Joseph's very silence might be thought-to account for the late growth of devotion to him in the Church. The first two or three centuries after the Apostles tell us nothing of St. ~loseph. His name is not found in the early calendar of the saints. However, this is suffi-ciently accounted foroby the circumstances that in the early centuries of the existence of the Church, only martyrs received public veneration. Some of the Fathers of the Church do indeed speak of him and his prerogatives, but beforeth.e, days of St. Bernard (1091-1153) devotion to St. ~losepb seems to bare been almost entirely of a private " character. A church was ~ledicated to his l'ionor for the first time in the West, in the year- 1129 at Bologna. His feast, though celebrated by local churches in the middle ages, was not placed in the Roman calendar .until the sec-ond half of the fifteenth-century. Thus Gospel-and tra-dit'ion combined to invest the spouse of Maryand devotion tO him with an atmosphere of obscurity and silence that . lasted over a thousand years and is strongly suggestive of the hidden life the great patriarch led while on earth. But the bumble ~loseph was not to remain in obscurity permanently in the life of Christ's Church on earth. God's ways have always been to exalt, in due time, him that humbles himself. For the past five hundred years devo-tion to the foster-father of our Lord has gone on increas-ing by leaps and bounds until today it stands in popu-larity next to that of the Mother of God herself. And, as 92 HIDDEN SAINT OF NAZARETH if the Church wished to make up for the late recognition he received in thedevotional life of the faithful, the. supreme Pontiff Pius IX made him Patron of the Univer-sal Church and accorded him a second feast to do him honor under the new title. There is much in the life and character of St. Joseph that does not lie on ~he surface,- but is discovered by reflec-tion on the scanty items the evangelists have recorded of him. If we take into account these few. items and with them the delicate demands of the position he had to fill in the lives of Jesus and Mary, we shall be convinced, I believe, that St. Joseph must have been a man of sensitive and profound faith and of constant devotion to prayer. Had he not been so, it is"scarcely conceivable that infinite Wisdom would have selected him for the office he held. On reading what is said of Joseph in the Gospel, we cannot fail to see that he was always docile and obedient to legitimate authority, no matter how its commands were made known to him. This obedience had its roots in faith. A deep faith that had developed into an ever-present sense of the fundamental truths of revelation was the dis-tinctive mark of ~11 the patriarchs of old, of Abraham and Isaac and Jacob and the rest. Strong characters these men were, and strong their faith and trust in God. So too was it with St. Joseph, who forms the connecting link betwedn the great saints of the old dispensation and those df the new. There was no weakness in him. Once the. will of God was .clear to him, he never hesitated. We see this illustrated at his very first appearance in the Gbspel nat- ' rative when an angel of the Lord bade him not to fear to take t6 himself Mary his wife. Again, his faith is mani-fest in the trying circumstances under Which .he traveled with.Mary to Bethlehem " in obedience to the decree of a pagan emperor, and in the command he received at night /V~ATT~-IEW GERMING ~to take the Child and his mother and fly into EgypL By faith hd saw God and God's will in the little duties of his life no less than in the important charges entrusted to him. Apart from a few ex, traordinary events, that life of his was, externally, a very ordinary one. His' daily ioutine at Nazareth was much like that of any other 3ew of the poorer class who was head of a small family. It consisted of his daily work as a carpenter, little deal.ings with the townspeople, his converse with 3esus and Mary, probably a little recreation at the end of the day, and the weekly Sabbath-day rest. Common and monotonous it was, one might say. So it would have been, had not the light and strength of faith been its animating principle. Faith in God permeated St. 3oseph's habit of thought, was his support and source of joy: God and His fatherly providence, the angels in their constant errands of mercy and love between heaven and earth, the souls of his saintly ancestors in the other world, the great spiritual truths revealed to the patriarchs and prophets, all these were as real to him as the sky over his head or the material house in which he lived with 3esus and Mary. By faith he knew that Mary was thd chosen spouse of the Holy Ghost, and that the Boy who daily lived in his presence, growing into manhood under his very eyes, ~vas the promised Messias, the very Son of God. ° He had heard-holy Simeon say: "Behold, this child is set. for the fall arid for the resurrection of many in Israel, and for a sign which shall be contradicted" (Luke 2: 34). The words never passed from 3o~eph's memory. He pondered their meaning. He thought of them when he saw the Child at prayer and at play, and later when he 'observed him at work and noted his ~ready and humble obedience, and the wisdom and grate that' became manifest with the passing years. To the purely human eyes of the neighbors, 94 HIDDEN SAINT. (~F NAZ,~RETH and even to "his brethren," Of whom the evangelist was to say later that they "did not believe in him," JeSus was just "the carpenter's son"; Mary, the mother of a some-what unusual young "man, nothing more. But to the supernaturally enlightened mind of St. Joseph, Jesus was the Redeemer of the .world, the long expected of. nations; Mary, the mother of the Son of God. . These were the mysteries in the midst of which JOseph moved and lived at Nazabeth. We have no natural means of ascertaining tee effects on his interior ,,life of this daily and hourly contact Wi~h the supernatural: Only the Holy. Ghost, through the power of His grace coupled with pray- 'erfUl consideration on our part, can reveal them to us. But ¯ we know that Joseph was a thoughtful, man, endowed with a reflective cast of mind. He prayed and meditated. And what is of much greater consequence, his soul,.was enriched with marvelous graces. This means that he had and"che.rished holy thou~16ts and desires, was the daily recipient of lights and inipirations from above, was ever growing and rnatfiring in holiness in the very noonday light of faith. Faith and the spirit of faith, thus highl~r developed in. the soul of the spouse of Mary, found their natural expres-sion in prayer: We said above that he must have been devoted to prayer; he was a man of prayer. In one sense, everyone must be a man of prayer. Prayer is a funda-mental duty of man. The reason is simple. Every intel-ligent being must worship God, that is, acknowledge his dependence on Him as the Creator and Lord of all things, and thi~ is prayer.Everyone must praise God, reverence His Holy Name, and this is prayer. All men must give thanks to God for the gifts and benefits they receive from His hands, must petition Him for help and grace, implore pardon for° their sins and infidelities, all of which is prayer. /V~IATTH EW GERMING :Prayer therefore is a duty incumbent on everyone, and to this extent everyone must be a man of prayer:. But when we say of St. Joseph that he was a man of prayer, we mean much more than that he fulfilled this ,genera[. and fundamental duty. We mean thathe put in ¯ . practice the scriptural exhortation to pray always, to pray without ceasing (Luke 18: I; I Thessalonians 5: 17), and he did so before either our Lord or St. Paul had explic-itly enjoined it. He lived in the spirit ,of prayer. The thoughts and sentiments of his heart were habitually directed to his Father in heaven in a conscious attitude of faith and hope and love, of praise and thanksgiving, of petition and oblation of himself and of all he did. This means muchmore than praying well at stated times of the day. 3oseph did that t6o, as did all God-lea.ring men in Israel. They were bound to do this. But St. Joseph made the whole day a prayer. Whether he was with ,Jesus and Mary in their house at Nazareth, or working at the carpenter's bench, or talking to a neighbor or customer, or trudging along the dusty road'on one of the three annual pilgrimages to the holy city, he bore himself with a composure and recollection that gave evidence of his prayerful soul. One may say, how could it have been ¯ otherwise? Was h~ not blessed with the companionship of Jesus and Mary? Very true. He saw and touched . what the patriarchs and prophets before him had longed to see and had not seen. And yet, he lived by faith and received the reward of faith. With his ,bodily eyes he beheld Jesus, the Son of Mary: by. faith he believed that this same Jesus was the Son of the living God. Certainly, the wondlerful circumstances in which St.~ Joseph lived at Nazareth were most favorable to prayer and piety and to holiness of life in general.Cath-olics in the world of the twentieth century will probably 96 ~' HIDDEN SAINT OF NAZ~.RETH -say the same. thing of the circumstances in which, religious live in their several communities today; and if they do, they are right. A great happiness.and a fertile opportun-ity for sanctification it is to live in a house in which our Lord dwells. But we must remember that while it is a privilege and a grace, it .is also a responsibility. The ques-tion whetherwe are profiting.by this'opportunity as well as 2oseph profited by the blessing that was his while he lived under the same roofas Jesus and Mary is a matter that desdrves our frequent consideration. We can be cer-tain that he availed himself in full measure of the holy example of the Blessed Virgin to bdcome more like to her 'in angelic purity of heart, in modesty of demeanor and, most of all,in ardent love for God and man. He was an apt .subject f0rlearning from the Immaculate Virgin and her divine Son. He was humble, single-minded in out-look, silent and recollected, docile to the inspirations of the Holy Ghost. He was the head of the Holy Family. In legal form and rank, the order of precedence-was Joseph, Mary, Jesus. But in respect to holiness of life, the order was the reverse, thus: Jesus, Mary, Joseph. These three represented the highest summit of holiness ever attained, or possible of attainment on earth~by any-individual or a group of individuals. They may be said to h'ave consti-tuted the first religious community in the Church, St. Jo-seph being the Superior; and they set up a singularly high ideal of perfection for the imitation of all succeeding com-munities. Dail~r prayer is an essential function or practice of every religious community. Among the Jews the recital of set prayers, whether in the family circle or in the syna-gogue, was chiefly the duty of men. Women and children joined in. It may appear astounding, but it is true that we are in possession of a prayer which was said by St. Joseph MATTHEW GERMING twice every day, morning and evening, from the time he was able to read until the day of his death.~ It is an inspired prayer, taken from the' books of Deuteronomy and Num-bers2. and was the first prayer taught to Jewish children. The opening verses read as follows: Hear, 0 Israel, The Lord our God i~ one Lord. Thou shalt love the Lord thy God with thy whole heart, And with thy whole soul, and with thy whole s,trength, And these words which I command thee this day Shall be in thy heart, And thou shalt tell them to thy children, And thou shalt meditate upon them sitting in thy house And walking on thy journey, Sleeping and rising. And thou shalt bind them as a sign on thy band, And they shall bd and shall move between thy . eyes. And thou shalt write"them in the entry " And on the doors of thy house. The recitation of this prayer twice a daymthe entire ;~.~prayer Consists of sixty-one linesmwas obligatory on. all the men in Israel, and it is thought that our Blessed Lord Himself said it regularly. The great commandment of 1ov~ is stated and then.emphasized by an injunction that calls for frequent, if not continual meditation on its con-tents-- the obligation of centering all one's thoughts and desires and love on God our Creator and Lord. No doubt ~-Deuteronomy 6: 4-9;" 11: 13-21; Numbers 15: 37-41. On this whole subject cf. Willam: MarF the Mother of Jesus, translated by Eckhoff. p. 143, ft. 98 HIDDEN SAINT OF NAZARETH there were God-fearing J~ws all over the world who made a serious effort to comply with. this precept.~ This i~ pre-cisely what we have supposed St. Joseph did habitually in the course bf his every-day life. He furnishes religious of every order and congregation a perfect pattern of prayer, and not only of prayer, but of every kind df virtue. We must not fail to take into account the fact that St. Joseph was'a workman. He handled the implements of daily toil, enjoyed little or no leisure, was industrious and contente.d with his occupation. Work is the law of life. It absorbs a. multitude of troubles, mental and physi.- cal. Many people would be more happy if they worked more and talked less, in imitation of our saint. He spent his days in hard work, in poverty, obscurity, and prayer, and in this way fulfilled admirably the duties God had laid upon him. At the present time it is almost taken for granted that great things can be accomplished only by means of wealth and position and influence with the mighty. So it is with the material ~nterprises of this world. But in the realms of the spiritual, .earthly norms are reversed. God often chooses men destitute of the means which, humanly speaking, ma~e for success and through them achieves great spiritual results; "that no flesh should glory in hissight" (1Cor. 1: 28). He did this in the case of St. Joseph, the Cur~ of Ars, Th~r~se of Lisieux. It is true that in many other instances our Lord has deigned to make use of the services of men and women of outstanding natural ability and varied human acquirements for the spread of His kingdom on earth and the glory of Hi~ Holy Name. But in all such cases natural endowments were accompanied by a high degree of the love of God and' of prayer, profound humility and obedience. These are the virtues that make for the success which alone counts in the eyes of God. MATTHEW GERMING In these dreadful times, religious may well turn with increased devotion to the patron of the universal Church and implore his intercession. By fervent prayer to him and by the practice of the lowly virtues of humility, obedience, and poverty that distinguished his career on earth they have it in their power to .do much for the cause of Christ and His Church and for the spiritual and temporal wel-fare of millions of souls. Pamphle÷ Notices The Maryknoll Bookshelf, Maryknoll, New York, publishes four catalogues of mission plays and appropriate musical selections that you might find intere.sting. The catalogues are listed as follows: Book I: Mission Plags for Children (3 cents) ; Book II: Mission Plags for Young People (6 cents) ; Book III: Mission Plags [or Col-lege Groups and Adults (8 cents) ; Book IV: Musical Selections Suit-able for Mission Plag Programs (3 cents). Write to: Marykn011 Bookshelf, Maryknoll, New York. Concerning Mail We are doing our best to get the REVIEW FOR RELIGIOUS to you on time. But postal delays are almo.~t inevitable these dhys, especially in regard to second class mail. We want you to notify us when you do not receive your copy of the REVIEW, but, in view of the transportation difficulties, we ask you to wait a week or two beyond the normal time for receiving your copy of the REVIEW before yoti write to us. 100 Superiors and Manit:estation oJ: Conscience Adam C. Ellis, S.J. FROM early Christian times it was customary .for those who wished to attain to perfection to seek out a ma-ture and experienced guide with whom they could treat of spiritual things and .to whom they revealed the secrets of their souls so that he might give them wise and practical direction. Thus, many hermits in thel deserts of Egypt, upon le.arning of the holiness of St. Anthgny, moved their cells to that part of the desert where he dwelt, in order that they might have the benefit of his spiritual direction. When the first monasteries, or groups of monks living in common, were established, the Father Abbot was also the spiritual guide of his subjects, ,who freely made known to him their anxieties and spiritual problems. Thus, by custom, the practice of manifestation of conscience was introdu&d into the religious life and eventually became a matter of obligation in. many institutes. Meaning of Manifestation To manifest one's conscience means to reveal to another person the inner state of.one's Soul in order to obtain advice and guidance regarding the doubts and difficulties of the spiri.tual life. The phrase, "inner ~tate of one's soul," com- .prises not only one's fault~, bu.t also the various inclinations one experiences towards both good and evil, the trials and temptations one must undergo, the difficulties encountered in the practice of virtue, the inspirations and good desires one has received from God. From this description it will be seen that the purpose of manifestation ofconsdence differs from that of Sacramental Confession. The essential purpose of confession is the for- 101- ADAM C. ELLIS giveness of sins: the principal aim of manifestation is spir-itual direction." In other words, one.gives the director a complete and clear insight into ,his ioul, so that the director may help him to correct his faults, 6vercome his evil ten-dencies, correspond with the inspirations of grace, and prac-tice virtue more effectively. This difference of purpose does not mean, of course, that the account of conscience need be separated from con-fession. It can be made in or out of confession. When made in confession, it becomes a natural supplement to the so-called confession oi~ devotion and supposes a regular con-fessor who also fills the role of spiritual director. Usefulness of Manifestation All spiritual writers admit the beneficial effects of the account of conscience when given freely and sincerely. It has always been ~ecognised as one of the principal means to progress in the spiritual life, no~ only for religious, but for persons living in the world as well. It is the neces.sary pre-lude to enlightened spiritual guidance. In worldly matters it is normally considered a wise thing to consult others. We give our family doctor'a sincere account of our. bodily ailments, as well as of any s.ymptoms which may help him to understand our physical condition better. In every-day business matters we consult our lawyer to be certain, that .our actions do not fall afoul of the law, as well as to pro-tect our rights. How much more eagerly, then, should we seek counsel in the matters of highest importance, those of the soul? Moreover, the most enlightened spiritual director V.dll be very much limited in his direction, unless his con-sultant gives him an intelligent insight into the state of his soul. -But all good things can be abused. And the fact that the practice of manifestation of conscience was made obliga- 102 MANIFESTATION OF ('~ONSCIENCE tory i~y rule in many lay institutes did ,give rise to such abuses, since all the necessary safeguards are not at hand in the ~ase of lay superiors. Pope Leo XIII issued a decree on thissubject on Deeember 17, 1890 (Quemadmodum),in which he ~mentioned three such abuses: lay superiors required,, directly or indirectly, avowals which by their nature belonged to the tribunal of penance; they restricted too much the freedom 0f going to confession; and they reserved to themselves, in the matter of receiving Holy Communion, a direction which belongs for the most part to the confessor. To remedy these abuses, the Pope forbade all lay supe-riors (both Brothers and Sisters) to induce their subjects to give their intimate manifestation of conscience to them. He also ordered deleted from all constitbtions; directories, and custom books of all lay orders and congregations of both sexes every direction pertaining to the intimate manii~esta-tion of heart and consclence to lay superiors. In 1901 this prohibition was extended by the Sacred .Congregation of Bishops and Regulars to masters and mistresses of novices" in lay institutes (Normae, N. 79). Finally, in 1917 the Code of Canon Law extended the prohibition to all reli-gious superiors, even to those who are priests. Does this mean that in modern times, the Church has changed her mind in regard to the value of manifestation of conscience for religious? A careful study of canon 530 will give us the .answer. "All religlous superiors are strictly forbidden to induce their subjects, ih any way whatever, to make a manlfesta÷ion of, conscience to ÷hem {c.anon 530, § I). "Subjects, however; are not forbidden to open their minds freely and spontaneously to their superiors: nay more, it is desirable that they. approach their superiors with filial confidence, and, i.f the sup6rlors be priests, expose to them their doubts and troubles of conscience also (canon 530, § 2)." 103 ADAM C. ELLIS Explahation of the Law All reli~Tious super.lots are forbidden: The term supe-riors must be understood here to include those to whom, the Code gives that title, that is to say, those who govern, the institute, its provinces, and its individual houses, as well as those who take their places, s6ch as visitors, vice-provincials, vice-rectors, and the priors of abbeys. To induce their subjects in ang manner'whatsoever: The term subjects includes not only the professed reli-gious, but novices and postulants as well, since they are subject to the domestic power of the superior, oT6 induce in.ang wag whatever, is a summary statement of what the decree of Leo XIII (Quemadmodum, n. 2) gave in detail: "His Holiness formally forbids superiors, both men and women, of whatever rank or preeminence, to seek, directly or indirectly, by precept, counsel, intimidation, threats, or flattery to induce their subjects to make the said manifes-tation of conscience to them." Superiors may not, there-fore, show a marked preference for those of their subjects who do freely and spontaneously give them an account of their conscience, nor may they treat with ic01dness those subjects who refrain from giving such an account. The law does not forbid superiors to inquire delicately concerning the reasons for the sadness or trouble that they see afflicting their subjects. To make such inquiries may at times be an obligation of charity; b.ut the superior must be careful not to insist if he sees that the subject prefers not to explain the source of his condition. To matte a manifestation of conscience to them: We have already explain.ed that manifestation of conscience means the revelation of the inner state of one's soul. It does no~ include the chapter of faults, customary in many insti-tutes, because this is limited to external faults and to vio-lations of the constitutions that can be noticed by others. 104 ~NIFESTATION OF CONSCIENCE N~r does it include the canonical visitation of religious made by their own °religious superiors, as prescribed by canon 51 l, because the object of the visitation is external government (cf. canons 513 ands618, § 2, 2°). ' , Subjects, however, are not forbidden to open their minds freely and spontaneously to their superiors: What ~s forbidden by the law is all force or inducement on the-part of the superior, not the free and spontaneous manifes-tation made by the shbject. Nay more, it is desirable that they approach their supe-riors with filial confidence: Hence it is not only.licit for a religious to make a manifestation of conscience to-his superior, provided he does so freely and spontaneously, but it is recommended as ~sometbing desirable. There should exist between superior and subject that fine rela-tionship which exists in the model family between parent and child. What is more natural than that a son or daughter go to father or mother for advice in time of.doubt or trial? Similarly a religious will usually find a sympa-thetic counselor and a prudent guide in the person of his superior, especially in regard to the spirit of his institute and the proper understanding of the rules and constitutions. The superior has the added advantage of knowing his sub-ject, at least from his external conduct, a point of view which the confessor often lacks. This filial confidence in superiors is necessary and help-ful ~n other matters as well: Superiors are human beings; they can and do make mistakes occasionally. Misunder.- standings may arise, which can be cleared up easily if a religious has the good sense to go to his superior 'and talk matters over with him. On his part a religious may fail by avoiding his superior. If this be the case, it is difficult to see how mutual confidence ca~i exist. The probabilities are that the superior will not know his subject, while the 105 ADAM C, ELLIS latter will be inclined to criticise his superior, or at least grumble because he is misunderstood. The only remedy for such a situation lies in a frank unburdening of his mind to the superior. He will find that the superior will be relieved to find outthe true state of things; and superior and subject will become better acquainted with each other for their mutual benefit. It is desirable that, if the superiors be priests, the!t expose to them their doubts and troubles of conscience also. We have just seen that, in a general way, the Church recommends the voluntary manifestation of one's con-science to the superior. However, in regard to "doubts and troubles of conscience," the Code makes an important qualification~ It positively encou.rages religious to mani-fest even these to priest superiors; regarding lay superiors, it does not positively .recommend such intimate manifes-tation, though it does not forbid it. What is meant by "doubts and troubles of con-science"? The expression certainly includes all doubts hnd anxieties concerning sins. It seems also to include other questions of c~nscience which, because of their diffi-culty, importance, or .uncertainty, require the help of one who is well-versed in moral and ascetical theology--a quality that may be lacking even in very holy lay supe~ ¯ riots. If their superiors are priests, religious are recom-mended by the Churchoto give them their fullest.confidence in all matters pertaining to their spiritual life. Every-thing else being equal, they will find no more sympa-thetic friend and prudent counselor than him who has only the best interests of each individual member of his community at heart and who, as a priest, is the repre-sentative of the Master of the Spiritual Life, Who came that men may bare life, and havre it more abundantly. 106 If the superior is not a. priest, he should remember that the Church does not encourage subjects to give an account of their doubts and troubles of conscience to him. Hence, ordinarily he will advise the subject who wishes to do so to consult his confessor or .spiritual director in these particu-lar matters. On the other hand, he should gladly receive the spontaneous manifestations made by a subject regard-ing other matters of the interior life. This is quite in accord with the mind of the Church, provided always that the subject does so voluntarily, without any urging or coercion on the part of the superior.~ When subjects come freely and spontaneously to the superior to give him an account of conscience, he should receive them with fatherly kindness, listen patiently and at length, and question them Prudently in order to obtain all the information necessary to give them wise .counsel: and direction. Both superiors anal subjects should remem-ber that all matters talked of in manifestation of con-science are safeguarded by the highest kind of professional secrecy, though not by the sacramental seal, unless it hap-pens that the superior is a priest, and the subject mani-fests his conscience to him by actually confessing to him. Novice-Master and Manifestation The.mas~er (mistress) of novices is not a superior in the canonical sense. For this reason, commentators on canon 530 are not agreed that the prohibition of this canon applies to him., Despite this controversy, it is certain that' he cannot demand of his novices a manifestation of such things as normally pertain to the Sacrament of Penance. In the case of a lay master of novices, the decree Quemad-modum denounced this as a grave abuse and the Normae, N. 79, explicitly forbade it.As for priests, the Code even forbids them to hear .the confessions of their novices 107 ADAM C. ELLI, S except in certain special cases (c.891); it is evident, there-fore, that they may not demand such intimate revelations outside of confession. Nevertheless, the ,master of novices must ha~e some rights of inquiry. He alone has the right and obligation of providing for the formation of the novices; he alone is charged w.ith the direction of the novitiate(c. 561). Under t~is personal guidance, the canonical year of novi-tiate has for its object the forming of the mind of the nov-ice by means of the study of the rule and constitutions, by pious meditations and assiduous prayer, by instruction on those matters, which pertain to the vows ~ind the virtues, by suitable exercises in r.ooting out the germs of vi,.ce, in regulating the motions of the soul, in acquiring v,rtues (c. To attain these objects of the novitiate, there must be mutual confidence between master and novice;' and the novice master must be free to inquire about things which pertain to his office and do not border on confessional mat-ter. Such objects of licit inquiry would be: one's reactions to. his brethren and common life; his progress in prayer; attraction to certain kinds of spirituality; qualifications for certain offices; difficulties with the rule, and so forth. The novice, on his part, will best prepare himself to become a fervent religious by being frank and open with the master, whose only task is to train him in the way of the religious life as outlined in the rules and constitutions of the institute. 108 The Divine Prie t:ly Vocation James T. Meehan, S.J. WHAT is a vocation to the priesthood? The frequent repetition of this question, together with questions about the r.eligious life,, is the natural accompani-ment and aftermath of vocation week. In REVIEW FOR RELIGIOUS for January (II, p. 25), Father Risk indicated clearly the essentials of a vocation to the.religious life. The present article is concerned with outlining the approved Catholic notion of a vocation to the priesthood. Different Theories From the seventeenth century to our own the general idea was that vocation exclusively concerned God and the individual soul of a candidate. Others must leave every-thing to the inspirations of the Holy Spirit. If God wanted a boy for the priesthood, God would call him in a secret but unmistakably plain manner. No one should interfere in the process. No one should presume to direct a young man into the priesthood for fear of intruding some-one who did not have a divine call. Early in the twentieth century occurred a change in vocation thought. Vocation, according to the new opinion, is not a secret process in its entirety. In fact, the principal element is not the least bit secret. The principal element in vocation:is the public, official, canonical invitation issued by ecclesiastical authority. This public call, together with the actual rite of ordination, constitutes one as called by God, "as Aaron was," with a divine vocation. Advocates of this idea found support in the important Roman decision1 of June 20, 1912, which states: "1) No .!Acta Apostolicae Sedis, IV, p. 485. Kempf's translation of ~'ermeersch: Religious and Ecclesiastical Vocation, Herder, 1925, p. 26. " 109 JAMES T. MEEHAN one ever has any right t0.ordination antecedently to the free. choice of the bishop. °2)The requisite on the part of the one to l~e ordained, which requisite is called sacerdotal voca-tion, does not consist, at least necessarily and ordinarily, in a certain inclination of the subject or-in inducements of the Holy Spirit to enter the priesthood. 3) On the contrary, in order that one may be rightly called by the bishop, nothing further is necessary than the right intention together with fitness (based on the .gifts of natureand of grace and sufficiently confirmed by a good life and the required learning), which give well-founded hope that he will be able to fulfill the duties of the sacerdotal state properly and observe the obligations of that state holily." One would think that this decree should settle the question. Yet the older notion of inner attraction would not easily down. Some authors tried to reconcile the two theories by saying that the call of the bishop referred to external ritualism but that the inner call was presupposed. Others held that the call of the bishop concerned the external.government of the Church, while the interior call belonged to the sphere of conscience. Today, of course, all writers'are agrded in accepting 1) suitability, 2) right intention an~l 3) canonical call as the dements of a divine priestly vocation. But there remain a gre.at number of excellent priests and religious who still-hesitate about sug- ~gesting the priesthood to likely boys. Reflection on the origin and growth of their own vocations complicates the matter. Perhaps not a few such priests and religious are convinced--and rightly so--that they followed the higher call under the inspiration of a special favor from God. It seems almost that God had drawn them forcibly and irresistibly to this life work by a spe.cial attraction, an infier divine.call, which they dared not resist. In order to clear away obscurities and relieve the hesitancy of such" 110 DIVINE PRIESTLY VOCATION .per.sons a. brief historical treatment is in order. Before the seventeenth century no mention is made of the priestly vocation in the sense of an interior call. The priesthood was a public office. Its members were recruited according to need by the ruling bishops. Young men of sufficient knowledge and piety were trained, somewhat after the manner of apprentices, in the cathedral rectories. In due time they advanced to the priesthood through the several stages of minor and.major orders. The notion of a neces-sary interior call would have struck those ages as a novelty. The Council ot: T~ent Theoretically, certain qualifications of learning and virtue were always demanded; yet, long before the Coun-cil of Trent, grave abuses in this matter had crept into the Church. Especially grave was the selling of the priest-hood, abbacies .and prelacies, or the granting of such dig-nities as court fa-Cors. Trent ifisisted on the personal quali-fications of candidates. We find these qualifications suc-cinctly expressed in the Catechism of the Council of Trent, written at the express command of Pope Paul V. Here we read: "The burden of this great office should not be rashly imposed on anyone, but is to be conferred on those only who by their holiness of life, their knowledge, faith and prudence, are able to bear it.''2 So far, so good! Yet, fitness and interior dispositions, which all consider as necessary prerequisites of a vocation, gradually gave way to an interior divine call of a special sort as the essential criterion of vocation. Why was this special interior call demanded? For answer we turn to the condition of the Church in seventeenth-century France, cradle of the new theory. The reform decrees of Trent were welcomed in 1573 2Translation by MeHugh and Callan,p. 318, Wagner, New York, 1923. 111 JAMF~ T. MEEH~N by the Assembly of French Clergy,, who petitioned the king for the erection of seminaries in accord with the intentions of the Council. 'However, France was being torn apart by the bloody Huguenot wars. The Church was ba.dly dis-organize. d and demoralized. Twenty-eight episcopal sees had no.bishops. In 1595 matters were even worse. After "r~conciling Henry ~IV with Rome, the Papal Legate Wrote that only forty-three out of one hundred and forty dioceses had .bishops. And of that paltry number few were intelli-gent. They were lax in the conferring of Orders. ¯ Hence many priests were ill-prepared, too young, ignorant, or ordained without proper canonical titles. Seminaries su¢h as we have today were simply non-existent. Saint Vincent de Paul suggested the first remedy for this deplorable condition, namely, eight-clair retreats later extended to three months---consisting of an hour's lecture in the morning on the principal points of theology and a similar evening lecture on prayer, virtues, and qualities of the priest. Small, informal discussions throughout the day supplemented the lectures. Priests in charge of these so-called retreats were anxious that only fit subjects be pro-moted 'to Orders. Yet how" eliminate the unfit? To solve this knot.ty problem, vocation was gradually given a new meaning. No longer did it mean the active call of a bishop but the passive reception of a special inner experience in the soul of a candidate. In due course this experience was labeled as "divine vocation by attraction," and still later it. became the focus of the attraction theory of vocation. Unless the candidate experienced such an attraction and proved ~t tothe satisfaction of the seminary,he should not be ordained. Here we have an ingenious device to weed out unworthy candidates. With it bishops could gracef~ully dismiss such persons, even despite the insistence of rich and powerful ]~enefactors. 112 DIVINE PRIESTLY VOCATION The "'Attraction" Tbeorg Now for one word' of caution before explaining the attraction theory. Note that attraction can be taken to mean: 1) the definite, continuous inclination, let us say, to become a priest; 2) the phenomenon of a more or less mystical experience of God palpably, as it were, drawing the soul to a higher life. Certainly attraction in the first sense Often plays quite a pa.rt in one's choice of vocation. Talents, education, family background, reading, personal observation, or even some chance conversation may arouse such an attraction for any life work. Provided one's qualifications are such as give prudent hopes of success in a w6rk, the attraction towards that work is a good sign that one will do well in it. So much for attraction in the ordinary sense. But what about its function in the attrac-tion theory of vocation? For a priestly vocation, proponents of the attraction theory demanded the extraordinary. Since this is a pecu-liarly divine work, one must take special care to investigate the divine decrees. He must be assured of his election to the work by more than human prudence. He must have a peculiarly divine sign that. he is called. One must be attracted by a special inclination, a special invitation of the Holy Ghost. Authors speak of this special attraction in various ways. They call it a sweet impulse of grace, an interior sentiment, an inward, deep, lasting, constant, strong, abiding force. M. Olier called it a "movement of God who carries the whole soul and inclines it to this divine profession, not by sentiment, nor different starts and jumps, but by His dominion descending to the roots of the soul in stable and unchanging consistency.''8. This is a cardinal point in the theory: divine vocation was dis- -tinct from the qualifications of suita, bility and right inten- 8Quoted by Lahitton, in La Vocation Sacerdotale, Paris, 1914, p. 6. 113 JAMES T. MEEHAN tion. It came prior to the~bishop's call in the name of God. It was. required in addition to what the Church " demands for valid and licit ordination. Seminary direc-tors had to investigate this "vocation" and make sure of its authenticity. The True Catholic Notion Against this theory of "inner" .vocation stands the Roman Decision of 1912,. quoted towards the beginning of this article. In the same~year an Italian Catechism of Pope Pius X stated that."nobody can enter orders of his own will but he ought to be called by God by means of his own bishop, that is, he ought to have a vocation with the virtues and aptitudes required for the sacred ministry." Inthis catechism vocation is equated with call by the bishop, after the bishop has become, convinced of the vir-tue and aptitudes of the candidate. Pope Pius XI in 1935 ¯ issued his glorious e.ncyclical on the Catl4olic Pri.esthood. Thereifi we read that "a true priestly vocation.is not established so much by some inner feeling or devout attrac-tion, which may sometimes be absent or hardly percep-tible; but rather by a right intention in the aspirant, together with a combination of physical, intellectual and moral qualities which make him fitted for such a state of life. He must look to the priesthood solely from the noble motive of consecrating himself to the service of God and the salvation of souls; he must likewise have, or at least strive to acquire,, solid piety; perfect purity of life and sufficient knowledge, as We have explained . Thus he shows that he ,is called by God to the priestly state." .To sum up, we may say that there are three approved ways of considering or speaking of vocation to the priest-hood. The vocation may be: 1) Germinal; or 2) Inte-rior: or 3) Canonical. 114 DIVINE PRIESTLY VOCATION 1) Germinal vocatio~ is mentioned in canon 1353. ¯ 'Here we read that "priests, especially pastors, must make special efforts to preserve boys who show signs of an ecclesiastical vocation from the contagions of the world, to form them in piety, to initiate them in the study of let-ters, and to foster in them the germof a divine vocation." FatherVermeersch tells us that this germof vocation means the dispositions, inclinations, and actions which give pru-dent hope that the boy is or Will become suitable and.that he is not altogether opposed to the idea of the priesthood, It is evident that parents, teachers, confessorsand others would do a glorious work for the Church by awakening ambitions to the priesthood in such boys. 2) Interior vocation goes a step beyond the germinal stage. It consist~ essentially in this, that a young man is able and willing to assume the office of the. priesthood if the Church will accept him. Evidently the grace of God is present; but it need not .manifest itself in any extra-ordinary way. In practice, there is sufficient sign of a real interior vocation in the following case. The time comes when a youth must make up his own mind about his work in life. He needs information about the requirements and opportunities~ of. several occupa-tions. He must consider them in the light of his owri tal-ents and .inclinations. He must-weigh befoie God the pros and cons of entering upon a definite life-work. If he is wise, be will seek advice that is sympathetic and expert. Above all, if he is thinking seriously of the priesthood, he may need the guidance of a regular confessor for several months in order to gain some assurance that h~ can qu'alify for Holy.Orders. If, after prudently ~onsidering his case, the confes~o/judges the penitent is suitable, then the lat-ter may make up .his own mind and calmly apply for admission to a seminary. If he measures up to entrance 115 JAMES T. MEEHAN standards and is received, his very admission to the semi-nary gives him a relative and provisional certainty of ¯ vocation. If he makes the.seminary course creditably and continues in his conviction that he is fitted for the work, he may make his final decision to become a priest. One who acts in this way knows as surely as he can know any-thing of the future that God is giving and Wiil continue give him all the graces necessary for the .worthy reception ,of this great Sacrament. 3) Canonical:vocation is the external call to the priest-hood which comes towards the end of long preparation. During the years.of training .the candidatehas developed in virtue as w~ll as learning. He has fulfilled all the. require.ments of Church legislation to the satisfaction 6f seminary directors. He has given proofs of his suitability for the great privilege and work of the priesthood. Then only does he receive his divine priestly vocation, which is initiated by an official notification that he is to be ordained, and which is completed by the actual co.nferring of the ¯ Sacrament through the hands of the ordaining prelate. Vocation Booklet Father Thomas Bowdern of the Creighton University, is a worried desu(t! He wrote a thesis on vocations and published his main conclusions in a little booklet entitled Ji Study of Vocations. We recommended the booklet in the, November, 1942, number of the REVIEW. Many of our readers wrote to Father Bowdern for copies. He mailed the copies; but one package was returned to him. The label was missing; hence, he does not know whom he has involuntarily defrauded. Hence the -.worry;. If you wrote for booklets and didn't get them, please notify Father Bow-dern. Incidentally, we may add that.Father Bowdern still has a limited supply of the booklets. Price: 10 cents a copy. Address: Rev. Thomas S. Bowdern, S.ff., The Creight~n University, Omaha, Nebraska. 116 THE following booklist, together with the list previously pfib-fished (Cf. Vol. I, p. 105) presents a fair cross-section of the best sl~iritual writers and their works in the English language. Almost every spiritual topic is represented. No doubt, there are some omissions and there will not be full agreement on certain particular selections. However, it is hoped the lists, as they stand, will be of some assistance in building up the spirituaFlibrary. A word about the Scriptures. The Bible is, in a way, the spir-itual book par excellence, which every religious should know .thor~ oughly, especially the New Testament. To this end a good com-mentary is invaluable--such as the Scripture Manuals of Madame Cecilia, the commentary of Fathers Callan and McHugh, or the one recently published under the auspices of the Confraternity of Chris-tian Doctrine to accompany the revised edition of the New Testa-ment. The Old Testament will lose some of its formidableness if it is approached through selections such as are found in Mothe~ Mary Eaton's "The Bible Beautiful or ArChbishop Goodier's The Bible for Every Day. I prefer, howevdr, in my lists, to. classify the Bible as primarily a meditation book, or rather, as the meditation book, to which the religious should return again and again for the light and encouragement needed to carry out his sublime destiny. --- AUGUSTINE KLAAS, S.J. ANONYMOUS The Secrets of the Religious Life, edited by the Rev. Oliver Dolphin. (A sparkling gem of wisdom three hundred ¯ years old.) ARNOUDT, P. J., S.J, (1865) The lmitbtion of the Sacred Heart of desus. (Written in the manner of Thomas ~ Kempis) ATHANASIUS, SAINT (3 7 3) St. Anthony the Hermit, translated by J. B. McLaughl.in. (The life and spiritual message of the patriarch of all religious. ) 117 RECOMMENDED SPIRITUAL BOOKS BAINVEL, JEAN V., S.J. (1937) The Devotion to the Sacred Heart. (The most complete sys-tematic treatise on the subject.) BEAUDENOM, L. (1916) The Path of Humility. Spiritual Progress. 2 vols. ., These excellent books are published anonymously in English. The latter work treats of the progressive use of Confession and Spiritual Direction. *-BENSON, MSGR. ROBERT HUGH (1914) The Friendship of Chribt. Christ in His Church. Paradoxes of Catholicism. BUCKLER, HENRY REGINALD, O.P. Spiritual Perfection through Charity. Spiritual Instruction on Religious Life. Spiritual Considerations. Spiritual Retreat. All are s61id and substantial. CAUSSADE, JEAN PIERRE DE, S.J. (1751 ) Self-abandonment to Divine Providence. Spiritual Letters. , Corn:oft in Ordeals. Ordeals of Souls. Progress in Prayer. The Workings of the Divine Will. The classic writer on abandonment to the will of God. OHAUSZ, OTTO, S:,J. (1939) The Priest and Saint Paul. Light and Shadow in Religious ~'fe. CONSIDINE, DANIEL, S.J. (1923) The Virtues of the Di'vine Child. Con~dence in God. Delight in the Lord. Words o:. Encouragement. EATON, ROBERT, OR. The Sanctuary of Strength. The Ministry of Reconciliation. In Newness ofLife. Divine Refreshme~. The Sword of the Spirit. " The Man of Sorrows. The Garden of God. The Forty Days - " EHL, ANTON The Spiritual Direction of Sisters, translated b)r Felix M. Kitsch, O.F.M.CAP. (A valuable book for superiors.) 118 RECOMMENDED SPIRITUAL BOOKS ELLARD, GERALD, S.d. Christian Life and Worship. (A fine sketch of the liturgical backgrounds bf spirituality.) EYMARD, BLESSED PETER JULIAN (1868) The Divine Eucharist. 4 vols. (A Eucharistic saint writes on his favorite topic.) FENNELLY, BERNARD, C.S.SP. Follow Me. (A comprehensive study of the religious vows from, the canonical and spirit.ual viewpoints.) FILLION, LOUIS C., S.S. (1927) The Life of Christ. 3 vols. (Critical, scholarly, and very read-able. ) FROGET, BARTHELEMY, O.P. Thd Indwelling of the Holy Spirit in the Souls of the Just. (A classic treatise on the supernatural psychology of the soul. Bede 3arrett, O.P., has summarized and adapted it in his "Abiding Presence_ of the Holy Ghost.") GERTRUDE, SAINT (1302 ?) The Exercises of St. Gertrude. Love of the Sacred Heart. The True Prayers of St. Gertrude and St. Mechtilde. GIRARDEY, FERREOL, C.SS.R. (1930) Conference Matter for Religious. 2 vols. (This compilation contains a mine of material for the supe'rior's periodic instructions.) GIRAUD, S.M., M.S. (1885) ~ The Spirit of Sacrifice, edited by Herbert Thurston, S.J. GROU, JEAN NICHOLAS, S.J. (1803) How to Prag. Manual for Interior Souls. The Interior of desus and Mary. 2 vols. The Characteristics of True Devotion. Meditations on the Love of God. Self-Consecration. The School of desus Christ. Spiritual Maxims. HILL, OWEN, S.J. (1930) Cbarit~l and Our Three Vows. 119 RECOMMENDED SPIRITUAL BOOKS JAEGHE'R, PAUL DE, S.J. One wi?h Jesus. The Virtub of Trust. An Anthologg Of Mgst'icism. JARRETT, BEDE, O.P. (1934) The Religious Life. (An attractive brief history of the develop-ment of religious life.) KEMPF, JOSEPH G. New Things and Old. (A psychological treatment of some important aspects Of the religious life.) LAI, GAETANO CARDINAL DE (1928) The Pas'sion of Our Lord. The Real Presence of Jesus Christ in the Eucharist. LEHEN, E. DE, S.J. (1867) The Wag .of Interior Peace. (For the scrupulous.) LEHODEY, ABBOT VITAL, O.C.R. " The Wags of Mental Prager. (One of the °best treatises on the subject.). Hol~t Abandonment. LEPICIER, ALEXIS HENRY CARDINAL (1936). Our Father. Jesus Christ the King of Our Hearts. The Mgsterg of Love. The Eucharistic Priest. The Fairest Flower of Paradise. Behold Thg Mother. Go to Joseph. LESSlUS, VENERABLE LEONARD, S.J. Virtues Awakened. .: Names of God. (This work will help one's knowledge of God.) MASSON,YVES E., O.P. The Christian Life and the Spiritual Life. ascetical theology.) MASTER OF NOVICES The Presence of God. Novices of Our Lord. Both are popular books in novitiates. MCELHONE, JAMES F., C.S.C. Particular Examen. (1623) immensely to deepen (An introducti6n to 1'20 RECOMMENDED SPIRITUAL BOOKS MCNABB, VINCENT, O.P. The Science of Prayer. The Craft of Prayer. The Craft o'f Suffering. Mary of Nazareth. MAUMIGNY, RENE DE, S.J. (1918) The Practice of Mental Prayer. helpful treatise.) MERCIER, D. CARDINAL (1926) Retreat to Priests. God's Way of Mercy. God's Good Cheer. The Life of Our Lord. MEYER, RUDOLPH J., S.J. (1912) The Science of the Saints. 2 vols. 2 VOLS. MIRIAM TERESA, SISTER, SISTERS OF CHARITY Greater Perfection. (A very lucid and (1927) SCHWERTNER, THOMAS M,, O,P, The Rosary. 1933) 121 SCHRYVERS, ,JOSEPH, C.SS.R. The Gift o/: Oneseff. Our Divine Friend. PARSCH, DOM PIUS, O.S.B The Liturgy Of the Mass. Guhte to the Liturgical Year. The Divine O~ice: How to Say It Devoutly and with Pleasure. Commentary on the Little O[[ice B.V.M. These bo6ks are both scholarly and devotional. PETER OF ALCANTARA,, SAINT (1562) Treatise on Prayer and Meditation. ROCHE, ALOYSIUS The Light of the Anxious Heart. Splendour of the Saints. Bedside Book of Saints. The Things that Matter. Fear and Religion. ° ROUVIER, FREDERICK, S.J. (1925) The Conquest of Heaven. (An important little treatise on per-fect charity and perfect contrition.) SCHARSCH, PHILIP, O.M.I. Confession as a Means to Spiritual Progress. SCHEEBEN, JOSEPH M. (1888) The Glories of Divine Grace. RECOMMENDED SPIRITUAL BOOKS SCUPOLI, LORENZO, THEATINE ( 1 610) The Spiritua( Combat: (An oldfavorite.) SHEEN, MSGR. FULTON J. The Mystic'al Body of Chri'st. The Eternal Galilean. SKELLY, A. M., O.P. (1938) Conferences on the Interior Life. 4 vols. Retreat Conferences for Religious Sisterhoods. Conferences on the Religious Life. STEUART, R., S.J. The Inward Vision The World Intangible. Temples of Et, ernitg. STOCKUMS, BISHOP WILHELM The Priesthood. Diversity of Holiness: In Dive'rs Manners. " The Four First Things. Spirituality of the Priesthood. Vocation to the Priesthood. STUART, MOTHER JANET ERSKINE, R.S.C.J. (1914) Highways and By-ways in the Spiritual Life. Prayer in Faith: Thoughts for Liturgical Seasons and Feasts. 2 vols. Two SISTERS OF NOTRE DAME Soul Clinic: An Examination of Conscience /:or Religious Teachers. (A practi_~al .study of the p~ychological. approach to the spiritual problems of religious.) VERNET; FELIX . Mediaeval Spirituality. (Covers the important spiritual writers of the mediaeval Church and giyes a clear outline of ti~ir teaching.) VINCENT DE PAUL, SAINT (1660) Conferences to the Sisters of Charity. 4 vols. Letters, edited by Joseph Leonard, C.M. St. Vincent de Paul and Mental Prayer, by 39seph Leonard, C.M. WADDELL, HELEN The Desert Fathers, edited in the Catholic Masterpiece Tutorial Series. (From the Vitae Patrum, agreat work of mediaeval piety, are translated choice selections revealing the deeds and maxims of the early desert religious.) 122 ommunicaiJons [EDITORS' NOTE: Limited space forced us to omit some points from letters pub-lished in this issue. Most Of these omitted points were repetitions: the other, com-ments will be referred to in our concluding editorial. With the present number, we conclude the communications .on the subject of spiritual direction. If possible, the editorial, summing up the discussion, will be pu~blished in the May number, o We are grateful to our readers for their ¢oopdration in this matter; and we hope that some good will come from it.] '., From Priests Reverend Fathers: My experience of some twenty-five or more years df spiritual direction of nuns and as a retreatmaster has taught me among a good many other points, the following concerning special direction: 1) The initiative should be taken by the penitent or "~piritual . cfiild," not by the confessor or diiector. I have never forgotten the. principle that our Master of Novices gave us with particular reference to Sisters: "Let them find you; don.'t you go looking for them." 2) It seems to me that everyone needs some special spiritual direc-tion during a certain life period--usually a critical life period, when-ever that may be. It is different with every individual. Also, such critical periods, presenting serious problems, may recur: and each time some special direction may be necessary or advisable. But I believe that the director fosters "spiritual babyhood" if he fails to train his charges to stand on their own feet and solve recurring problems (most of which will be along the same lines) with the help of the solutions and counsels received in the past, and tb apply the same old principles to the solution of such new difficulties as may arise. 3) It is my experience that many Sisters want to consult a "special confessor" concerning problems that they could easily" settle either by themselves, with the aid of principles known to them, or by a talk wlth the superior or with another Sister. These are too ready to find the ordinary confessor "ufisatisfactory." 4) As I said, I think it likely to happen to any individual tha~ on occasion he will need special help. And in this regard I should ' like to say that I have found it hard to understand how so many superiors readily avail themselves of this opportunity, yet make it very' difficult for their subjects to have the advantage of ~he same privilege. I consider this ~iltogether uncharitable, to say the least, if not unfair and unjust.~ Signed, etc. . . 123 COMMI.~NICATIONS Reverend Fathers: The confessor oi rel.igious should have a definite plan for the execution of.his task. His program must have but one objective: the increase in his penitents of an intimate union with God. Since this union is achieved principally through the exercise of the supernatural virtues, it seems that goodspiritual direction should partake of an intim, ate and personal acquaintance with the content of Ascetical and Mystical Theology. ~Many .religious, it is true, know these things theo/eticaily; it is the confessor's business to help. them to repeat tl~em systematically and l~racticall~/. I suggest the following method. If the penitent presents some special probl~m, then let the confessor deal with it in a specialized a~id personal way. If there are no special p~roblems, then the con-fessor should tie. prepared to give a two-minute talk on some topic of Ascetical Theology: These talks must be planned and given sys-tematically. In a few words the donfessor should present to each penitent a succinct notion of his subject. He should make it practical and especially directed to stir the soul to ~ction in a given avenue, or at least to inspire the penitent with greater love and generosity in the service of the Master. He .would thus teach a certain part of Asceti-cal Theology and at the same time .help the penitent to conceive a greater and truer sorrow for sin. As a supplementary measuie, the confessor might see that the community has a solid ascetical manual, and suggest the reading of the pertinent pages of the manual for thgt particular week. Also, he might !uggest the subject spoken of as the subject for the particular examen or for some practice of mortification to be chosen by the peni-tent. The following of such a manual ~rould furnish material for at least three .years' direction; and if. the religious penitent "did not ~receive such systematic direction, why. could he not supply it for him~ self? On the occasion of confession, each penitent could study the manual and apply it in the above-mentioned fashion. To give but one illustration. The first step in the spiritual life is the purification of the soul. This is "accomplished by. a positive means, prayer. There is vocal prayer, as well as mental prayer. To do either well, one is in need of a method: The soul is also purified by a struggle against all sin by patient and constant mortification of the passions. There is enough matter in this paragraph for spiritual direction for an entire year. Two months or more could be spent 124 COMMUNICATIONS on the topic of meditation. It is a question of treating a very small portion of each topic at every confession. If one would wish greater clarification, we could offer the following .example:" prayer--con-sider the notion of prayer: its necessity; Christ's example of prayer: the fruits of prayer: the ideal prayer, etc. Signed, etc . . Reverend Fathers: I should like to make these few observations that longexperi-ence has taught me to be practical in regard.to the direction of reli-gious in their weekly confessions. 1. The ordinary confessor is supposed to be a director, but this does not mean that he is expected to give diiection every week. Nor does it mean that whenever he gives some admonition it must have a distinctively personal application--though this latter is desirable. 2. The initiative for spec!al personal direction should usually come from the penitent: but the confessor may be expected to mani.- fest in a reserved, dil~lomatic way .that he is willing eventually to undertake such direction. For a newly-appointed ordinary confes-sor to.tell his penitents bluntly that h'e is eager to do this would be imprudent, also embarrassing for many, e.g. for those who, for one reason or another, do not care to have any personal guidance. "This becomes a nuisance on the whole community, when ordinary con-fessors are changed frequently, and each new one wants a complete manifestation of soul from each penitent. At most, a brief.presenta-tion of tendend~s and leanings of the penitent is sufficient as a basis for safe guidance. 3. Though we cannot question the need of some spiritual guidance, yet the need can easily be exaggerated, especially by Sis-ters. In some senses, religious need much less personal direction than" do those who strive for perfdction outside religion. If they keep their vows and rules faithfully, are conscientious in following their daily routine, listen attentively to the sermons, instructions and conferences given them, and are submissive to their legitimate supe.- riors--they are by these very things following the lead of the Holy Ghost. Signed, etc. 125 CO/v~d~r~ ICATIONS From Sisters . Reverend Fathers: It is my suggestion, as a means of approach, that the confessor give to each penitent, for the first two weeks, a s~ntence or two of a more general, type on a mystery or a saint whose feast occurs during the week. This may help to give a feeling of confidence that the con-fessor is not in to6 much of a hurry and also that he is willing to be helpful to every one. The third week he may begin to give more specific and personal direction based upon the material confessed. This method may give those who desird direction and are not too timid an opportunity to take the initiative and profit by direction. Those who are more timid will have gained enough courage and con-fidence to take the initiative. Those who do not desire, or at least claim that they do not desire, direction, may be won over, since the confessor did notcommence by dictating to them. These souls'~eem to resent going to a confessor, even set a barrier, if he gives the least impression that he" is to dictate to them. If they do not get that first unpleasant impression they more easily fall in line and profit by the direction. Many times they" will not admit it or even fully realize that they are being directed. I wonder if penitents realize the harm'done by gossipy talk about the sacrament or confessor. Some religious have refrained from going to certain confessors because some soul-repeated the direction which was meant for no one else. If each penitent would keep to herself or himseif what is personal direction or reprimand, less harm would result. Let each one learn for oneself whether or not certain confessors are helpful to them as individuals. Whatever may seem to be resented by one may be greatly appreciated and desired by another. A Sister Reverend Fathers: Fr'om my own experience, may I make this one little suggestion to priests who want to give helpful direction to Sisters. I think that priests sh6uld remember that we are not as learned in spiritual mat- . ters as they are; therefore, it is not always enough merely to tell us what our troui31e is. It is frequently necessary to give a little expla-nation of the nature of the trouble, so that we may see for ourselves why things go wrong and how we are toact. A Sister 126 COMMUNICATIONS Reverend Fathers: It seems to me that the question of the necessity of special: spir-itual direction is in danger of being overstressed onone side and not su~ciently understood on the other. In his Spiritui~t Conferences, Father Faber says: "Sometime~ people go to confession only for the purpos~ of direction. They use a great sacrament merely as a handle or. occasion for something else, for another purpose; ihdeed .a very good one, but a very inferior and subordinate one." Father Faber thinks this fault more common with converts: but I think that it is not infrequent with some Sisters. A Mother Superior Reverend Fathers: There is just one point that I sincerely trust you .will bring out before you close, .namely, that any soul. who practises sincere devo-tion to the Holy Ghost and aims at acquiring a spirit of abandon-ment will always receive spiritual guidance when it is needed. We should all like regular help; but women must be careful not to seek it too much, for, while gratifying, it is not always necessary. Where I am we have schools in so many towns where only the pastor is available that it takes much faith to be resigned: yet, if a miracle is necessary God will perform it for any religious who prays, to the Holy Ghost and practises .abandonment. I have also experienced this when seeking to assist children to return to "God after, a first mortal sin. A Sister Reverend Fathers: In view of past experiences as Mistress of Novices and Abbess of a community of contemplative nuns, I shouid like to express an opin-ion concerning the spiritual direction of nuns. It seems to me that there has been so much written on the subject that it has caused confusion in many minds. We are a strictly clois: tered order, but we enjoy the liberty of conscience that active, unclois-tered religious do, in so far as that is~" possible. However, we have little occasion to know any priests once we have entered here, with the exception of our confessors, retreat-masters, and chaplains--and the latter generally do not hear our confessions. This gives us little choice for confession or spiritual direction other than the priests we thus meet in the course of'our religious life. We may ask for a special spir.- 127 COM~IUNICATIONS itual director and l~ave him come every week. This has been done; but imagine if each of our 40 or 50 Sisters m~de such a demand! They all have the right, if one has. One might thinl~ that cloistered religious shciuld t~ke their-ordi-. nary confessor for ~piritual director. But I have not found many of thes~ wiio understand the enclosed contemplative life. Confessors are apt to judge their penitents' difficulties and trials from the standard of tl~eir own experiences. 'Hbw else can they judge them? Yet, to und'~rstand the enclosed life fully, one must either live it or have unusual depth of understanding. Is the result, then, that we cannot get or do not need spiritual direction? I should say it is neither. Cloistered religious need spiritual direction, but not to the extent that is g.enera.lly implied¯ I think that in general ."over-direction" has .done more harm than insufficient dire~tion. Of ~ourse, I cannot speak for active, but only for contemplative, ~eligious. The following about explains our case:The circumstances of our .daily lives and our daily trials, etc., are pretty much the same. over a period of years. Our occasions for practising virtue, breaking rules, etc., arc also about the same. Our life is not monotonbus, as s0ir.- Jtual writers so often pityingly tell us it is. We who are called to it and live it know it.is not. It is full from morning till night, ~nd monotony finds no pla.ce in it, in spite of the sameness of people. place, prayers, and. work. . (Can the.~spiritual life ever.be monot-onous?) This brings me to what I want to say: that, though we all heed spiritual direction, we do not need it week. after week or even month after month. Based on past experience, [ feel safe in making the statement that the fervent religious is the one who' needs the least direction. She who is faithful to the. inspirations of grace, to her duties; to the self-abnegation required of her to live in love" and h~rmony with her f~llow-religious, generally knows by the light of the Holy Ghost,- the directions of her rule and her superiors, what she is to do-- provided, of course, she has been properly instructed in her novitiate days, Her' iiaterior advancement is of the slow, quiet and, I might add, safe kind: her occasional difficulties "are generally solved between ¯ herself and her confessor, retreat-master, or superior. What of the one whose step grows lax, whose petty jealousies, .pride, self-love, self-will, and lack of self-denial create constant trouble and difficulties' for her? She needs direction, indeed: but she 128 COMMUNICATIONS needs more to take hold of herself and make herself realize that no spiritual director can make.her holy, but only herself~ by doing the things she knows full well she should do. She makes difficulties for herself and others, then looks for a director to get her out of them. She spends long periods in the confessional; and often this has just the effect' it should not have: it gives her an air of importance, a notion that she has a :'special" mission in life, instead of humbling her. It seems to me that when direction has this effect it should be brought to a quick termination. I do not mean to say that spiritual direction is unnecessary. But I think that when the saints spoke of its necessity they did not always mean that it must be given by word of mouth. Our found-ers, whose spirit is contained in our rules, give us their directions and demands in those rules. Also, we have spiritual reading and medi-tation, or should I say interior prayer: and we have the guidance of the Holy Ghost. I do admit that the scrupulous religious may"need much direc-tion; and I think that superiors should be considerate of them and get them a suitable director. Also I know that there have been and still are extraordinary souls who need extraordinary spiritual direc-tion; and may God bless them with an understanding guide. Then there are the problems that at times will confront a mistress of nov-ices- or superior. These must be gone over at length; though gener~ ally they do not fall under th~ heading of spiritual problems, except in so far as .superiors must act according to justice and their con-sciences. This is particularly true of such" problems as cannot or had better not be discussed at a council meeting. Perhaps I am only trying to be important by airing these views to you. Forgive me if I am; and drop this into the waste-basket. A Mother Superior 129 SOUL CLINIC. An Exam;nation of Conscience for Religious Teachers. By Two Sisters of Notre Dame, Cleveland, Ohio. Pp. x -{- 200. Fred- ~ erick Pustet Co., New York, 1943. $2.00. The first part of this excellent wori~ is entitled, "The Psychologi-cal Approach to our Spiritual Problems," and it begins by laying" down "General Principles." The great purpose of religiousteachers is to cultivate a Christlike character in. themselves and in their stu-dents. The. general formula is: motives, ha,bits, character. Motives may be bad or good, natural or supernatural, and one's habits and character will be just such i~s one's motives. Motives reach the will through the mind and heart. Motives of a particular kind will be accepted if they be considered sufficiently valuable. If the mind be kept filled with true values, good emotions naturklly will arise in the heart, and good attitudes in the will. If these be maintained, good habits and a good ~haracter are the result. Hence, to form a Christ-like character; appropriate, as far as possible, Christ's ways of thinking, His .estimations of values, and the emotions of His Heart; Christlike habits of will and a Christlike character will follow. - "We have failed to stabilize our wills by fusing them with the Will of God ¯ . . And why .d~d we so fail? Because we did not build up strong motivation on the basis of Christ's thoughts and emotions. To express it in another way, we failed to use the time for meditation, .reading, examination of conscience, to fill our souls with the thoughts ¯ and emotions of Christ. We did not convince ourselves of the great-ness of eternal values: divine love, everlasting riches, hohor, and pleasures. These considerations would have furnished us with pow-erful motives to command our Weak wills' to seek,the things° above as our Lord enjbined repeatedly" (p. 13). Another idea from psychology of which much use is made is the theory of instincts. Three of these are discussed at some length, namely~ the superiority instinct, the social instinct, and the self-preservation instinct, called also the reproductive or love instinct. The writers point out the original divine purpose of these fundamental ¯ human tendencies, the deviations to which they are.only too liable, and the ways in which they ought to be re-directed and sublimated to supernatural .ends. 130 BOOK REVIEWS Several¯ tables of motives, natural and supernatural, of the habits of a Christlike personality,~ and of the values, transient-and perma2 nent, are given to aid thdse who will seek in this book a method of therapy for their moral maladies. .Under the heading, "Mary in Character-education," the character of the Blessed Virgin is sketched as exemplifying, ideally and con-cretely, the psychological and spiritual principles and methods pro-posed. This treatise, a!ready very good, could be made still bett~r ~much more emphasis were placed on the cardinal importance of ade-quat'e, realistic appreciation of the greatvalues, both in initiating good habits and in strengthening them. One statement that is made and. repeated seems to call for a theological comment. Though the worth of natural motives is well expressed and the utilization of them by Christians is not at all discountenanced, it is said that they are not meritorious for eternity:' But, to.judge from the autho.rity of t.heo- ¯ logians, all who are in the state of grace may hope to find that all their deliberate actions, except only their sinful ones, have merited an in-crease of grace and glory. It would be more surely correc~ to say that to act from merely natural" motives ma~t not be meritorious, or, if supernatural motivation be required, then in all probability the con-dition will be verified in a person acting well while in the staie of grace. The second part of the book gives twenty-five detailed examlna-tibns of conscience, personality, and character. These are designed and arranged both so as to correbpond to the sequenceof the ligurgical year.and to cover the chief points that one must keep in mind to re-model one's personality and build up a character that is like to.that. of Christ.~G. A. ELLARD, S.J. CHAPTERS IN RELIGION. By ÷he Reverend C. A. Prindeville, (3.M., S.T.D. Pp. 354. B. Herder Book Co., St. Louis, 1942.$2.00, ¯ A book which attempts to review the.whole of faith and morals in 350 phges is bound to be superficial. Theology cannot be packed into a match-box or sketched on a thumbnail. But what the Cate-chism does, in a pamphlet, for the child mind, this moderately.sized volume does, without the Catechism7s interplay of question and answer, for the more developed adult comprehension. One cannot but marvel at the author's ability to say so much in so few words. 131 BOOK REVIEWS. The book begins by showing what the Church teaches about God, the one nature and the three Persons. ,In brief chapters it proceeds to narrate what revelation'states about Creation and Orig-inal Sin, the Redeemer and His Mother, the Church, Grace and Vir-tue, Sacraments and Sacrifice, the Ten Commandments. It ends, as is right, with the Last Things. Ari index makes the work prac-ticable for reference. The author's grasp of theok)gy is extensive and profound. But he has seen fit to disclose his vast knowledge in a language of ou.tmoded rhetoric which writers of. Catholic books sometimes think must be used. The infinite beauty of G6d is brought out by com-parison, witb""gorgeous sunsets and starlit heavens; the majestic heights of the mountain range, the ocea'n in its va, rying moods of calm or storm, the alluring loveliness in the human face and' form,'" and so on, in words solemn and trite. There occurs even an occa-sional "pe.rcbance." The style is generally clear but dry. Priests and religious are sometimes asked to recommend for con- .verts o~ inquirers a readable b6ok that presents Catholic" doctrine with completeness but brevity. They are embarrassed when they " cannot, and wish someone would write such a work. This volume is almost the answer to their prayer.--C. VOLLERT, 8.J. A SHORT BREVIARY F.OR RELIGIOUS AND THE LAITY. Edited by ,. the MonEs of St.' John's Abbey. Pp. 766.' The Lifurglcal Press, lecje~,ille, Minn. Second edition. 1942. $2.85. ~ By way of providing a Lay Brothers' Office, the monks of St. ~lohn's Abbey have abbreviated the. breviary. They put us all in their debt by thus giving us the cream of t~e entire office, in an . ¯ ,arrangement wisely built up mostly of the Psalms carefully selected, even slightly annotated by rubrication. It will indicate their pro-cedure to sthte that the short Matins have three Psalms and one les-son. Lauds and Vespers each four Psalms, all the other Hours one each, but with the structure and arrangement, and spirit, of the entire Office carefully preserved. The book's vhysical features seem perfect:~the paper is good; the type clear and sharp; the printing in black and red: the binding~ in stout leatherette with four sewed-in ribbon markers; and for a price well within a po0r'man's pocketbook. These facts have !32 BOOK RE'~iIEWS helped sell the first edition in short order: a much larger edition now issues from the press. We have lately heard of religious congregations adopting a modified form ,of Divine Office in lieu of the 'community prayers' formerly said daily in common. We venture to predict, that this Short Breviarg will offer strong incentive for further such adop-tions. But ~a~ide from such common use, the book will provide any one, priest, Brother, Sister, with prayer-book and meditation-book needs, and offer a chance to sample that endless round of psalmody, so conspicuous in the" official homage paid by the Church to God. --- GERALD ELLARD, S.J. THE OUR FATHER. B'f the Most Reverend Tihamer Toth. Translated by V. G. Acjotal. Edited by the Reverend Newton Thompson, S.T.D,~ Pp. 314. B. Herder Book Co., St. Louis, 1943. $2.75. The experienced reader knows that he must frequently make allowances for published sermons. In its original setting, a sermon may leave nothing to be desired: from the printed page, it too often makes one regret that he can only read wl~at was meant to be heard. For those unacquainted with Bishop Toth's writings, we give assurance that his published sermons labor under little if any handi-cap. To read any one of them is to come under the spell of a wise, experienced, holy, very practical friend and counsellor. His Excel-lency is never the conscious orator. Rather he. is the shepherd of gouls, on!y concerned that the living waters of God's truth be made available for his charges. He is clear, orderly, interesting, with special talent for apt illustration or anecdote. Because the style is so simple, direct, informal, the reader easily becomes an attentive listener in the presence of a master conversationalist. This, the ninth volume of Bishop Toth's sermons to be made available in English translation, contains twenty-eight sermons on such fundamemental subjects as Belief in God, Life Worthy of Man, Our Father, Creator and Lord. Children of God, Brotherhood of Man, Brothers of Christ, Heaven or Earth, Suffering, Honor and Praise of God, Art and Habit of Prayer, and Intellectual and Eco-nomic Life. Taken together, the series comments on the text of the Our Father, although each sermon is a unit by itself. The book is highly recommended for either community or private spiritual reading, and for meditation subject-matter.--C. DEMUTH, S.J. 133 BOOK REVIEW~ THE SPIRITUAL DIREC;TION OF SISTERS. By the Reverend A. Ehl. Adapted from the German by the Reverend Felix M. Kirsch, O. M. (~ap., Ph.D., Llff.D. Pp. xlx + 483. Benzlger Brothers, New York. $3.75. In its six major divisions this .compact but comprehensive man-ual treats of Religious Vocations, the General and Special Problems pertaining to the Direction of Sisters, the Principal Mean~ e~ployed in their Direction, Canonical Regulations concerning Sisters, and the Obligations of the Vows. A brief introduction explains some can-onical terms. Father Kirsch has'jUdiciously adapted the material to American readers and has added a valuable bibliography. In general, the book is excellent: complete, sound, practical. An enumeration of its specific good pgints would be too lengthy. Suffice to say that it should be very helpful to confessors or directors of Sis-ters, as well as to all priests and seminarians. By reading it, ,supe-riors of Sisters would get a better understanding not only of the work of the confessor, but of the whole religious life. o ¯ It seems advisable to indicate here some points that might puzzle the reader. The author is too much addicted to "must": he does not distinguish with sufficient care between what he counsels and what he really considers of obligation. Moreover, although he apparently wanted to help. the average priest commissioned with the spiritual care of Sisters, yet the comprehensiveness of the work and the indiscrimin'ate references to "the priest," "th.e confessor," "the spiritual director," create the impression that he has in mind a priest who spends his whole time in a convent.~ In fact, the seminarian anal young priest might be con'fused, even discouraged, by the mul~ tiplicity of details. Better for them to read the book for the general impression, then return to the details when this knowledge is required. Regarding the confessor in particular, the author seems prone to have him mix too much in external affairs. As one instance of sev-eral, I cite the following: "The confessor should not dismiss lightly the complaints that may be made by the superior on the above points (i.e. abuses regarding religious exercises), but should diligently inquire into the matter." I fail to see how a confessor is justified in using the complaints of-the superior as a handle-for any ques-tioning of. his penitents.---G. KELLY, S.J. 134 BOOK REVIEWS A BOOK OF SIMPLE WORDS. By a Sister of Notre Dame (de Namur). Pp. 240. P.J. Kenedy & Sons, New York, 1942. 1;2.00. In simple words the author has given us the~ result of much study--study of the peisonality: of Christ. Thecharm and natural-ness of an essay are brought to this series of spiritual reflections. The book might be said to tell the ~tory of Christ's public life. It is selective in that the author has ~hosen from the Gospel story inci-dents revealing the facets of the personality of Christ" too often over-looked or little realized in our reading of the evangelists. A careful,. . prayerful reading of this book will give more than knowledge: it is meant to lead the reader to ~ personal experience of Jesus Christ.' Lacking entirely the formalism of 'a manual, the book should prove in~erdsting and profitable as a source of suggestions for medi-tation. A miracle" is recounted; a~ lesson suggested, or attention called to ~-phase of tl~e Savior's character: a brief and pertinent exhortation is given; artistically the author appeals to three facub ties of the soul: the memory, intellect, and will. The truths pro. posed and the lessons logically drawn are solid, but expressed in a language that sometimes draws attention to itself because of emo-tional expression and occasional cliches. The publisher has pro-vided a medium of expression worthy.of the thought, for. the. printing is attractive, even artistic.-~M. D. CURRIGAN, S.~J. THE PATER NOSTER OF SAINT TERESA. Translated and adapted by the Reverend William J. Doheny, CLS.C~,, J.U.D. Pp. ~x -t- IS0. The Bruce Publishing Gompany, Milwaukee, 1942. Gloth, !;I.50; paper, $1.00. Thi~ work is simply,the concluding portion of St. Teresa's The Wa~/of Perfection. Since its subject-matter is sublime, and since it is from the seraphic heart and the classical" pen of the great Spanish Princess of Mystics, it needs no commendation. By way of introduction and to establish the setting, Father Doheny gives excerpts (28 pages) from the preceding chapters of The Way. In these will be found some of St. Teresa's ideas and exhortation~ on such things as religious poverty, c.harity, detach-ment, and the need of praying for preachers and scholars. In reality nearly all the chief points'of the .religious life are touched upon briefly. In this treatise on the "Our Father" occurs the well-known 135 BOOK REVIEWS account of a nun who once went to St. Teresa in a: state of the o greatest desolation because she could not, like other companions of "the Carmelite foundress, practice mental prayer and "raise herself to contemplation. ~ Upon questioning .her as to how she did pray, St. Teresa found out that the unhappy sister was accustomed to "recite the Lord's prayer in such a way as at the same time to arrive "at the prayer of pure contemplation. Our Lord raised.her even .to the prayer of union. It was evident . . . that she had received.the highest ~a.vors in prayer" (page 52). At the end of her commentary St. Teresa writes: "If we under-stand how we ought to recite the .Pater Noster perfectly, we .shall know how to recite all other vocal prayers. See how our Lord has assisted me.in this work. He has taught both you and me the .way. of perfection . I assure you that I never dreamed this prayer contained such deep secrets. You will notice that it sums up the entire spiritual life, from its first begir~ning to that point where soul is 10st entirely in God." " . If. one were to say the "Our Father," especially the third peti-tion, "Thy will be done," realizing and meaning thoroughly,:p.rac-tically, and persistently, what one s~ys, then one would be very ho!y indeed.--G. A. ELLARD, S.,l. TEN BLESSED YEARS. By Clara M. Tiry. Pp. 306. The Apostolate of Suffering, Milwaukee, Wisconsin, 1939. $ l.S0. HAPPY HOURS WITH CHRIST. By Clare M. Tiry. Pp. 187. The Bruce Publ~shincj~ Company, Milwaukee, Wisconsin, 1940. $I;75. A unique society has come into existence in the city of Milwau-" kee in recent years ~nd'has spread throughout the country, In 1926 a young woman in Milwaukee, v~h0 had been weighed down with "constant sickness from babyhood, conceived the idea of establishing a society whereby, the sick and all others Who have any kind of suf-fering whatever to bear could be united together, in offering it God. With the assistance of the present bisl~qp of Fargo, N. D., the Most Reverend Aloysius J. Muencb, who at the. time was serving in the capacity of assistant pastor in a Milwaukee parish,. the Apost01at.e of Suffering was established. Ten Blessed Years tells the story of the Apostolate in the words c;fits foundress, Miss Clara M. Tiry. Through the Cathblic Press in the United States the Apostolate was brodght to the attentidn of 136 BOOK REVIEW~ the'suffering, and the society grew rapidly in membership. The book gi~es an account of the activities of the Apostolat~ and'a short sketch of the life of its patron saint, St. Lidwina of Schiedam, a fifteenth century Dutch girl. In the foreword Bishop Muench tells of the .spirit that animates the Apostolate: "Through the Apostolate ~bey feel again the healing hand of Christ, Who loved the sick. It is like balm on a burning wound--Christ's consola-tion that life is yet worth while: that the sick may share in His redemptive work." .°Happy Hours with Christ is a collection of twenty-seven groups of meditations, prayers and spiritual readings for ~he sick. They are appropriately arranged according to the various liturgi-cal seasons. Through them the sick are brought to a deeper realiza-tion of their mighty vocation of suffering and are enabled to bear their pain with greater love and generosity.--W. 3. "BURTON, S.3. HOPE OF LIFE. By Sister Monica, Ph.D. Pp. vii + 162. P. J. Kenedy & Sons, New York, 1942. $1.35. This tersely written little book from the talented pen of a well-known historical and spiritual writer is intended primarily for reli-gious, although the la~ person will find in it much food for reflec-tion. The author writes of death, dreaded death: but death, the door to life. Only a soul. that has loved much both God and man and has meditated long on a personal God could have made these reflections. Some undertaking fails, friends turn against us, love is spurned. And we sit at the roadside brooding. I am so unimporta.nt. But I am important to God. He wants me. When the supreme moment comes, why is it that we die alone? We bare a longing for com-pany, a craving for human s~mpatby. But there comes a time when~ human sympathy will not satisfy; we must have the divine. Let me cling to God. I must keep my heart clean in its impulses and its choices; I must keep my gaze clean, or I lose the way. Arrived at my home I shall find hap

Issue 1.5 of the Review for Religious, 1942. ; RI::::VII:::W FOR RI::LIGIOUS ' VOLUME I ~SEPTEMBER 15, 1942 NUMBER 5 CONTENTS OUR FRIENDS. THE ANGEl~S---Clement Andlauer. S.J . 290 PAMPIa.~.~ET. NOTICES . " . 300 PATR~:-I~:~'~BEDIENCE IN TIME OF WAR John C. Ford, S.J. . 301 BOOKS . ; -,, AL . 305 THE SUPERNATURAL LIFE--G.Augustine Ellard. S.J . 306 SUPPLYIN.G DAYS OF ABSENCE FROM THE NOVITIATEm Adam C. Ellis. S.J . 322 IMPORTANT ANNOUNCEMENTS---The Editors . 326 THE "NEW COMMANDMENT" OF LOVEmMatthew Germing, S.J. 3~7 THE APOSTOLATE TOASSIST DYING NON-CATHOLICS-- Gerald Kelly, S.J . 338 COMMUNICATIONS (On Spiritual Direction) . 34 BOOK REVIEWS-- OUR MODELS IN RELIGION. By Brother Jean-Baptiste. F.M.S. 350 THE SOLUTION Is EASY. By the Reverend Mark Schmid. O.S.B. 350 THE DIALOG MASS. By the Reverend Gerald Ellard. S.J. 35 ! . THIS ROSARY. By the Reverend Anthony N. Fuerst . 353 BOOKS RECEIVED . . . 353 QUESTIONS AND ANSWERS-- 28. Visting Relatives . 29. Non-acceptance of a dispensation from Vows . " . . . 354 30. Occupation of Novice during Canonical Year . 35.5 31. Scapular Medal worn by Religious . 356 32. Absence from the Postulancy . 356 33. Re-admission of an ex-Religious . 357 34. Local Superior's power to grant Permissions . 357 35. Dismissal of Postulant without giving Reason . " . . ~357 ,THE LETTERS OF SAINT BONIFACE . 358 DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS 359 REVIEW FOR RELIGIOUS, September, 1942. Vol. I, No. 5. Published bi-monthly: January, March. May, duly. September. and November, at The College Press. 606 Harrison Street, Topeka, KanSas. by St. Mary's College, St. Matys. Kan-sas, with ecclesiastical approbation. Entered as se~ond class matter January 15, 1942, at the Post Office. "Topeka. Kansas. under the act of March 3. 1879. Editorial Board: Adam C. Ellis. S. J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Copyright. 1942, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A. Our Friends, The Angels Clement Andlauer, S.3. A MATERIALISTIC age such as ours is embarrassed when confronted with the attitude of. St. Francis of Assisi toward nature. To hide their discomfort, moderns often accuse him of exaggerated sentimentality ~t0ward creatures. To St. Francis every creature; ~vhether animate or inanimate, was a brother o~ sister. No object was so low that it did not merit his love and p~otection, his reverence and praise. Tide world around him was one huge family of which he wa~s a member, and in that family circle he rejoiced to recognize his kin, no matter how infe-rior or even repulsive they might be in themselves. The thing that made St. Francis feel at home with the world around him was the consciousness of'a common Father in heaven. All things come from God, and in them all is reflected the perfection of~od. Why, then, should anyone be ashamed to acknowledge kinship Gith tbe wdrks of God's hands? How could. St. Francis help calling the' birds and beasts his brothers and sisters? This is not the exaggerated sentimentality which raises an animal to the status of a human being. It is an intensely human applica-tion of principles of cold logic; the principle that God is the first beginning and last end of all things, the principle that the Divine Essence is th~ model of every created thing. And whether or not we apply these principles in our own lives, the conclusion follows that together with the world around us we form one family. Among the members of our great created family are the angels. Despite the great difference beti~'een their nature and ours, they are our brothers in a higher and truer sense ~han the rest of creation. Even though .their splendor is so 290 - great that they havebeen mistaken by men for God Him-self, still they are creatures. St. John tills us in his Apoc-alypse that an angel spoki~ to him,, "And I fell down before his~ feet to adore him, And he said to me: 'See you do it no~. I am thy fellow-servant, i~nd of thy brethren, w.ho have the testimony of 3~sus. Adore God.'. " Here we have it on,~the word of one of the noblest spirits in heaven that he is our brother. Angels come from the same hand that made us: they are patterned after the same Divine Essence: alone of all other creatures they share with us an intellect and will. If this is not enough to/hake them our brothers, there remains the fact that angels and men are the adopted children of God. Supernatural union with God is our common end; God's grace raises us both to a state above our natures, and God is our mutual Father ifi a .very special and .sublime sense of the word. Our Elder Brothers The angels are our, elder brothers, the more illustrious members of our family. Save for the fact that the Son of God paid us the honor of taking to ,Himself a human; not an angelic, nature, these brothers of ours are far superior, to us. In man is reflected .the existence, the life, the activity of G~d; but all'of these perfections are intimately dependent on matter. Only in the angels do we find these attribufes of God mirrored independently of matter,'~, as they are in God, Because angels exist and act. without the slighest neces-sary connection with matter we call them pure spirits. Our souls are indeed spirits; that is, they are stibstances which have no component parts into which they can be ~separated. They can exist aside from matter, and in their highest operations they depend on matter only as a necessary con-dition. But our souls are brought ifto beihg brily on the 291 CLEMENT ,~NDLAUER condition that matter is rightly disposed. BY their vgry nature they are destined to be united to a material body without which they are incomplete. In their intellectual acts, our souls lean so heavily for support on our bodies that if our sense channels are blockaded by disease or acci-. dent, our mental life is nil or at the best extremely meager. Even a departed soul retains an aptitude for the body it once inhabited. It was~ destined for intimate .union with that body for all eternity, and only when the body rejoins the soul at the resurrection will the complete substance.man exist again. But with the angels it is otherwise. They were never intended to be joined tO matter, or to be depend-ent on it in any way for their life and activity: hence we call them pure spirits. Not only do th~ angels surpass us in the more perfect way in which they show forth God's existenc.e~and activity, but they participate in His power more completely than men. What a struggle'Our poor intellects have in acquiring truth. How faulty is our cognition of many things when we do acquir~ some knowledge of them. Unless an object can be reached by our senses we cannot know it directly but only by analogy. But for an angel it is no Struggle, no matter of syllogizing to attain truth. His cognition is not a mere scratching of the surface to find a similarity. His keen intellect goes to the very essence of things at once and sees ramifications that the wisest men miss after the study of a lifetime. For an angel an examination would not be the painful, ordeal it often-is for us, but just another pleas-ant occupation. These spirits also surpass us .in what we ordinarily call power. It would be a great mistake to imagine that because they have no bodies fhey. have no .powe'r over material objects. Man has become adept in imposing his will on the world .around him by the clever use of the laws of nature, 292 OUR FRIElqI~, THE ANGELS but he must always make use of material instrumentssuch as machines or chemicals. An angel do,es not need a crowbar to move a huge;rock. Indeed, he couldn't use one, since he has no hands. But by his deep insight into the physical laws and by the~ power inherent in his nature, an angel could move that rock more quickly, than we could for all our crowbars. A Valuable Relationship So we see that these brothers .of ours are very. wonder-ful creatures. They are relatives whom we need not be ashamed to acknowledge before the most distinguished meh of ~his earth. It is ratl~er flattering to us to have such hon-orable family connections, but most of us desire, something more substantial than the vicarious limelight of important relatives. If our brotherhood with the angels does nothing more than tickle our Vanity, then it is an interesting but not very.useful doctrine. Therefore~ it is natural for us to ask what, if any', i~ the value of such a relationship with the .angels. Things rarely have any value in themselves; their importance usually comes from their relation to other things. Diamonds would not be valuable if all the rocks in the world were diamonds. But when we look at the world as a whole and see the position that~tha~"pecul.i._ar rock, the diamond, has in the mineral world we under-stand why diamonds are worth money while a piece of sandstone of the same size is worthless. If, then, we look at the position of angels and men in tile plan that God has established in this universe', we begin to understand the very practical use of our brotherhood with the angels. We know that God did not create this world without any purpose in mind. 'On the contrary, reason and faith teach us that God engaged in the work 6f creation to share 293 CLEMENT ANDLAUER His own ,divine goodness with other beirigs as far .as that was possible. Intimately connected "with this end' is the happiness of man, a happindss which in the present order means union with God in the Beatific Vision. Now, while we cannot ~frustrate the first purpose of God, since, by our very existence we share in the perfections of God; unfor- ~tunately for us we can, by the wrong use of our free wills, very effectively prevent God's second and conditional inten-tion from being iealized. Indeed, without special, help from God, it would be extremely difficult-for us not to frustrate this end and thus lose our ~eternal happiness. However, it is hardly_ becoming God's dignity and man's liberty that God should constantly step in to keep us on the right path. A wise employer does not try to handle every department of his business himself. He uses foremen~ and intermediaries. He keeps a watchful eye on the work as. a. whole to see that things go as ithey should, but he leaves his men to work together 'to accomplish the task undertaken. This is what God has done. He designs the whole operation and then allows His creatures to work together, the lower helping the higher, and the higher directing, and watching' over the lower. As St. Thomas ~puts it, "G6d directs lower creatures by the higher;, not because of any defect in His power, but out of the abun-dance of His goodness, that He :might:also give tO creatures some of'the dignity He enjoys as the cause of all things~" Ndw we begin to see the value of our connection with ,the angels. Looking at God's providence 'in its complete-ness we should be surprised if He did not use the :angels to assist us in reaching our last end. If God has communi-cated so,~ much of His infinite perfection to our elder brothersl is it no~t'reasonable .that He should also allow them to assist Him as the cause of' all things? Is it not just what we should expec~ of God's goodness that He would 2§4 OUR FRI~IqD~, THE ANGELS arrange for the ,more perfect members of His family to guard and help the less perfect members? fit Consoling Doctrine -If we have any doubt about the matter, we need but examine Scripture and the teaching of the Church. In the Psalms we read, "For He hath given His angels charge over thee: to keep thee in all thy ways." And again, "The angel of the Lord shall encamp, round about them that fea.r Him; and shall deliver them." It was for this reason that Christ warned the Jews not to despise the little children, those seemingly unimportant mites. "See .that you despise not these little ones, for I say to you that their angels in heaven .always see the face of my Father Who is in heaven." Fathers and theologians have so .insisted on the doctrine that every man has a guardian angel that we cannot doubt this fact without the greatest rashness. The Catechism of the Council of Trent also illustrates this truth in a homely way. It reads, "For as parents, if their children have occa-sion to travel a dangerous way, infested by robbers, appoint persons to guard and assist them in case of attack, so does our Heavenly Father place over each of us, in our journey toward our heavenly home, angels to protect us by their aid and v;ratchfulness, that we may escape the snares secretly laid for us by our enemies, repel their ,horrible attacks on us, and proceed on our journey along the road that leads directly to our end. By their guidance we are saved from the devious wanderings into which our treach-erous foe might betray us, to, lead us aside from the way that leads to,Heaven." Could anything be more consoling than this do(trin~ at thosetimes when we feel so keenly our own weakness? It teaches us not only to hope for but to expect help from creatures that are more like to God. than we are. Obviously, 295 (~LEMENT ANDLAUER r~ we should not look for. such visible and extraordinary ix~tervention in our problems as Tobias had. Our angels will not appear as young men in shining armor tol strike down our enemies as did the angel when Heliodorus attempted to rob the temple of Jerusalem of its-treasures. But we can expect the kind of protection that the valiant Judith received. Inspired by God she went with one maid-servant into the camp of the Assyrians who were besieging Bethulia. For four daysshe dwelt there in the midstlof the dangers of camp life until God delivered Holofernes, the leader of the Assyrians, into her hands and she cut ,off his head. On her return to ]3ethulia unharmed and undefiled she told her countrymen, "Bu~ as the Lord liveth, His angel hath been my keeper, both going hence, and abiding there, and returning from thence hither." No matter how dangerous or difficult our duty may be, the Lord's~ahgel is our keeper and we need have no fear. i ~ Every day our guardian angels protect us from physi-cal dangers, but more important still they ward° off spir-itual dangers. We go through life constantly assaiied by. the spirits of evil who lead us .into sin. ' Against the~se evil ¯ spirits, who have lost none of their great intelligence and power,' we poor Weak men have'to struggle. With~God's grace we can put them to flight; but what a relief i~ is to "have a spirit equally~ powerful or even more powerful fighting¯ on our side. What a consolation in. the hour of death, when our faculties are.weakened and the evil spirits redouble their' efforts fo~. a. last desPerate attack, to have one. who will carry- on. the battle for us.~ This.~isth~ time when our ,guardian angels are most needed, and iri .thi~ hour ~heir whole power is devoted to our protection, i Another officeof our angels is that of counselor. It was an angel that advised Joseph in a dream to take M~ary as ¯ his spouse, to take the Child and fly into Egypt, tol bring 296 OUR FRIENEE, THE ANGELS the Child back again. This is not the way the-angels usually speak to us, but they do speak to us just as truly as if we exchanged "words with them. Frequently they suggest good thoughts to us in such a way that we quite naturally take them for our own thoughts. They urge us to do good works, and we do not realize that we are being~ led by the inspiration of. our guardian angels. In our afflictions they are close .to us to teach us patience and resig-nation, to fill us with faith, to .whisper words ofohope in the good with which God wil~l crown our sufferings. In our joys they rejoice with us, they cause in us thoughts of gratitud~ to God and encourage us to serv~ Him more faith-fully~ There is hardly a Catholic who in some perplexing situation has not had recourse to his angel and received from him the advice he sought. It isa frequent experience with all of us, but because our minds are so easily capti-vated by material objects our counselors sometimes meet stiff opposition in their work. Scripture calls our attention to another duty of the angels: the offering .of our prayers to God--increasing the value of our cold petitions by uniting to them their own ardent supplications. The angel Raphael told the older Tobias, "When thou didst p.ray with tears I offered.thy prayers to the Igord.". And in the Apocalypse St. ~lohn tells us that he saw an angel who mingled much incense with the prayers of the saints and offered them to God. Prayer, decently offered, is always listened to b~ God, but praye~ fervently offered is more acceptable. Our angels a.re so closely united to us that our needs become.as it were their needs, and our petitions become their petitions; and who can say how often the ardent and undistracted prayer of our angels has obtained for us an.answer to our prayers? And so it g6es all through life. From our births to our deaths these untiring guardians stand ready to protect and 297 ,guide us. The task that began with our entrance into this ¯ life ends only when our souls depart from our bodies. As we prepare to enter the door of eternity the Church prays, "Come forth to meet him, ye angels of the Lord, receive his soul and preser.ve itin the sight of the Most High." As the body is carried to its last resting ,place it is accompanied the words, "May the angels escort thee to Paradise. At. thy c.oming may the martyrs welcome thee, and conduct thee, to the Holy City ~lerusalem. May a choir of angels receive thee, and with Lazarus, once poor, mayest thou have rest everlasting." After Death ". Strictly speaking, after the last great battle on our behalf against the powers of darkness the mini,~trations of our guardian angels cease. Now we are beyond the power to be helped by them or to be harmed by the evil spirits. Our course, is run, and all that remains is the decision of the ,ludge. But though their work as guardians is. completed. we can hardly imagine that those who have been so close to us for so many years and who have had such an interest in us will cease to .care for us. To the Throne of God they lead th~ souls of their charges. There they step ~side while the ,Iudge pronounces sentence. If the sentence be Purgatory, once more the angels take up the souls and bear them to that sad prison. Here the souls must remain until their debts .are paid; but it is not unlikely that from time to time they are consoled and encouraged by the visits of their angels. When at last the purified" souls come forth, it is to meet their angels who will lead them to .the company of the Queen of angels and her-Divine Son. What 10ve and hap-piness the soul and its angel will experience°in each Other's company is easy to imagine, for they are now doubIy dear to one another, and together through eternity they will look OUR FRIENDS, THE ANGELS upon the Face of God and marvel at His wisdom that ,united them so intimately. Such then is the way that our Father in heaven has ¯ ordained that our illustrious brothers the angels should assist us in our journey through life. Modern critics call it a pious remnant of pagan superstition, but to anyone who understands the teaching of the Church about the angels it is clear that the Catholic doctrine has no connection with¯ the pagan attempt to explain the mysteries of nature by the workings of capricious; invisible beings. Neither is this teaching a fairy story to delight¯children. As we grow older, life loses many of the pleasant aspects that enter-tained us as Children. We get knocked about and learn hard lessons. But no matter how old or how wise we may become, there always remains the beautiful doctrine of the guardian angels that. thrilled us at seven and consoles usat seventy. How about our side of the picture? How are we to. repay these guardians of ours? To speak of repaying our angels would be to insult them, f6r they act solely because of love, and we, don't repay an act of love with baser cur-rency. But we do have obligations of love, gratitude, and reverence that we cannot dismiss. St. Bernard dwelt upon these duties of ours in one of his sermons; and we can do no .better than to leavethis study of the angels.with his words" in our ears: "What respect this do~trine of the guardian angels should arouse in you, what devotion it should pro-duce, what confidence it should inspire. Respect for their presence, devotionto their unselfish love, confidence in their watchfulness. Wherever you may lodge, or in whatever retired place you may be, respect your angel. Will you dare to do in his presence what you would not dare do before me~ Do you doubt that he whom you do not see is present? Then let us be faithful, let us be grateful to such guardians. 299 CLEMENT ANDLAU'ER They never fail us, they are wise, they are powerful; what' shall we fear? And so, brethren, in God let us love His angels affectionately as our co-heirsin the future and as our protectors and teachers, placed over us by our Father, in this life." PAMPHLET NOTICES In Novena to Our L~dd~ of Victor~ , the Reverend Raymond A. Panda has ar-ranged a number of very appropriate prayers and hymns for congregational 'use. The pamphlet bears the Imprimatur of the Archbishop of Milwaukee: is published by Lawrence N. Daleiden and Co., 218 West Madison St., Chicago, I11. NO price given on our review copy. The Ser~,ant of God. Brother Meinrad Euester O.$.B. is the simple story of the lif~ of a Benedictine Lay Brother whose cause for beatification has been inaugu-rated. 32 pages. For further ir~formation, write tothe Grail, St. Meinrad. Indiana. The Militant~ Christian Vir',des by the very Reverend Ignatius Smith. O.P. is a reprint of an article that appeared in the s~:holarly Dominican Quarterly, The Thomist. Father Smith gives~a compact synthesis of the teaching of St. Thomas Aquinas on the stern Christian virtues, particularly of.vindictive justice, just anger, righteous indignation, and virtuous contempt 0f crime. These things, contends the author, demand~study now and practic~ both now and in'the peace that is to follow this war. The pamphlet contains~,a brief discussion outlin.¢, and a large number of references tothe works of St. Thomas. 32 pages: sells for 5 cents a single copy, 50 copies for $2.25, 100 copies for $4,00, postage extra in each case. Write to the National Catholic Welfare Conference,, 1312 Massachusetts Avenue, N. W., Washington. D. C. 300 Pa :rio :ic Obedience, in Time o1: War John C. Ford, S.J. IN .THE Catholic scheme .of things all lawful authority comes ultimateiy frdm God. The civil rulers of peoples, whether they be kings or premiers of presidents, whether the~, believe in God or not, and whether they keep His law or'not, are nevertheless His ministers when they act within the bound~ of their a~uthority. St. Paul is not speaking of believers, but of the pagan rulers of his day when he exhorts Christians thus: "Let everyone be subject to the higher authority, for there exists no authority except from God, and those who exist have been appointed by God" (Romans 13, 1). And St. Peter likewise: "Be subject to every human creature for God's sake, whether to the king .as supreme, or to governors as sent through him for vengeance on evil-doers and for the praise of the good. For such is the will of God that by doing go6d you should 13ut to silence the ignorance of foolish men. Live as freemen, yet not using your freedom as a cloak of malice but as servants of God. Honor all men; love the brotherhood: fear God; h6nor the king" (I Peter 2, 13-17). And Our Lord Himself upheld the authority of the Scribes and Pharisees even while He rebuked them, saying: '~The Scribes and the Pharisees have sat on the chair of Moses. All things, therefore, that they .1Father Ford originally wrote this article at the request of the editors of the Boston. Traoeler. It first appeare~d in that publication under date of May 26, 1942. It was later reprinted in the Congressional Record, May 28, 1942, page A 2139. We . reprint it here with the permission, of the publishers. We asked permission to reprint it because, though not written specifically for religious, yet its clear statement of the Christian duties of Obedience and Patr,otism will undoubtedly be Of use to our readers whether for personal meditation or in their apostolic miaistriea.~ED. 301 JOHN C. FOP.D command you, 6bserve and do. But do not act according to their works. " (Matthew 23, 2-3). Citizens, especially in a-democracy, have th~ right and the duty to inquire into the government's policy, to criticize it, to make efforts under.the laws and the Constitution to change it if they disapprove ot~ it. But if they want to prac-tice the Christian virtue of civil Obedience they cannot do any of these things in.a rebellious spirit. They cannot be . so disposed that they intend to disobey when they disap-prove. The obedience of a reasonable man is not blind. No virtue can ignore truth. If I know that something is black I cannot say it is white. But obedience does not depend on speculative approval of commands or the poli-cies behind them. Mu~h less does it depend on approval of the tiersonal characters of those in authority. Obedience sees the authority of God in the ruler. It is the first prin-ciple of united action under lawful authority/. During war time united action is absolutely indispen-sable. And it can be h~d only at the price of sacrifices and h~ardships which will increase rather than decrease as the war goes on. The practice of obedience, then, becomes more difficult just when it becomes most imperative. And if dutiful submission to the cold claims of obedience were our only principle we might easily fail to live up to its ¯ requirements. But there ii another virtue which God has placed in our hearts, the virtue of patriotiim. ~A-new book has juit been published in Boston by the Stratford Company: National Patriotism in Papal Teaching, by Father John Wright. It is an intensely interesting and ,timely work. -The moral pronouncements of the modern Popes on the virtue of patriotism have steered a middle course. That. excessive patriotism which degenerates into nationalism or racism ,is condemned. But condemned likewise is~ the 302 PATRIOTIC OBEDIENCE IN TIME OF opposite error, that a preferential love of one's own country is incompatible ~ith international peace. True patriotism is a well-ordered love of one's fatherland. We are bound, says Benedict XV, to love with asp, ecial attachment thosd with whom we share a commonfatherland. Instinct itself tells us to turn to the fatherland as ~the source of those 'rich cuItural blessings which we have received precisdy because " we are Americans and not of any other nation. True patriotism is part of'the virtue of charity and like religion itself, says Leo XIII, is one Of the ~"two duties of the firit order from which no man in this life can exempt himself," --the love of God and the love of c6untry. Cardinal O'Connell echoed this Papal teaching in his~ Easter message this year when he said: "What America offers and gives and maintains for her citizens is a treasure so pr~ious that it is Sacred. The preservation of that heritage is to every American a sacred trust, and with the possession of that trust goes the sacred obligation to pre-serve, defend, and perpetuate it. That is the meaning, of true patriotism. The defense of our altars and our homes is an bblig'ation which rests upon "e3rery citizen." It is not hard°to obey when,we love what is com-manded. When the motive of sincere love of country.~s added to "the motive of obedience, burdens that otherwise would seem unsuppbr~able become easy to bear. Love con-quers all things. It is a duty theref0re~ to foster this true love of our own United States of America, so that the natural instinct that attaches us to her will become a delib-erate reasonable love of preference permeating all our civic obligations and changing cold obedience to deycoted service. Tru~ patriotism does not mean flag waving. It does not include hatred of other' nations, whether enemies or allies. Nor does it necessarily include love of the admin~s- ¯ 303 JOH~ C. FO~ tration. Administrations come and go. The fatherland endures. But patriotism does e~njoin respect for the execu-tives whom we have chosen to ~atch over our native land. Above all patriotism does not go about shouting: My country, right or wrong! Like obedience it is not a blind but a reasonable virtue. It faces whatever facts there are, and admits the unpleasant ones when they are really facts. But when the love of country ' and fellow countrymen is true and deep, it is. strong enough to stand the strain that. may be put upon it .by governmental policies, or what appear to us t.o be official mistakes. And so in time of war especially there should be a mini-mum of captious criticism of officialdom." We are now fighting for our life. The. heritage of America is at stake. Only united action will preserve it. For we are fighting enemies who are powerful and skilled and "who are also the enemies of all international law and .justice'"- (Cardinal O'Connell). I have often heard the objection made that some of our allies are also the enemies of all international law and jus-tice. Russia is meant. This is undoubtedly a fact and an. ¯ unpleasant one. Russia is not fighting in order to preserve the American way of life.She is fighting, naturally enough, to preserve her own, way of life, which at the moment is the way of totalitarian dictatorship. Com-munistic Russia. is anti-democratic, anti-Christian, and anti-God. " Her principles, therefore, are the very opposite of all that we.mean by American democracy. It would be dangerous folly to close our eyes to this truth. But true patriotism does not have to close its eyes. Those who love their country with true devotion will face the facts realisti-cally, and will not love her any the less because of the cruel n~cessity that has forded her to make such an ally. The American who really loves his country will recognize that 3O4 P&TRIOTIC OBEDIENCE IN TIME OF nedessit.y, will work with all his heart for our own Ameri-" can way of life, and guard it ceaselessly against the insidious infiltration of principles that would destroy it. It is obvious that in a nation as great and diversified as ours, and in a war like this one, absolute harmony of views cannot be expected. There are bound to be differences of opinion as to methods and aims. And so our hope of. united action must be based on something higher, stronger, and more universal than our'individual opinions. I find that higher principle in the obligatory character of the Christian virtues of obedience and patriotism: They teach us to recognize the authority of God Himself in our rulerS, and to respond to an.instinct that God has placed in our hearts by loving with a special 10re the land that gave us birth. When motivated by these virtues even war-like efforts. can be directed too.Almighty God. And indeed if we are to master the unhappy fact of war, rather than allow it to -master us; if we are to keep' it from dehumanizing and brutahzmg us,. as it easily could, we must find something spiritual and Christianizing~in it. The practice of patriotic obedience .out of supernatural motives is the Christian answer to the challenge of war. BOOKS ON TRIAL !~oohs or~ Trial is a review of book-reviews, published periodically by The Thomas More Book Shop. 22 West Monroe Street, Chicago, I11. It promises to be an immense; help to librarians who are desirous of getting "clean, wholesome, and meritorious books." Such is the object of the publishers. A genuine Catholic Action project, it deserves cooperation¯ For further information write to the publishers. 305 The SupernaEural Lit:e G. Augustine Ellard, S.3. THE supernatural life may be defined as a participation~ in the intimate life of God and 'eventually in that form of beatitude which is peculiar to the Blessed Trinity. Every Christian knows that. there are communications of life within God. The Father begets the Son intellec-tuallyo and gives Him the whole of the divine life. In turn the Father and the Son produce the Holy Spirit and give Him also the whole'of the divine life. There the communi-cations of the divine life might have ceased. But, most graciously and generously, the Divine Persons decided that they wouldgrant a sl~are in that life to angels and men After Adam and Eve had received it and lost it again for themselves and their posterity, the Incarnation of the Son was devised as the gland means of.restoring it to men. Thus to the Incarnation of God there corresponds a certain deifi-cation or divinization of men. It is this deification of men which we hope to explain somewhat in this article. Life in general may be described as the power of self-motion. The acts that characterize life begin from within. Where no such activity can be discerned, it is concluded that no life is present. Thus, if a man were noticed not to initiate any movement whatsoever, not even a l~eart-.bea~t or a respiration, he would be pronounced dead. Besides beginning from within, vital activity, at least if it be nor-mal, generally produces .an effect within the agent also, and indeed for the better. Every heart-beat or respiration leaves one a little better than one would be without it. Hence, life may also be said to consist in the power of self-perfection. Only living things can make. themselves more perfect. This d~finition is not quite suitable for God. He 306 THE SUPERNATUK~L does not change, nor can He become more perfect. Div.ine life is that excellence in God whereby, in accordance with His nature, He acts, and by this activity is perfect. In everything that lives, we can distinguish the sub-stance or nature, which is fundamental; thevital powers or faculties by which it acts or moves and perfects itself;-and lastly, vital activity itself. To illustrate: when a man is sound asleep the whole of his substance or nature--body plus soul--is there, resting; his power to see, for example, is suspended; when he awakens again, he will actually see. Degrees of Natural Life Of life that is natural, that is, proportionate to the nature of the being in which, it is found, we know of five grades or degrees; They are: vegetative, animal, human: 'angelic, and divine life. All members of the vegetative kingdom show their powers of Self-motion by nourishing themselves, by growing, and by reproducing their kind. 'Besides having these three functions, animals can also move about freely, and especially they have the life of knowledge that comes through the five senses, and the ~corre.~ponding life of the sense:appetites. In the light of that knowledge they. experi-erice various emotions and desires, and regulate their move.- merits. Men have all the vital functions of plants andanimals. and in addition they have the life of reason and of the will. This is their characteristic mark and that which raises them incomparably above mere animals. Thus far the ~radation is clear and neat. In the purely spiritual realm we find two natural forms of life, the angelic anal the divine. Purely spiritual life has only two great functions, intelligence and volition. In contrast to men, who are said to be. rational, because they come to most of G.AUGUSTINE ELLARD their knowledge by reasoning, that is, by proceedii~g from premises to conclusions, the angels have intuition, that is, a - simple, direct, view of things, even of spiritual realities and truths. Whereas,we can have only an indirect knowledge of spirits and spiritual things, the angels see them as easity and immediately as men perceive one another. Immeasurably above angelic life is the fifth and final grade of natural life, that of God Himself. Being purely spiritual, it also consists in understanding and Willing. But whereas that of angels is limited, the intelligence and will of God are irifinite. They must have corresponding and pro-portionate objects which they alone can reach. As a matter of fact, these too are infinite. Thus the divine intellect has an infinite :intuition or view of all truth, infinite and finite. This is followed immediately by a similar infinite love of all goodness, and by a like fruition of all. beaaty. These three great acts, vision; love, and fruition, of the Infinite, and of all that is finite, constitute the inner life and beati-tude of God. If God had chosen not to create a world, they would make we 'learn that the up'the whole life inner life of God Infinite vision of infinite truth in infinite word or mental expression the Son. Infinite love of the infinite of God. By revelation is not quite so simple. the Father begets an of that truth, that is, goodness in the Father and Son produce the Holy Spirit, the term of that love. Thus, in spite 6f the absolute simplicity of God, there is in the one divine nature a trinity of persons, and though God ~s. umque and w,thout equal,, there is a~certain companion-ship in the oneIDeity. What we may call the external life of God consisti in creating a.nd governing the world, and it culminates in sanctifying and beatifying angels and men. These are all the natural forms of life. We might 'sus-pect that none other is possible. But by faith we come to know of asixth form, which, however, is not nataral, but 308 THE SUVERI~ATURKL L11:~_ su15ernatural. It does not come, from within, .but is super- . added from above; it is s uperhuma, n ,an d even superangelic. Supernatural Life Men can, to some .extent and in~, an external way, "elevate" lower forms of life. By skilful cultivation.or by using special artificial means, they can enable plants to bring, forth more beautiful flowers or bettei fruits than those ,plants left to themselves could produce. In this con-nection the processes of grafting are particularly note-worthy; by them new and very excellent kinds of fruit can be obtained. In grafting there is a real composition of diverse forms of life.' Domestic animals are advanced in various ways by human aid. As things are now, milady's little poodle lives in a.warm dry apartment, without effort on his part receives at regular intervals just the right quality and quantity of scientifically manufactured dog-food, and sleeps,in a comfortable little bed of his own; and if he should be injured or fall sick, he would be taken off to the dog-hospital and enjoy the refinements of modern veteri-nary medicine and surgery. In a porely natural state he would have no protection from the elements, he would eat what he could catch, if he could catch it, and, when he could catch.it; and if anything serious happened to him, he w.ould have to linger in his pain until death released him, coming perhaps 'in the form of a stronger animal to devour him: Among men, a king may m~arry a commoner and raise her to royal rank and dignity. A wealthy man may adopt as his son and heir a penniless orphan. The learned can share their learning and intellectual satisfactions with the, unlearned. In all these cases there is a certain, elevation of one's plane of life, and a participation in the life of~those who have been living on a higher plane. What men cannot do to lower forms of life is to elevate them internally, that is, to give them a new. kind of intrinsic'vital power. 309 AUGUSTINE ~-LLARD If a mere.plant could be made, for example, to see, like. a dog, that vision would be supernatural in the plant, though it is natural in a dog. If a dog could be made to reason, like a man, that reasoning would .be supernatural in the dog, as it is natural in a ',man. If a man should be enabled to perceive spirits as angels do, that perception would be supernatural in the man, .as. it would be natural in an angel. Now then, if a man could by some special dispensation be given the power to do-something that is characteristic of the Divine Persons and peculiar to them-- for instance, to have an intuition of the divine essence--that again would be supernatural in the man, as it would. be natural ,in the Trinity. Such an intuition would be supernatural in an angel also. Participation in a vital perfecti~on belonging to a higher creatable nature, for example, for a man to hold converse with an angel, as was granted to St. Francis of Rome, is said to be supernatural in the relative sense. Participation in a perfection belonging only to the. uncreated and ~divine, nature, for example, immediate vision of the Divinity~ is called supernatural in the absolute sense, This is the meaning which we shall attach to '!supernatural" hereafter in this article, Now it should not' be difficult to see what ismeant by the supernatural life. It consists simply in this, that by a peculiar exercise of omnipotence and of divine munificence, God enables men and angels to share in those three great vital functions which are natural only in the~Divine Per-sons. Men are made to participate in that kin.d of life~ and eventually in that kind of beatitude, which are naturally characteristic only of God himself. They are empowered to have a direct view~ of Infinite Truth itself; a corresponding love of the Infinite Goodness, and a similar fruition of the Infinite Beauty,~ Thus they' have a share.in the life and beatitude of the Blessed Trinity. That they :do so, is very. 310 THE SUPEI~NATURAIL LIFE clear at least for the Blessed~iia heaven. They possess the supernatural life in its :full development, in its maturity. Only in the light of this s~age of it; can it be well under-stood. One could more easily judge, of trees from their seeds or animals from their embryos than understand the supernatural life by studying it merely in its first and lowes~ form. Beatitude If we compare the supernatural life in its beatific stage with .God's own life, we Shall note certain likenesses and certain differences. In general, the objects are the same. It is the same Infinite Truth which is seen and contemplated by God and the Blessed. The same Infinite Goodness is loved by God and the Blessed. It is the same.Infinite Beauty that enraptures both God and the Blessed. But in God the vision itself is infinite and comprehensive or exhaustive, whereas in the Blessed their act of vision is finite and not exhaustive. Similarly', in God love and fruition are unlimited, but in the Blessed these acts are limited and pro-portionate to their vision. In the Father, Son, and Holy Spirit there is the plenitude of the divine life and beatitude: in the beatified, a participation of that life ;,rid beatitude. They have the same thing, but not in its fulness. "Their participation may be compared to the share tha~ the First Lady of the Land has in the dignity of the President, or to the part that a son has in the wealth and station of his father, or to the sharing of pupils in their teacher's learning. In God there is the original, so to speak, of the divine life: in those in heaven with Him, a copy, li~teness, or assimila-tion to that original. In God, vision, enjoyment, and love are natural and all substantially identified with the divine essence; in men or angels these acts are graciously super-added to their natures, and they are not substantial. What 311 G, AUGUSTINE ELL/~D ~God has of Himself and by nature, the beatified have by favor and grace. Man becomes an adoptive son of God, but not a natural Son, like the Word. Deiform beatitude is incomparab!y superior to natural angelic beatitude. The angels who are in heaven now do, as a matter of fact, enjoy supernatural bliss. They have it because they were gratuitously raised to the supernatural order, like men, with the .gift of sanctifying grace. If they had not received it and if in their period of probation they had remained good, they would now be in a state of natural angelic beatitude. In that condition their knowledge, love, and enjoyment of the Supreme Tr~th, Goodness, and Beauty would be mediate, that is through a medium (their "own essences); and though it would be an inexpressibly happy state, there would be nothing in it of the imme-diate vision of God which they now have and which makes them immensely more blessed. Of course their love also would be of another kind, and so would their enjoyment of the divine beauty. The greatest angel that God in all His ¯ omnipotence could create, endowed with all possible gifts and privileges except grace, and .given the highest possible measure of the beatitude that would be natural to an angel, would indeed be inconceivably happy, but immeasurably below any creature enjoying the minimum of God's own special kind of bliss and glory. Likewise, if men had not. been elevated to the super-natural order and destiny, and if throughout their proba-tion they had remained morally good, after death they would be admitted to a state of natural human beatitude, that is,¯ happiness proportionate to the capacities and merits of human nature. They would be united to God. through knowledge, love, and fruition. But this knowledge, being in accordance with the nature of the human, spirit, would be rational, abstractive, discursive. They would 312 THE SUPERNATURAL LIFE know the Creator, not', directly and immediately or from Himself, but from His works and effe,cts. Given such~ and such artistry, the Artist who made it all must be as perfect and lovely and admirable, and even more so. And of course their love of God arid their enjoyment of His beauty could not go beyond the limits and character of their knowledge. The relations of man to God would be different from what they are now:~ he would not be a son, nor a~friend, nor a spouse of God. But natural bumanbeatitude would still be beatitude, and it is well to try tO suspect to'some incipient extent what that means. Even-naturally the human mind and soui have certain capacities and needs and longings for the Infinite; that is why no quantity and no quality of cre-ated goods, however great, can satisfy the human heart. any form of beatitude all aspirations and desires would have to be satiated, and completely so. O~ie would kn~w everything that one would like to know--think of how much that would be, and what an intense thrill it would bring! and one would have everything that his heart could desire. Any kind ofbeatitude would involve perfect satisfaction, and that forever. Since in this mad world we can never have anything even remotely like. a beatific experience, the onIy way in which we can attempt to gain some slight inkling of what it would feel like to be enjoying beatitude, is to gather together in thought all the pleasures and joyful experi-ences that we have ever had, to add to them all the possible delights that we can imagine, and then say, "After all, beatitude is something incomparably grehter and grander' and more glorious than all that!" To possess angelic beatitude would be something marvelously greater still! What then must it be to share in the inconceivable divine beatitude of the most Blessed Trin;ty! "What eye hath 313 G, AUGUSTINE ELLARD not ~seen, nor ear bath heard--what hath. not entered into the heart of man--all these things hath God prepared for them that love him" (I.Corinthians 2:9). Grace, the Seed o: Glor'~t The supernatural life, or the process of deification, exists in two stages of evolution. The fully developed or mature stage is found in the Blessed in heaven; the other, still imperfectly, developed and still immature, is found the Just, that is,. in those who are adorned with sanctifying grace in this world. Fundamentally it is the same life that animates both, even though the observable ~differences may lead one to think the contrary. "Behold what manner of love the Father hath given us, that we should be called children-of God; and. such we are . Beloved, now we are ~hildren of God, and it.hath not yet been manifested what we shall be. We know that if he be manifested, we shall be like him, because we shall see him even as he is" (I John 3:1, 2). "Grace is the seed of glory." That one and the same life can present very diverse appearances, is easily shown from biology. Compare, say, an orange seed germinating in the ground and the beautiful blossoming orange tree that it will be in due time; or the ugly caterpillar crawling in the dusl~ and the lovely butter-fly flitting, about later; or the tadpole and the frog; or, the .case that pleased St. Theresa .so much; the repulsive silk-worm and the delightful little white moth. Do little birds that are. just breaking out of their tiny eggs have that kind of life that is characterized by flight? There is sometl~ing analogous in every human life. Is there reason, in a little child or infant? Evidently in some sense there is. Other-wise, he would not be a little rational animal nor possess human dignity .nor have rights nor be the term of obliga-tions on the part of others. One may go further and point out that there is identity of life in a perfect man and in the microscopic little embryo in his mother's womb that once was he. When the child grows up, he will still be the same being, the same person: and, though his life will b~ different enough, it will not, be another life. Reason is there, but it is latent, undeveloped, not yet full-grown. Ttiough he cannot reason now, before long he will; and notice that every normal act by which his development° is p~omoted contributes to bringing about his full-fledged life of intelligence. So a man with sanctifying.grace in this life cannot see God now, but with every act that increases that grace, his power 'to behold and to enjoy God in eternity is enhanced. In the life Of the Blessed in heaven and ~he life of the ~lust on earth, the fundamental principle from which all activity issues is the same, namely, sanctifying grace. The infused virtues, thequasi-faculties by which that activity is exer-cised, are the same, except that ih the case of the Blessed,~ in place of faith and hope, there is the "light of glory." This is the highest and last grace to be received, and upon its rece~ion beatific life at once begins. The "light of glory" is a participation in tlie intellectuality of God, immediately ~enabling one to contemplate the Infinite. It is often com-pared to a telescope or microscope. The activities of the Bleised and of the 3ust are of course different, but inti-mately related. Even here, in faith there is a certain pa~r~ ticipation in the divine knowledge that no creature could attain by any natural effort; acquaintance with the mystery of the Trinity is an instance of it. Corresponding to actual possession of God in heaven there ~is here, in the virtue of hope, a right 'to that possession and a happy anticipatiofi of it: neither of these could be natural in any creature. The same.charity persists'throughout both stages of thd super-natural life. Between the beatific acts of those in heaven 315 G. AUGUSTINE ELLARD and the supernatural acts of the 2ust there is a certain com-munityor propor~tion, an identity in being or, so to speak, in material, invirtue ofwhich every ~ supernatural act per-formed here is a preparation for beatific activity or, an increase of it. Every meritorious act nbw means more of the vision: of God ineternity. It is to establish this com-munity or proportion in super-nature between super, natural acts here and divinely beatific activity there; that supernatural grace is absolutely necessary for every salutary act. "Without me you can do nothing" (John-15:5). Difference between Natural and Supernatural Suppose that ~ man and a horse are looking at the same thing: the physiological processes of vision, in eyes,, nerves, ' and br~iin, will be about the same in both. In the horse there will not be more than the sensation of vision, but the man the vision will be immediately: and naturally fol- Idwed up by a spiritual idea, immensely different in being and'character from the horse's or even the man's phantasm. In some similar way, in the natural man, not elevated by grace, there will not be more than his natural acts, whereas in the supernaturalized man acts which appear to.be the same or nearly the same will be followed up eventually and, , as it were, naturally, by beatific acts like those which con-stitute no l~ss than the beatitude of God. Grace really gives men a new and fourth kind of life, and to the~ angels a sec-ond kind': a deified life. A fervent supernatural man may wonder why, if thus there be divinity in his acts,, why in fact, if he be, so to speak,, full of divinity, he.does not feel conscious of it. If he did, his life of faith would be quite different. He has to take it on faith, like the real presence of Christ in the Eucharist, that his supernatural acts are immensely different from his natural acts. All human knowledge',comes through ~the 316 THE SUPERNATURAL! LIFE senses; we have no di'rectapprehension of spiritual realities. Even the spirituality of the human soul is not perceived, but proved by reasoning from thechara~t~r of its acts! It still more impossible to experience spiritual realities that are supernatural~ and just because they are supernatural. Cer-tain mystics, namely those who. are in the state termed technically~'"the mystical marriage," are said to experience habitually the fact that their, supernatural activity is a par-ticipation in the life and activity of God. Unconsciousness of a gift is no sign that'it does not exist or is not present. ~A baby boy born to the Queen of England wofild have royal dignit~r of the first magnitude ~ind immense imperial rights, and at the same time know nothing of them. Some years' ago the Dionne quintuplets possessed an absolutely unique distinction, to say nothing bf much money, and they were the cynosure of world-wide attention. but it all mhde slight, difference in their little consciousnesses. Wherever there is a distinct sort of life, there must also be a differencd of underlying structure. If the activities or functions, that is, the physiology, be different, there must also be an anatomical difference. Elephants and mice can-not have the .same joys and sorrows. Neither can rabbits and eagles, nor alligators and kangaroos. N0~ Can men with rational souls and animal~ without them. -Men with the experiences of the supernatural life and men without them cannot be just the same in structure. Elernents of Supernatural Organism Theologians generally consider that there are fifteen elements in the permanent organism or mechanism of the, supernatural life. Among these sanctifying grace is first and fundamental. Sanctifying grace is best conc~:,ved as a participation in the divine nature, that 'is, in what we dis- 317 G. AUGUSTINE ELLARD tinguisff as the fundamental principle of vital activity~ God. .It is to the supernatural life approximately human nature (body plus soul) is to our naturalhfiman life. It is the Substratum or basis or root, out of which everything in the supernatural life somehow "comes. It often compared to the soul: as the soul is the principle human life, so sanctifying grace is~ the primary internal principle of the supernatural life. One who has it will also have everything else. Every living nature must have vital power~ or facul-, ties also. For example, dogs have the power to see, hear, and so on, even when they are not exercising those powers ¯ because, say, they are asleep. Men have power to think and will, even when they are not using those faculties. The faculties of. the supernatural life are the infused virtues. They give one the permanent power to act supernaturally, in a way that is ¯somehow divine. They are not, like natural virtues, dispositions acquired by practice, to act with readiness and facility. They are really new powers do something quite different and superigr. Commonly seven infused virtues are enumerated, three theological and ~four moral. Activity of the theological virtues unites one directly with God. Faith is the intellectual theological virtue, ,faculty of. knowing supernaturally. It gives one ~ participa-tion in knowledge that is peculiar to God and naturally not accessible. In the light of it, the supernatural life is intel- ,ligently, consciously, and freely lived. Hope makes it pos-sible to desire and to seek the Supreme Good in a way that is supernatural. It gives one a sort of anticipated .possession of God and the beatific life. "Whoso hath this hope on him, halloweth himself, even as he is hallowed" (I John 3:3). Charity enables one to love the Infinite Goodness supern~aturally; and is a participation in God's own mode 318 THE SUPERNATURAL LIFE of loving. Without, it one could still love God, but naturally, not supernaturally. The infused moral vir-tues-- prudence, justice, temperance, and fortitude--give one the power to use creatures rightly and in a way that is positively conducive to the beatific vision of God. The gifts of the Holy Spirit~wisdom, understanding, knowledge, counsel, piety, fortitude, and fear of the Lord --are so many more permanent super-faculties. They dis-pose one to follow the i~stinct and motion of the Holy Spirit, as the infused moral virtues dispose one to follow the dictates of reason enlightened and elevated by faith'. The gifts are more passive than.the virtues, and their opera-tion as contrasted with that of the virtues is often likened to that of wind upon the sails of a ship, whereas exercising the virtues would be like rowing. The effect of the gifts, at least when highly developed, may be compared to the incommunicable skill of a genius in music: he can teach the technique---corresponding to the.virtues---~but that super-ior, indefinable, something that comes with genius he can- -not impart tb another. In the more advanced degrees of sanctity and contemplat.ion the gifts are especially active and important. ¯ Actual grace, is the counterl~art to activity in the natural life. It puts a certain divinity into one's activity. Unlike the forms of grace hitherto considered, it is not a habit, not something permanent. Like any particular form of activity, it comes and goes. Hence it cannot be found in a sleeping person, for example, nor in a baptized-infant, nor in the mentally deranged. As sound stimulates one's ears to hear, prevenient actual grace comes, when the oc-casion i~ apt to stimulate one's natural and supernatural faculties into action. !t arouses, or consists in, such ideas in the mind and indeliberate impulses in the will as are conducive to one's spiritual advancement. In this sense G. AUGUSTINE ELLARD actual grace enters into consciousness, whereas none of the other kirids of grace do. Where there is no. thinking or willing that makes for salvation, there is no actual grace at work. If then one respbnd to the stimulation, consent of the will 'and execution of the decision are made with the help of c~oncomitant actual grace. Since consent is from the will, it is vital, free, and human; since it is also from grace, it is divinized. Grace makes one think and will, like God. An example may .help to illustrate the functioning of grace. Suppose that Doctors A and B, while driving in the coun.try, happen to come upon a man who has just been seriously wounded in an accident.and is lying in great dis-tress beside the highway. This is the apt occasion. Dr. A is an agnostic, but a kindly man, whereas Dr. B is a devout Catholic and in the state of grace. It is proper that the doctors should do what they can for the injured man, whether they will be paid for it or not. Such is the fact: so God judges and wills. In this simple case, naturally and without grace, any kind-hearted man could make the same judgment and-feel inclined to give his aid. Dr. A responds to the occasion generously; and his. act is one of natural nobility. It may even be said that he judges and wills as God does. But it is all in the natural order, there is no divine entity in it, and he cannot expect as a result an increase of the beatific vision. Dr. B joinsDr. A in helping the man. Presumably his acts, apparently similar to Dr. A's, will be supernaturalized by grace. If his motive be supernatural, they certainly will. Then grace will enter into the acts of mind and will by which he sees the need of giving aid and feels inclined to give° it, Thus far prevenient grace in some sense will be at work. ~ Then he would &lib-erately decide to help the injured man, and this decision would be made with concomitant grace. The appropriate infused virtues or gifts, in this case at least charity.and pru- 32O THE SUPERNATURAL LIFE dence, would be operative, andthe whole process would be sustained and dignified by sanctifying grace. Dr. B's acts of judgment and will would be like' God's, not only in their character as judgments or volitions, but also in the very entity which constitutes them and places them in the order of being of the beatific vision. The contrast between a super-natural actand a natural act may becompared,to the differ-ence between a consecrated host and one that is not conse-crated. Though there may be little or no observable dif- "ference, the real, interior difference is very great indeed and is known, not ~by experience, but by faith. Conclusion Thus far little or nothing has been said about what we might call the properties of the supernatural life: the dig-. nity that belongs to an adopted child of God, the plane of intimacy with God on which such a ~child is entitled,~to live, membership in the Mystica! Body of Christ, and so forth. Nor have we given a complete idea of the workings.of ac-tual grace. For the adequate portrayal of the supernatfiral life in all its pha~es, a treatment of these subjects v~ould be necessary: but this treatment Would take Us far bey.ond.the limits set for the present article. However, one practical and valuable conclusion may well be mentioned here. Granted that the supernatural life is a real participation in the life and activity proper to God, it is easy to see what its supreme law must be: to imitate G6d, as far as possible; to think and judge ~nd will as He thinks and,judges and wills; and to ~ooperate with Him,in carrying out, as far as depends on us, His most magnificent cosmic plan, for His eternal glory and for the deiform beati-tude of His rational creatures. 321 Supplying Days of Absence I:rorn t:he Novifiat:e Adam C. Ellis, S.2. THE CI-IURCH is very solicitous about the proper training of novices in the religious life. Hence she demands of all religious institutes that they devote at least'one entire year to the spiritual formation of candidates before the profession of vows, and this canonical ~tear of novitiate is a requisite for the validity of the first profession of temporary vows (cf. canons 555 and 572). An absence of more than thirty darts interrupts the canonical year, and the novitiate must ,be started over, even though the novice remained outside the novitiate house with the permission of superiors and for grave reasons (cf. canon 556, § 1). When the days of absence do not exceed thirty it is desirable, and in some cases necessary, that they be supplied before the profession of first, vows. Here is the text of the Code regardihg such da~s of absence: "If the novice, with the permission of superiors or constrained by force, has p~ssed more than fifteen days but not more than thirty days even interruptedly outside the precincts of the house under the obedience of the superior, it is necessary and sufficient for the vdidlty of the novitiate t~at he supp|y the number of days so passed outside; if for a period not exceedincj fifteen days, the supplementing for this period can be pr~escribed by superiors, but it is not necessary for validity."~ How are darts "of absen~ ~ountecl? Canon 32, n. 1 tells us that a day consists of 2"4 hours counting contin.uously from midnight, to .midnight. Hence parts of days are not counted as canonical days. If a novice goes toa hospital on Monday motrting, and returns to the novitiate on Saturday afternoon of the same week, he has been absent for four days'only. Monday and Saturday are not counted since 322 ^~SENC~ FRO~ Novm^~ ¯the absenceon those days did not amount to a period of 24 hours counting from midnight to midnight. When must the days of absence be supplied? When they.exceed fifteen, but are not over thirty. Hence if a novice has been absent 'exactly fifteen days, it is not required for the validity of the subsequent profession, that' these days be supplied. However, it is well to note h~re that. all days of absence, whether continuous or not, must be counted. Every period of absence ~from midriight to mid- ~ night counts as a day of absence, even though these periods of absence be separated by months. How many days of absence must be Supplied? If the novice has been absent more than fifteen days; all the days of absence must be supplied. Thus, if a novite had been absent twenty days, it would not suffice to make up five days. The total number of days of absenceS'must be sup~ plied before the novice can make a valid profession. Are there am.! exceptions? No, there are not. Even though the novice is absent with the permission of his superior or constrained by force, the days of absence must be counted. Thus,' if the novices have a villh in which they spend some days during the~ summei together with the master ot~ novices, these days are counted as days o.f absence, since a villa is not a novitiate house. On the other hand'a distinction must be made between the novitiate house" arid the novitiate proper, or that part of the house which is destined for the exclusive use of the novices. The canon says that days spent outside the novitate house, must be supplied; it does not say that days spent outside th~ pre-cincts of the novitiate must be supplied, if the novice. remains in the house in which the novitiate is located., For, example, if a novice who is seriously ill is transferred from the novitiate quarters to the community infirmary which is located in another part of the house, the days spent in the 323 ADAM C. ELLIS ° ¯ infirmary outside the novitiate quarters would not be counted as days of absence, since he remains in the house in which the novitiate is located. While it is truethat canon 556, § 4 states that the novi-tiate is not interrupted by the transfer of a novice from one novitiate house to another,of the same institute, it is equally true,~ that the days spent on the journey from one novitiate house to another must be counted as days of absence"(cf. Code Commission, July 13, 1930). There. is no contradiction here. It is or~e thing to say that a,novice who has begun his novitiate in one novitiate house of the institute may~ continue that novitiate in another novitiat~ house of the same institute, for instance, in that~ of another province. It is quite a distinct thing to say that.the days spentin traveling from one novitiate house to another mu~st be counted as days of absence from the novitiate. As a matter of fact the novice is,absent from the n6vitiate house while he is making the journey to the second novitiate house,-, hence these days. must be counted, as days of absence. The,, contrary opinion which was held by some authors is no 'longer tenable after the decision of the Code Commission mentioned above. Absence of fifteen days or less. If the numbe~ of days of absence does not exceed fifteen, it is not necessary for the validity of the .subsequent profession~that they be supplied. However, the Code permits the superior to~ prescribe that these days of absence be made up; but not under pain of invalidity of the subsequent profession. The superior not obliged to require the supplying of these days of absence. Thus hemay allow a"novice who has: been absent fourteen days because of illness or for some other just reasoffto take his, vows together with his class a't.the end 6f the canonical year. ¯ " ,' Absence during second ~lear of novitiate. The legisla-,' 324 A~ENCE FROM ~OVITIATJ~ tion of the Code.applies to the first or canbnical year only. It is left to the constitutions of each institute to regulate_' absences.during the second0y(ar of novitiate; The Instruc-tion on the Second Year of Novitiate, issued by the Sacred Congregation of Religious on November 3, ~921, permits the novice to leave the novitiate house-for, training in the wokks of the institute and for the.testing of his capabilities. This permiision is granted, however, only on condition that-the constitutions allow ~the novice to be thus trained and tested in another house of the institute. Furthermore, the Instruction prescribes tha~ the novice must be recalled to the novitiate house at least two months b~fore the day of profession in order that bemay prepare himself properly and strengthen himself in the spirit of his vocation. Conclusion: In this commentary on canon 556, n. 2, wehave stated the requirements of the law regarding the supplying of days of absence~ from the n6.vitiate~ We.,have seen ufider what conditions such~ days of absence must be made up in order that tl~e subsequent profession be valid. In other cases such?days ,,of absence need not be supplied unless superiors so prescribe. Only complete days of 24 bouts, counting from midnight to midnight, are counted as canonical days. V This does not mean that superiors should disregard the spirit of the law which demands that the novices spend the entire ,time of the canonical year in the " novitiate,~. . , ands. undergo the ,strict .tr~aining prescribed in other canons of the Code. To~ allow a novice to spend hours of the day or night outside the novitiate house in the perfbrmance of the works of the institute, or 'in attending classes, is contrary to the' spirit of this legislation, even though these 16eriods of .~absence "do not amount tofull canonical' days, and co~sequdntly are not to be counted i~s days of absence which must be supplied. Such conduct, would be detrimental not qnly to the spiritual wellbeing 325 ¯ ADAMC. ELLIS of the individual novice, but more so to the morale of the institute as a whole0 since the spirit of the institute will be no better than that Of-its individual members. Superiors can promote the welfare of their institute in no better way than by carrying out. the prescriptions' of the Church regarding the novitiate, keeping in mind the spirit of the law, "for the letter kills, but the spirit gives life" (2 Corin-thians 3 : 6). IMPORTANT ANNOUNCEMENTS (Even if gou don't ordinaril~/ read "'Important Announcements, please read. these;) Subscription-Renewals Our~ next issue (November 15, 1942) will be the last number of Volume I Of the.REVIEW. For the majority of our readers, that will mean the expiration 6f their.subscriptions. If your subscriptign will expire with that number and you intend to renew it, you can do us an immense service bg renewing now. By renewing now,-instead of waiting, you will "help us to take care of the renewals more efficiently and to make 'more accurate cal-culations for the printing of Volume II. Just send your check or a morley order, together with your name and address. Thank gout¯ Back Numbers We can no longer supply a complete set.of back numbers of the REVIEW. The January. ~nd March numbers are entirely out, and .there are only. a few remaining copies of, the othei numbers. Many of our recent subscribers want the back numbers. Perhaps you can help them. If you do not intend to save or bind your, back numbers, you may be willin.g.to give them to these new ~ubscribers. If you wish to do this, you may send the back numbers to us, and we will transfer, them gratis to the new subscribers who have requested them. THE EDITORS. 326 The "New Commandment:" ot: Love Matthew, Germing, S,J. ~'~'HE gospel written by "the disciple whom Jesu~ loved" i| has been styled a spiritual gospel It was so desig-nated already in the time of Clement of Alexandria (i50-220 A.D.). Several reasons may be assigned for thee design.ation,.but the one that is pertinent to this drticle is the fact that St. dohn tells us so.much of the.loveof God,and t14i~ neighbor, and doits so in the very words of our Savior. "A new commandment I give you, that you love one another: that as I have loved you, you also love one another. By. this will all men know that you are my disciples, if you havelove for one another" (,lohn 13: 34, 35). Out'Lord did not me~n that the precept of loving one another had not existed in th~ Old .Law, but that He was giving His disciples a new standard and a new motive in observing it. They were to love. one another as Hehad loved them, that is, with' the same kind of love, thotigh they would not be able to love in tl4d same degree.~ And 'this lo~e was to be a test of their ~a~herence.and loyalty to k Him. Again, "As the Father has loved md[ I also ha're loved you. Abide in my love. If ygu keep my command-ments you will abide in my love, as I also have kept my Father's commandment and abide in his love " This is my commandment that you love one another as. I have loved y6u. Greater love,than this no one has, that one lay down his life for his friends. You are my frieiadsif yoti do the things I command you" (J01~n 15:9, 10,,12-~15). And in his" Epistles the beloved disciple again and again recurs to the subject of 10re love of God and of the breth-ren. "This is the message you have h~ard from the begin-ning, that we sh6uld love one another. He who do~s not 327 MATTHEW GERMING love abides in death. M~r dear children, let us not love in word, neither with the tongue, but in deed and in truth. And this is hi~ commandment, that we. should believe in the name of his Son 'jesus Christ, and love one another, even as 'he gave us commandment. And he who keeps his commandments abides in God, a'nd God in him" (! 'jOhn 3:11, 15, 18, 23, 24). "Beloved, let us love~ofie another, for love is from God . He Who does not love does not know God; for God is love. In this is the lo~;e,~not that we have loved God, but that he has fi'rst lovedus and sent his Sdn a propitiation for bur sins. Beloved, if Godhas so ¯ loved us, we alsoought to love one another" (I ,John 4:7, 8,~10. 11). "Special Import t:or Relioibus There is no mistaking the import and force of these words. Love of one an~other is hot a counsel, of per~fe¢- tion: it is a c0mmandmentin the strict sense of she"word, a commandment which our Savior emphasized by frequent r~petition justas a teacher is wont to emphasize an impor-tant point in a lesson. There is, probably, no. gospel pre-. cept which He incul~ated With ~more frequent and loving insistence than the commandmen~ of love.- This alone"qs clear evidence of its j,.~upreme importance, in the Christian life. For persons, consecratedto God, devoted to H~°~pe-cial~ service and leading a common life,, the importanceof mutual love can hardly be exaggerated.~ It may be said without~ hesitation that th~ ~happiness of"a religi0us~'com-mui4ity depends largely on the practice" of.this-virtue. Brotherly_love in a hotis~means that its members think and speak well ~)f 6ne anothei?, are"kinci and cc~ns{derate and patient in tiae[r relations with or/e another, ever ready to Serve and acc6~fiamodate whenever there is ~eed or .occasion. Where-this ~piritreigns, there reigns the ~ace of Christ~ the peace which the angels announced at His birth ahd 328 which He Himself bequeathed ~to his Apostles when He said: "Peace I leave with you, my peace I give to you. When the members of a community live in charity, they possess this peace of Chiist and experience the. truth of the saying of Holy~ Scripture: "How good and pleasant a thing it is for brethren to dwell together in unity" (Ps. 132). Then they do their best work for the cause of Christ, for their own perfection, for one another and. for the common good. ~ :. I do not mean to say~ that peace and charity remove-all the0hard things'from their path in life. They do not. Hard-ships remain, and difficulties may remain. The religious life is not an easy life for the natural man. This we ought to realize from the start. Of its very." nature the life of the vows involves restrictions that are irksome :at times to flesh and blood, that try a person's good will and,. the strength of that will. Duties and observances, some of which are naturally distasteful, do not disappear ~from a community in which charity prevails, but they 'become easier to comply with. Duties are performed with good will and joy of heart; °difficulties are borne ~as part of the day's work for the love of God by re.~son of the charity of Christ that reigns within and all around the individual members of such a community. On the other hand, when there is not charity in a group~ of religious, large or small', then there is aloofness, suspicion, misunderstanding, carping and faultfinding, each looking out for self. Arid selfishness spells the death 0f brotherly love. Highly important and salutary as mutual love is for our home life in our relations with one another, it is equally so in our dealings with, people of the world. Worldly~ interests as such are a matter of indifference to us religious, but there is one big interest to which none of ~us can be indifferent__the interest~ or interests of Christ and His 329 "MATTHEW GERMING Church~ The expression'is comprehensive'and'apparently vague, but there is nothing vague about its real meaning. It means the spread of the knowled~ge and love of Our Lord 2esus Christ in the minds and hearts of all men. It means the endeavor to do men and women some spiritual good, to make them think and provide for their immortal souls. And ~s men are so constituted' that they are unable~to think of their souls v~hile their bodies are ill or starving, it is our duty sometimes to interest ourselves in their bo, dily wel-fare also. These are the things to which the religious of all active orders in the Church have once fo~ all dedicated their lives, their every effort of soul and body. When duty car-ries us into a vast variety of work, much of which of itself is purely secular in character, we must not become confused in our aims and lose our perspective. Our ultimate purpose in all .things is spiritual. ~'This spiritual purpose ought to ¯ be the~very soul of all our external activity. It need not and cannot alw~iys be present in our thoughts, but'it should never be far removed from them. Now charity, in the sense of kindness of speech and manner and whole conduct, is a powerful means of doing spiritual good to people of every class and condition. It is a means that lies within the reachof every religious, even of the infirm members of a community. They can do much by their gentleness and patience in the way of spreading the good odor of Christ. L~irger opportunities fall to those who are in positions of active duty, whether their work brings them in contact with outsiders or is limited to serv-ices within .the cl6ister, where they meet'only their fellow religious. All can be kind and gracious in speech and man-ner, first of all, to their own--and this is of great impor-tancemand then to everyone else. Externs who know little ofreligious but now and then have occasion to' observe their conduct are decidedly edified 330 THE "NEW COMMANDMENT~' and drawn closer to Christ when they find by actual experi-ence that these men and women in strange garb are invari-ably kind and considerate, speak well of-one another and of other peop.l~e, are patient and forbearing even in trying circumstances, never petty or selfish, peevish or irascible. It is well for religious to remember that persons of the world when coming to a convent or other religious house are all eyes and ears. Some of them are on, the alert co catch a glimpse of the manner in which religious treat one another. They make it a point to observe closely, and they comment freely among themselves and others on what they have observed. Favorable impressions received ¯ add to the esteem in which they hold the religious life and are not seldom the cause or occasion of spiritual good in a variety of,~ways which we,never thought of. They clear awayanti-Catholic prejudice, possibly d~evelop a latent voc~ation to the religious life or the priesthood, bring a heft- ~ tating soul into the true fold, or a negligent Catholic back to the sacraments. Good example in th.e matter of kind-ness rarely fails to produce some beneficial sp!ritual result though this result may never' become known. The foufiders of religious orders were not unmindful of this. Everyone Who has read the life of St. Francis knows that he regarded good example as a Silent sermon. St. Igna- , tius went fully as far as the Poverello of Assisi when in the constitutions of his order he reminded his followers that they ought to accomplish even more good by their example than by their preaching. And St. ,John Baptist de la Salle set dowi~ good example as one of the three principal means by which the religious educator was to exercise his zeal in dealing with his pupils. Don Quite extraordinary for the spiritual influence he exerted over others by his kind ways was St. John Bosco, 331 educator, and founder of two religious congregations in the nineteenth century. He often used kindness as a first ,approach ~to boys and young men whom he wanted to draw to better ways of life. One day. the Cardinal Archbishop of Turin, ' interested dn 3oh~ Bosco's educational ~work, asked him about his methodS. The saint's answer was to ~the effect that it-was necessary, first of all, to interest one-self in the boys and~ their doings. One must be good and kind to them, and thus gain their confidence. "'Gain their c~nfidence, °' muse~l the Cardinal. "How do you get near them?" he inquired. The two were riding in the~Cardi-hal's ~arriage through' the city of Turin. "Is there any place in this0neighborhood," asked 3ohn Bosco, "in'which there is a group of boys? . Plenty of them in the Piazza del. popolo," .replied the Cardinal. And with that he directed th~ driver to go to the square mentioned. Yes; there were the boys playing a game. As soon as the ~:ar-riage stopped,-Don° Bosco stepped out, the Cardinal remaining inside to watch proceedings~. o When" they saw Don Bosc~ appr~oaching, the lads scampered a~ay. Their visitor had foreseen tha~t they would do this, but he was able to hail a few loiteiers, spoke kindly to them, and ~heir favorable reaction soon brought back the whole group. Then he distributed little presents to the urchins, put in a few questions about their game, their fathers and mothers, and so forth, and said abrupt!y: "Com~, boys, cohtinue your game, and let me loin in." Tucking up his cassock he played with them some fifteen minutes. As a seminarian he had been at pains to become an expert playe~ at many ghmes for no other reason than to be ready for .just such occasions as the present one. The boys asked him to stay longer, but he must not keep the Cardinal waiting. Before leaving his Youthful compan-ions, cautiously and in his usual agreeable, manner he spoke 332 THE "NEW COMMANDMENT" to .them about going to church' and to confession, saying their prayers, and so forth. As the boys saw him turn to depart, they quickly formed a double line an~d escorted their guest back to the carriage, which soon drove away amid the cheers of these lusty young ItaliansI. Not all men can do what St: 3ohn Bosco did, but all can learn from him the lesson that in.order to benefit young "people in a spiritual way it is necessary to approach them with a sympathetic attitude, interest oneself in them and tfieir innocent pursuits, and in this way build up confi-dence. ~' Love is in the Will In considering our own charity, we should not think of love as a sentiment, in whatever sense wemay under2 stand this word. In reality true love resides essentially in the will. It may exist with-out any sensible emotion; it may also be highly emotional. This is true of both natural and supernatural love. And the emotion, whether super-natural or natural, may by present but not manifest itself in the sense faculties. Love, I said, resides essentially in the soul. It con-sists therefore in cherishing the person loved, appreciating and esteeming him, wishigg him well and consequently thinking and speaking well of him, .doing him good, .as far as lies in one's power. When we do this for a purely nat-ural reason, our love is of the natural type. If, for exampl.e, we love a fellow religious because ofhis or her gifts of mind or disposition--twit and humor, ability of entertaining and amusing others---our love and esteem of such a one is nat-ural. This means, in the first place, that ,it may merit, no heavenly reward. In order that an action may certainly deserve a reward in heaven, the motive itself of the act, even IAuffra~', Blessed John Bosco, c. 14. , 33'3 MATTHEW GERMING one that is naturally good, must be supernatural. The thought contained in our Blessed Lord's words, "As long as you did it to one of the least of these my brethren, you did it to me," furnishes us such a motive. Secondly, in the case of religious living in community, purely natural 10ve may lead to uncharitableness: For if we associate with those only who are most congenial and entertaining, we shall instinctively avoid others who are less congenial and com-panionable, and this is selfish and may. easily be unchari-table. Brotherly love requires that everyone be agreeable to others to the best of his or her ability. Were Christ our Lord in our midst at recreation time, He would seek out the most lonesome soul in the room, and would comfort and encourage such a one. Our Savior regarded the natural motives one may have for loving others quite insu~cient for His followers. In the Sermon on the Mount we read: "I say to you, love your enemies . that you may be the children'of your Father 'in heaven, who makes l~is sun to rise on the good and the evil, and sends rain on the just and the unjust. For if you love those who love you, what reward shall-you have? Do not even the publicans do that?" (Matthew 5:44-46). All men are the children of God, adopted brothers and sisters of our Lord ,lesus Christ, destined for eternal happiness. As St. Paul writes in his first epistle to Timothy (2:4), God "wishes all rne"n to be. saved and tO come to the knowledge of the truth" not only Catholics, but non- Catholics too and non-Christians, pagans and infidels all o~¢er the~world. Not all are in actual possessio.n of sancti-fying grace, or faith, hope and charity, or the Other virtues, arid of the wonderful gifts of the Holy Ghost. But the souls of all of them bear the stamp--so to say---of an immortal and supernatural destiny. We may not exclude them from our love. Nor must we think that 'they are 334 THE"NEW COMMANDMENT" incapable of doing good works, or that the good works they do are worthless, do not bring .upon them grace and blessing from their beneficent Father in heaven. That would be against the teaching and example of our Divine Lord. The story of the good Samaritan illustrates this. admirably. All know the incident as told by Christ Him-self. Com'mentatorson the gospel are of the opinion that it is based on facts. This good Samaritan, who took pity On the man lying by the wayside, wounded and robbed,. was not a Jew, had not th~ Jewish religion. In our man-ner of speaking, he was a heretic and schismatic. But our Savior commended his conduct because of his compassion and charity. There are many good Samaritans at the present day, men and women who, in ,spite of their handicap in not having the true faith, devote time and effort and worldly means to, the relief of the poor and suffering children of men, who are also the children of our Father in heaven: We should not shrug ,our shoulders in depreciation of what they do. Anyone who does that may expect~to hear from Christ the words He spoke to the self-sufficient hwyer: "Go, and do thou also in like manner." We ought rather to praise charitable works no matter who does them, and glove the doers of them credit for a good ,motive. Who knows.that they have not a good in~ention, even a super-natural one? And even if they are acting from purely nat-ural principles, still natural virtue is better than no virtue at all. R~lieving distress is a virtue, at least a,natural one. It is a benefit done to others, and God will reward it in some way. The unselfishness of these charitable people may, dispose their souls for the reception of the. true faith. The Cornmunit~ is a Famitg Every community, of religious is rightly called a reli-gious family. Its members bear to each other a~ relation- 335 MATTHEW GERMING . ship analogous to that which obtains between, the indi-viduals of a family consisting of father, mother, and chil-dr. en. The bond of union between members of the same reli-gious family is a moral and supernatural one. Not 9nly are the.y united~as are all the faithful~by the bond Of divine charity through which they are incorpgrated.in the mysti-cal body of Christ, but they are closely bound together by their common consecration to God and by their~observance of one and the same rule of life. In such a family we expect kindness and charity to abound. And they will abound as,~long as its members are ~true to their-consecration, and are faithful in observing their rules and regulations and the orders of their superiors, all of which have been wisely ordained for their spiritual and temporalwell-being. This in. general. But I will add a point which is definite and particular. Religious must be unselfish, unselfish in their thoughts~ in their words, and in their dealings with one another. One founder of a religious order wants his fol-lowers to be so unselfish as "in all things to yield to others thee better part, esteeming all in their hearts superior to themselves, striving to see in everyone the' image of our Lord 3esus Christ." ¯ ¯ ,, As for the last recommendation, religious will be much helped in this striving if, in their every~'day lives, they make a Serious endeavor to fix their attention not on What "is faulty or less worthy in thdir fellow religious, but on what is commendable and worthy of imitation.:~ This practide of seeing in others what is good and praiseworthy is not only commendable in itself, but is at "the same time an effective means of counteracting the common tendency to think and judge ill' of others. In the Book of Exodus (32:22), Aaron speaking of the 3ews, says to Moses: "Thou know-est this people, that they are prone to evil." If we restrict the meaning of the statement to speaking and judging 336 THE'°~EW COMMANDMENT" adversely of other~, we may say that it is true of well-nigh all men. We find its parallel even in the intellectual order. "The ready belief in ,falsehood, and the slow acceptance of truth, is among the most observed traits of human nature.''z We muit beware of, the propensity,, to think and judge unfavorably of others. We must never ~unnecessaiily and deliberately entertain discreditable thoughts either of our fellow religious or of other persons; most of all, must we never express them in words. This:would be criticism and criticism is. out of place in .a religious community. We must not criticise our equals. Our Lord forbids it. "Do not juc~g, He says; "and you shall, not be judged; do not condemn, and you shall not be condemned" (Luke 6:37). We must not criticise superiors; the reason is the same: Cl~rist forbids it. This is the supernatural reason and is all-su~cient. But there are natural reasons also for.not criticising the decisions or actions and policies of superiors. They have knowledge and information concerning,things to be done which.we have not. Moreover, they take int6 consideration, as they are bound to do, every angle of an event or situation, and the welfare of the whole commun-ity, whereas weare often satisfied to view the case from the particular aspect that affects us. Superiors bear heavy bur-dens for our sakes; we owe them support and cooperation, which we can give them 'by our ready and willing obedi-ence. Let us ~heed.the words of St. Paul:. "I therefore exhort you that you walk worthy of the vocation in Which you are called, with all~ humility and meekness, with patience, 'supporting one another in charity" (Ephesians 4:2)" And these of St. Peter: "Before all things have a constant mutual charity among yourselves; for charity covers a multitude of sins" (I Peter 4:8). ~Frands-'Thompson, Saint 19natius Logola, c.° 12, p. 283. ~ 33~ to Assist Dying Non-Catholics Gerald Kelly, S.J. ACCORDING to the doctors, it was certain that the patient would not l~ave the hospital alive: Accord-ing to the hospital register, it was equally cert~iin that the man was not a Catholic. In fact, as Sister Mary later ~liscovered, he knew little about God, less about religion in general, and-nothing about the Catholic Church. But his disposition, was excellent. In the. subsequent weeks of his lingering illness he showed eagerness and a great capacity foi instruction. He expressed an earnest desire to enter the Catholic Church, was baptized, received Extreme.Unction and.the Holy Euchi~rist, and died a truly pious death. Thus goes the story of the ideal way of providing for dying non-Catholics: to bring them to open profession of the Catholic Faith and to confer upon them the Sacraments that they need and are capable of receiving. It is the ideal; at times it is realizable, often'enough it is impossible. Some people are outside the Church through ill-will; all that we can do for them is pray that they will cooperate with the grace of God. Others are outside the fold through an ignorance which will respond to "treatment"~as in the example alleged above. And many are non-Catholics by reason of an ignorance which cannot be removed: either they are convinced that their own religion is all right, or at least they are convinced that the Catholic Church is all wrong. / People can belong .to this third class witl~out having any real ill-will. They are non-Catholics "in good faith," as, we say. They belong "to the soul of the Church," as some explain it; or, as others say, they are "invisible mere- 338 APOS'~OLATE TO ASSIST DYING NON,CATHOLICS bers of the visible Church." Call it what you will, these people can save their souls, even without explicit profession of the Catholic Faith, lorouided theft fulfill certain mini-mum essentials for saloation. What are these minimum essentials of salvation? Prac-tically speaking,~ they may be summed up in four acts that involve the free cooperation of a human being with the grace of God, namely, acts of Faith, Hope, Charity, and .Contri-tion. They must be supernatural acts, that is, made. with the help of grace, and rooted in a free acceptance of Divine Revelation. Thus, the basic act in this~series is supernatural Faith, not a vague sentimental thing that many people call faith, not the mere Work of human reason, but the accept-ance by man of truths revealed by God and because they are revealed by God. It is not necessary to make an explicit act of faith in all the dogmas of the Catholic Faith, but to be sure of salvation one must believe at least in these four revealed truths: the existence of God, the fact that God re-wards the good and punishes the wicked, the mystery of the Blessed Trinity, the mystery~of the Incarnation. " Anyone with a truly .apostolic spirit will Want to help non-Cath01ics (o make these necessary acts. It cannot be left to chance, because God does not work by chance; He works thrpugh ordinary human instruments. The true apostle, therefore, will try to devise a means of providing the dying non-Catholic with this opportunity. But in this apostolic endeavor he will find himself con-fronted with two serious difficulties; the first being to ob-tain a brief, yet apt formulatidn of the necessary prayers', the second consisting in gaining an approach to the non- Catholic without provoking antagonism. Several years ago, Monsignor Raphael 3. Markham, of the Archdiocese of Cincinnati, then professor of Pastoral Theology at Mount St. Mary Seminary, Norwood, Ohio, 339 GERALD KELLY worked ,out- a splendid solution to both.these,, problems. First he compiled a formula of the necessary prayers which is:admirable for its brevity, adequateness, and simple beauty~ Next he had these prayers printed on cards which, though attractive to the .eye, contain no reference to Catholicism that might je0paridze the.good cause in the case of a non- Catholic whom long years of misrepresentation had made suspicious of the Catholic Church. These cards can be p!aced near the bedside, sent through a friend--there are innumerable ways of getting them into the hands of non- Catholics without wakening suspicious prejudice~ ~. Monsignor .Markham's venture was first launched on a very smal! scale. He distributed the cards to his own class and explained the method of using .them. Later, someone drew the attention of Archbishop McNicholas to the novel apostolic plan, and he insisted that it get wider recognition. In the subsequent years, the mo:vement has grown 'im-mensely, and the results have been most gratifying. We presume that all religious, p~rticularly those w15o have o'.casion to minister to the sick and the dying, will.be deeply interested in this trdly apostolic, venture. Anyone who wishes more information can obtain an explanatory brochure an~l a few sample cards by writing to one of the addresses given be!ow. The cards themselves, whether plain or hand-tinted, sell at a very moderate price--merely ehough to cover expenses. At present Monsignor Markham and his associates are particularly interested in distributing a small, convenient card designed espe~cially for the use of men in our armed forces. For brochure and cards write to:., ,(a) Rt: Reu. R. d. Markham, S.T.D., Compton Road, Hartwell, Cincinnati, Ohio. (b) Sisters of the Poor of St. Francis, St. Clare Convent, Harttoell, Cin-cinnati, Ohio. (c) Sister M. Carmelita, R.S.M., Convent of Mercy, 1409 Freeman Avenue, Cincinnati, Ohio. 340 -. Commun ca!: ons [EDITOR'S NOTE: In our July number (p. 218) we outlined one practical di~culty concerning the spiritual direction of religious and asked for constructive comment and suggestions. We have received many communications on the subject. ,We cannot publish alldn this number, but we are printing as many as space permits. The remainder will be used in the next number. Further comments, either on the o~iginal editorial ~r ~on the communications printed in the~ present number, will be welcomed. Most of the letters concern the direction of Sisters. Considering their number and the fact that their spiritual direction must be limited almost exclusively to the confessional, this was to be expected. However.' the readers" attention is called to the excellent communication from a Brother Novice Master that appears in this number. More such letters would be ~helpful; we have a large number of Brothers among our subscribers. The editors assume no responsibility for the opinions expressed in these com-munications. ,Judge them on their own merits.] From Priesf~ - Rdverend Fathers: Du~ing ofir semifiary, days we used to" say that allconfessors (like all Gaiil) could be~divided into thre~ classes: confessors who simply " said "For your penance say--"; confessors ~ho said "Tomorrow's feast reminds us that ", and good confessors. Several years'°~experience in hearing confessions may have led us to r~vise that rattier hasty generahzatlon. As secular priests we seldom have the duty of hearing the confessions of religious women at the time Of theft retreat. But upon us as secular priests falls the obligation of being', in most. cases, the ordinary confessors of religious-women. That'0~e has never been assigned to me, but upon various bccasions and for various reason~s sisters have come to confession to me, and from this slight experience together with a great deaf'more thoughl~ I have come to conclusions which may answer, in part at l~st. the. questions ~aised by the editorial Spiritual Direction by the Ordiriar~/Con[essor in the 3uly 15 issue of REVIEW FOR RELIGIOUS. That some sort of spiritual direction should be given by the .ordinary confessor of religious women can, I think, be considered a pr, oved fact. By their vows°and their~eager desire to be faithful in all things to those vows religious are ~laced high in the ranks of the Church. Consequently, they are exposed to, greater satanic attacks and need greater assistance. Weekly spiritual di.rection of some sort is an essential form of tha~ assisfance. But what form shofild i.t take? My simple suggestion is that 34.1 it is not. wise for the ordinary confessor to make a general :rule Of commenting on the faults confessed. Unless there is something out-standing among them riley had' better be passed over in silence; as too much emphasis placed on them may result in scrupulosity. Rather, the ordinary-confessor should giye posit!re direction, centering his words and ideas, on Our Divine Saviour, "especially as His Divine and Human Natures' are manifested to us b~/ the liturgical year. Such direction counteracts the natural tendency of many reli-gious people, perhaps, more especially of religious women, to become self-centered in their spiritual life. The confessor can exemplify and elaborate this simple, advice, but it seems to me that it contains the germ of sound and fruitful dilection which can be given by the ordinary confessor of religious. Signed, etc . Reverend Fathers: I am a religious, ordained more than twenty-five years, during which time I have never been without the charge of one. sometimes two. religious communities, as ordinary and extraordinary confessor, Besides. I have given nearly a hundred retreats,~most of'which have been to religious women. The heart of your editorial is in the sentence, "The ~¢onfessor does not know how to make the approach: the community does not make it for him." o , ~ I think it is the duty of tl~ confessor to make the-approach. Personally I have not given thematter of direction so much attention, but very early in the exercise of the ministry, I realized how impor-tant it is to help religious to receive the Sacramefit of Penance as fruitfully as possible, as an effective means of spiritual progress. 1 ) For many years I made it a point to.give each penitent a few ¯ words of encouragemen~t or advice, based on the season of the y~car, or some pract~ic¢ connected with some approaching feast. (The same for all.) 2) T~ese little talks were later varied dnd aimed at helping the penitent ,correct some fault or no,quire some virtue. This I consider the first step in making the Sacrament of Penance a very fruitful means of advancing. 3) I frequently make it a point to emphasize that they should endeavor to correct themselves of one fault ev~erytime they go to con-fession. Sorrow and the purpose of amendment should be centered 342 COMMUNICATIONS on one f~ult. I frequently ask them what one fault they are going to try to overcome for next' week. 4) I ~fideavor to impress upon them the benefit of investigating the roots of sins and of confessing ~tendencies rather than individual acts, specially never to confess sins for which they are ~ot sorry. If a confessob proves hims~elf zealous, willing to listen, kind, and above all invariably patient and tactful, practically all religious will correspond and the results will be very gratifying. Most reli-gious fear to be, a burden to the confessor by what they may refer to as their petty troubles. If the confessor makes each one feel that he has all the time in the world for them, and that he is interested in each soul's advancement, confidence will be given and a great deal will be " accomplished in directing them. These three books have helped me in solving this problem in past years: The Confessional by Rt. Reverend Aloysius Roeggl, trans-lated from °the German and" adapted by the Reverend Augustine Wirth, O.S.B., published by the translator, at Elizabeth, ,N. 2. (1882.) Sacdrdotal Meditations, by Father Chaignon. Meditations 70 to 75 are'on the.duties and qualifications of a confessor. I make them' dvery year. at least during my retreat. Published by Benziger. Confession as a Means of Spiritual Progrdss, by Scharsch-Marks. Herder, 1935. Signed. etc . [NOTE:~ We mi~gh~ also recommend The Spiritual Direction of Sisters, by Ebl-Kirsch. : Benziger Bros., 1931.ED.] Reverend Fathers: Acting on th'~ assurance in the July REVIEW that you will wel-come constructive comment as to how Father A might be.of greater help to his penitents, may I proffer a suggestion or two? Let the perplexed confessor evince his willingness to give more than mire absolution by some such approach: "Is there any comment I can malie on any of these faults?" or "Can I behelpful to you in any of these problems?" or "Is there anything that is a source of anxiety to you?" etc. etc. Numbers of individuals have found such an invitation to share their burden with a willing counselor all that was needed to open the way to eventual peace of soul. If Father A "heard about twenty confessons in twenty-fi~,e min-utes" could it be that some of his penitents listened in vain for the Dorninus sit in cordo tuo. . . Misereatur . . . lndulgentiam . . . 343 COMMUNICATIONS Passio D. N. d. C . ? When a confessor habitually reduces his administration of the Sacrament of Penance tO the minimum in effort;. it isn't strange that those who kneel before, him follow .suit. I should like to amplify bpth these points and stress still another one or two, but you wisely~suggest brevity. Signed, etc . Reverend Fathers: " The confessor should be thoroughly and personally interested in his charges. If he be so interested, he should find no difficulty in~ formulating a question or two that will bring out their degree of religious'observance or fervor, upon which he can then build a helpful and constructive bit of spiritual guidance. Signed, etc . Reverend Fathers: The experience I am relating here concerns a retreat-director, not an ordinary confessor: but it may prove helpful to the general subject of spiritual direction by the confessor. The experience concerns a prominent priest who in his early retreats was s;iid to give "'marvelous instructions" but was scarcely mediocre as a confessor. He was told of this and set about to over-come his difficulty, which seems to have been about the same as that of Father A in your editorial. To overcome the hesitancy of the sisters, he asked some question such as this: How's the spiritual life? your meditation? your particular examen? .your obedience? In most cases he found that this was iufficient to open the floodgates: the nuns were bursting to say something, btlt they didn't know how. It was a case of 50-50, the penitent as backwardas the confessor. The opening ~lUeStibn was what.might be described as "breaking the ice." Next on the program was to have a brief, practical, attrac-tive remedy for the trouble that might be manifested, e. g. "Mddita-tion is terrible." The priest worked these points out: and he. has found the method very helpful and successful.~ Signed, etc . From Brothers Reverend Fathers: ' The problem raised in REVIEW FOR RELIGIOL~S, Volume I. No. 4, with regard to spiritual dii'ection by the ordinary confessoi, has been 344 COI~UNICATIONS ~our ;'own problem for quite a long time. The solution we have evolved in our house of formation is given as follows: First of all, we are indebted to the understanding heart of our chaplain for a perfect collaboration between him and the Brother Superior of the' community. This is a matter of prime importance. At the beginning each month the Brother Superior proposes to the community the practice of a particular virtue', ~hosen ordinarily ~from among those which are recommended to'us by our Rules, 'or of which a more urgent n~d is .f~lt." He explains this virtue, deriving his inspiration, as concerns practical 'applications, from the Constitu-tions, the Custom Book, and the letters of Major Superiors. Then eachvirtue'is divided so that in four successive weeks it may be prac-ticed with increasing perfecton. Here are three examples: " PO3il~RTY: First Weeh, to avoid superfluities; Second Weeh, avoid attaEhment to what is permitted: Third Weeh, to avoid the useful, the comfortable, the new: Fourth Weeh, t~ deprive oneself at times of necessities, without of course jeopardizing health. HUMILITY: First Weeh, to speak well of the absent:, Sec~ond Weeh, to cultivate an interior contempt of self; Third Weeh~ to take joy in contempt; Fourth Weeh, to attribute to God the credit for our CHARITY: First Weeh, to render services at the cost of one's own convenience; Second Weeh, ro"return good for good: Third Weeh, to return good for nothing; Fourth Weeh, to return good for evil. " The program thus prepared is given over to the chaplain, who, except in rare instances, draws therefrom material for the weekly ~xh6rtation he addresses v t0 l~is penitents. The latter thereupon ~nform the confessor of their fidelity to the ~dvice received at ~the time of the preceding confession. The habit of renderifi'g to the confessor a spontaneous account of one's fidelity in. following advice ~hould be thoroughly inculcated and de~,elope~l :from the.beginning of the novitiate. There is a corre- Sponding ~>l~ligation on the part of the confessor to ,khort'; to en~ourage, to direct ;. and it is for this purpose thak we supply him with matter each' month. It should be evident that our entire undertaking has but one aim: "to-afford the confessor and his charge an opportimit~l for mutual understanding, so as to place the confessor before an open door, so to 345 COMMUNICATIONS speak, or at least a door which is on the point of opening. The rest must be left to the good will of the director and of those who are to be directed, and to the grace of God. At this _stage discretion demands that the Superior withdraw to the background. A former colleague of mine, to whom goes the entire credit for the solution of our problem and its .application in practice, has this to say about it: "The labor of cooperation, based on an understanding between the chaplain and the superior, has been pursued for more than three years at one of our houses and for 24 months at another. It is the characteristic feature of the Eucharistic method (of Abb~ Poppe), ¯ of St. Ignatius and his entireschool. I can attest that it is effective and psychologically sound. The ~theological. and moral virtues, th~ practice of the Rules--all can be subjected to this progressivd and methodic labor. It has the advantage of compellii~g, in a certain manner, the confessor to make himself als0 a director. This solution haso proved satisfactory to our confessor and to those whom he directs: it is conformable, at any rate so. I believe, to the ~pirit of the Church. You can weigh it for yourself. If you find it too flimsy . whoosh! .to the wastebasket. A Novice Master From Sisters Reverend Fathers: Your editorial on Spiritual Direction in the July issue of the REVIEW is most timely and thought-provoking. We have discussed the article in question, and here are some of our The directors chosen are not always the best suited for religious. Some are timid, impatient, have a frigid air. A few hit on a happy phrase and use it week after week: for~ example,~ "Keep up the good work and say three Hail Marys." Many show no zeal for perfection. "We cannot give what we haven't got." The director as Teacher, Father, Judge should tak.e thee initiative. Any question regarding a fault confessed will serve as an opening; ~or "Sister, I am here to help you. Have you ,,any questions to ask?" We would tell Father A of your article: "The next time you have a chance to direct religious, go forth and bea spark among the reeds and set the world on fire with the love of Jesus Christ. The ashe~ of the reeds will beeternally grateful to you." 346 COMMUNICATIONS As to the religious themselves, ther~ is no end of excuses. Lack of courage--what will others say?shyness--fear of the conse-quences-- don't know how o~ where to'beginPnot encouraged to seek direction in confession. Some simply like the shady side of easy street. To both confessor and penitent could be" said, "Ask. seek . . . knock." It will mean more peace, more joy, more of God here and hereafter. A Religious Community Reverend Fathers: Enclosed are some thofights I've had for quite a few years on the subject of direction in the confessions of nuns. I am grateful that this matter has been brought° up and trust the responses you receive will be enlightening and helpful to all of us. SOME REASONS WHY DIRECTION OF NUNS IN CONFESSION FAILS: I. On the part of Communitg: The ever present pressure of work that straifis time. Fifty or sixty nuns, sometirdes more, waiting to go to confession and-- one confessor. If half the fiuns took all the time they wanted, the other half wo'uld of necessity be restless--maybe i~rital~le--waiting. The time dement in consideration of the waiting of others is to my mind a big factor. I saw this solved in one Of our larger communi-ties when the Rector" of a nearby monastery sent three confessors at the same time. It served a three-fold purpose: (a) the nuns had a choice of confessor; (b) none minded how long she stayed because she felt no one had to wait because of'her: (c) the confessors all fin-ished within an hour or so and not one felt overburdened. 2. On the part o~ the indit~idual nun:- (a) Because of long years without direction, she has long ago abandoned the idea of ever having that help, and so her.confessions become mere-recitals of weekly J imperfections-and~ venial sins. (b) Because she has been frightened at sometime or another, or disillusioned to some extent, she is too timid to ask the help she Craves. (c) Because sec~lar priests many times do not seem to under.- stand religious life and the serious obligation a religious has of striving constantly, for perfection, the nun after some futile attempts to get direction regarding her retreat election, her monthly examen. 347 COMMUNICATIONS etC., abandons the ~ttempt seeing the priest embarrasked, or indefinite in his guidance. . ,~ ° (d) Because she needs guidance ~so badly'and doesn't know where to begin, or how td ask, she is silent,~ hoping always the con-fessdr will make an opening. Or she has real problems, but fear, or a natural reticence, or tl~e thought," :'This is too simple to bother a confessor about," hinders her from seeking guidance. ¯ 3. On the part of the confe~or: (a) If~he is a religious ~priest, "he will Usually give a prepared instruction, or will sdlect some sin mentioned and give advice, but unless asked, he will not usually attempt guidance that is consecu-tively followed.~ Why? , (b) If he is .a secular priest, he sometimes belittles°confessions that include "breaking of silence," "time wasted." etc,, saying, as has been done too frequently: "That is silly,;~ tell your.sins,-" or "Sister. you don't have to mention imperfections." (Is a dun supposed to have venial sins all the time to confess?) (c) If the confessor is in a hurry andgiv.es evidence of this by closing the slide before the nuns finish their ac~ of contrition, or by asking, "Sister; are there many nuns to go?" the news soon gets around the community that Father X is al~ways in such a hurry that none wants to hinder his fligh!! (d) If unfortunately he has ever said to even one nun. " I don't like tohear nun£ confessions," it is sufficient to prevent many from seeking him as a director. (e) If the'confessor is indefinite, ciicling generalities, using too philosophical terms, most nuns are more confused and give up. thinking "What's the use?. I~ never do get any. real help when I ask." Solutions: I. In~ large communities two confeisors (or more) coming on the same or on consecutive days, will .solve the problemof time and the fear on the nun's part of keeping large groups waiting. II. The nuns on their part should ask simply for continued guidance stating frankly their desire of acquiring such and such a virtue; .their constant difficulty regarding particular examen; ~their lack of progress in the spiritual life and'the r~asons they thinl~ respon-sible for it: their difficulty with their superiors, or others, and;what in themselves causes it. These cases stated clearly, ,,frankly, humbly, 348 COMMUNICATIONS will at once help the confessor to analyze and guide the soul seeking help. III. The confessor .by evidencing his real interest, his wish to help regardless of the time taken, his "follow up" from a confession, would win confidence an'd would win,o souls starving for spiritual aid. Such questions as: "Sister, are youin the habit of speaking against authority? . Sister, do you ever think how much good you can do by giving the example of perfect silence?" or simply, "Sister, cain I help you in any way ?"--would be the seSami~ of opened and awakened souls. To give one instance: after a confession hurriedly made in. which evdr~rthing ~was generalized, a confessor asked, "Sister, are you accustomed to making confessions like this fre-quently?" This simple question broke down a nun's reserve and resulted in several years of fruitful guidan&. The nun felt the priest really cared. Is this the secret? A Mother S~perior Re~,erend Fathers: I ~m especially grateful for the challenge thrown out in the article on $1~iritual Direction b~/ the Ordinar~l Confessor. I sincerely .hope that the forthcoming communic.ations will do much to stimulate priests in their great responsiblity in guiding souls to a higher perfec-tions. Here are my suggestons: Give the admonition on the confession made. "Poor Pussy" types of admonitlon~are not appreciated: nor are "canned" admoni-tions. Oc~asi0nally ask WHY a certain fault was committed; als0 WHAT is being done to overcome a repeated accusation. Another question that creates¯ thought is, "What is your particular exarfien?" And the added remark, "Report on this each month," gives much material for guidance. Sometimes the question, "What do you mean when you accuse yourself of .thus and s0?" may cause a startling revelation to the confessor. ¯ A varying penanc.e also helps to draw attention to the individual confessio.n, A Mother Superior [Addr¢ss further communications on this subject directly to the' Editors, St. ,Mary's Co11¢g¢. St. Marys, Kansas.] Book Reviews OUR MODELS IN RELIGION. By Brother Jean-Bapfiste, F.M.S. Pp. 520. Marls÷ Brothers, St. Ann's Herm;tacje, Poughkeepsie, N. Y. $1.50. Thd subtitle of this book indicates its contents: "Biographies of some early Marist Brothers who were outstanding by their vir-tues and love for their vocatidn." Written originally in French by Brother 3ean-Baptiste, it was translated intoEnglish on the occasion of the 120th anniversary of the foundation of, the Institute. "Fhe purpose of the work was evidently to inspire the Marist Brothers by the virtuous example of their predecessors. Merely as biography, Our Models in Religion wouldoprobably be of interest to Marist Brothers but would hardly merit the attention of others. However, "biography" may be said to be a secondary theme of the work. The biographical sketches are rather pegs on which to hang various bits of good advice and instructio~a. There is much good instruction, much good conference material, in the book. Spiritual directors,of religious can find in it many worthwhile points for conferences, as well as an abundance of material for ~developing the topics. The book was printed by Desclle. Paper, printing, and binding are all of high quality. G. KELLY, S.,J, ".THE SOLUTION IS EASY. By the Reverend Mark Schmid. O.S.B., Ph.D. Pp. xii ÷ 181. Frederick Pustet, Inc., New York, 1942. $2.00. ~This book forms a neat, popular introduction to the Scholastic answers to the fundamental questions of philosophy. It will prove useful especially to those who have not the opportunity of making thorough study of Sct~olasticism but who, nevertheless, would lit::to become acquainted with its broad outlines. The work bears the imprint of one who.has,had many years of experience in teaching science and philosophy: the subject matter is presented in a way that makes it easily grasped and the author is careful to avoid even the appearance of being dogmatic. He does not enter upon ground con-troverted by the scholastics themselves, but confines himself to those points wherein all are agreed. Especially prominent is the frequent 350 BOOK REVIEWS discussion of popular scientific problems that have a close connection with philosophical principles. The book begins With a Jthumb-nail sketch (twe.nty-three pages) of the history of Scholasticism from its earliest period to the twenti-eth century. The second, and chief, part of the book consists of brief chapters setting forth the. Neo-Scholastic view of the major problems of philosophy. The first four chapters pertain to cosmology and discuss the problems of the nature and origin of the physical world. Then come.~ ~sychology with such questions as the origin of life, knowledge, free will', immortality.~ Following this are such metaphysical questions as First Principles, the problem of evil, causality, design or purpose, and the Creator. The problem of social origins forms the concluding chapter of the book. After each chapter is appended a convenient bibliography of readings and references. The author has chosen for this purpose those books which are writ-ten- in English and which should be easily procurable from an ordi-nary Catholic library. Fr. Schmid omits dry discussions from his book, eliminates the formalism of scholastic text-books, and enlivens his work through-out with apt illustrations and homely analogies. The ideas are quite clear, the language is simple and, for the most part, concrete. Tech-nical words are defined and. described. Synonyms, parenthetical expressions, and quotation marks are employed quite frequently, for the benefit of the uninitiated. At the the end of the book there is a glossary making a handy dictionary of terms found in this and other books on.philosophy.--A. J. BENEDETTO, S.J. THE DIALOG MASS. By the Reverend Gerald Elhrd, S.J. Pp. xvl -~ 223. Loncjmans,'Green & Company, New YorE, 1942. $2.75. "It is well within the expectations of probability that another decade will have witnessed the gradual transition to Dialog Mass as the normal form of low Mass worship everywhere in the United States." It is Archbishop Michael J. Curley, speaking, in his preface to Father Ellard's book, Who from his vantage point, as Archbishop of Baltimore and Washington gives us this measured judgment of,the future of Dialog Mass in this country. For all of us this practically means that in the opinion of Archbishop Curley, when attending low Mass ten years from now we shall either have to form a part of 351 Boo~ R~vm~s deliSerately cut ourselves off from fellowship with our fellow, Chris-tians by remaining s~lent. This makes the Dialog Mass and our acceptance or rejection of it a burni.ng ques~tion right now. " The more so is this true, as the Dialog Mass is the resul~ of the efforts of many zealous prelates and priests throughout the world to bring into actuality the active participation of the laity in the most holy mysteries and in the public and solemn prayers of the Church/of which the authoritative voice of Plus X says, "It is the foremost and indispensable font for acquiring the true Christian sp, irit" (Motu P'roprio, On Sacred Music). It will be a surprise to many a one who has been apathetic to the Dialog Mass "because it is an innovation," to find that it is one 'of those innova~tions that are in absolute accord with the old theologi-cal adage, Nil ~'nno{petur nisi quod traditum est (Let there be no inno-vation except such as comes down to us by tradition). The Dialog Mass is not a bringing in of something new that never was. but bringing back of what has been. Father. Ellard, after studying the historical evidence, feels justified in making the statement: "In the sixteenth century the custom still survived at Rome and elsewhere that the congregatioh made the Mass responses with the serv~er. When the custom disappeardd is not known." Father Ellard's book is important because of its studied~y accu-rate presentation of facts regarding the spread of the Dialog Mass and his documented story of the attitude of the Holy See on the subject. At the end of Chapter Five, in which the author shows that the Did-log Mass is encircling the globe, he presents the following' results of a questionnaire-survey among Sodalists throughout the United_ States and of official surveys of the Diocese of LaCrosse and of the Arch-diocese of Chicago: Dioceses in which Dialog Mass is approved. 100: Dioceses in which Dialog Mass is not allowed. 4: Dioceses on which information is not available, 11. Thi~ l~ind of information is of supreme importance for ever~ one of us by reason of another theological adage, Securus judicat orbis terraru~, the sense of w, hich is that the Catholic world judges surely about the Catholicity or ,non-Catholiciy of any religious practice. Teachers will be especially grateful to Father Ellard for his helpful suggestions about Dialog Mass for children.'hnd hhw to corn-~ bine it with music, and thus buil