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In The Spirit of the Second Vatican Council, the Catholic Church is striving to redefine its relationship with the forces that exert great influence on the life of man. The epoch contemporary with ourselves assigns signal importance to the sciences. To these man in our time looks for norms pertinent to virtually all the spheres of his existence … and therewith for his future wellbeing (cf. the conciliar Pastoral Constitution on the Church in the Modern World, par. 5).

In the current economic climate, creating the right environment for local enterprise, inward investment, and business and skills development, is an important factor in ensuring the prosperity and wellbeing of local communities. The impact of the global financial crisis has not been uniform across the Commonwealth and countries are using different strategies to overcome their financial difficulties. Local government increasingly plays an important part in this. More and more local governments in countries across the Commonwealth have responsibilities and powers for local economic development: in some countries local authorities can already show how their policies and actions are helping energise their local economies, while in other countries local councils are just beginning to get to grips with these responsibilities.

This paper has selected from the major publications of the psychology division of the Central Labour Institute those that illustrate the range of the work of government psychologists in Indian industry. Much of the day to day work does not lead to full investigation or published report. There is a stream of enquiry from industry, and the topics include the introduction of training programmes, the reasons for early retirement from a mining undertaking and the problems of job evaluation. Psychologists have collaborated with physiologists in studies on the seasonal work load in the textile industry and fruitful partnerships between the different disciplines is developing within the Central Labour Institute. Such a range of professional training directed towards industrial proficiency and occupational wellbeing may well offer a pattern equally appropriate to developing as to highly advanced industrial societies.

Burton K. Wheeler speaks to K. Ross Toole's Montana history class at the University of Montana about his career in Montana politics, beginning with Democrat and Republican influences on Montana newspapers and the Anaconda Copper Company's [ACM] influence. Wheeler recalls his reputation as a Communist sympathizer, fighting the ACM, and insisting on due process and evidence in the case of Frank Little. He discusses his appointment to U.S. District Attorney and, later, resigning at the request of Senator Thomas Walsh. Wheeler describes the threats to his wellbeing during his gubernatorial campaign in 1920. He discusses his successful bid for the United States Senate in 1922, and his decision to run for Vice President with Robert La Follette in 1924. Wheeler recalls his successful reelection campaign in 1928 against Joseph Dixon, who had beat Wheeler for governor in 1920. ; https://scholarworks.umt.edu/mtpolitics_oralhistory/1001/thumbnail.jpg

AbstractAt the bottom of the Persian Gulf, controlling the Western approaches to the waterway now so crucial to the wellbeing and existence of the Western world, stands the virtually unknown country of Oman. Once, two hundred years ago, the legendary seafaring empire of Muscat and Oman, it stretched from Mozambique and Zanzibar to Pakistan. Today, it is a vast land span of a thousand miles of sea line with a small population of approximately 1.5 million Omanis and about 100,000 Pakistani and Indian laborers.Only ten years ago—in 1969 and 70—Oman was one of the most backward countries in the entire world. The old sultan kept his people in medieval times. The gates to Muscat, which lies in an easily encompassable half-moon surrounded by jagged mountains, were closed every night at seven, and anyone caught outside was summarily shot, for why would he be outside if he were not making trouble? Poverty was Oriental in its intensity, and the modern world—whether sun glasses or cigarettes or bicycles or the most minimal of health care and education—was banned, often on pain of death.

The ethical problems of the Med profession stem from the extraordinarily high value placed on life, wellbeing, & freedom from pain in our culture; from the necessarily intimate relation of MD & patient; from the strains of private practice, a small entrepreneur role, in a society of big gov, big business, big labor, & big cities; & from contradictory soc values in matters of religion, sex, & right of privacy in the individual's own body; from failures of medicine & the limits of sci; & from the conflict over change in the org of Med service. The profession has fought its battles with notable success on most fronts, but without a fully satisfactory answer to the tough problem of maintaining quality. Med society discipline & malpractice suits have not provided effective enforcement. Isolated individual practice is diminishing. Group practice, certification of advanced training, widened hosp-staff membership, & improved hos certification provide new disci- ; plines to enforce quality. The language of medicine's codes &,of the politico-econ debate have contributed to a public image of guild restrictionism & self-protection. Though impossible to measure, change appears to have been, in fact, to marked improvement in quality & protection of the patient against negligent, incompetent, or exploitative Med service. The introduction of compulsory sickness insurance & soc'ized medicine raises the new ehical issue of the MD's strike. HA.

Desde la década de los sesenta en Costa Rica se presenta una propuesta social, económica y político-filosófica sobre el Sector de la Economía Social; tal iniciativa se basa en el empoderamiento de la propiedad productiva en la mayor cantidad de trabajadores, como un medio para asegurar el futuro económico y, por ende, garantizar de manera sostenible una mejor calidad de vida para el ser humano. Se corrobora y valida el Sector de la Economía Laboral (SEL) costarricense como un grupo económico-social, el cual permite el desarrollo y empoderamiento de la propiedad productiva en Costa Rica. El SEL es una propuesta política-económica-social, la cual pretende vincular empresas y asociaciones sociolaborales, juntas de pensiones, el Banco Popular y Desarrollo Comunal, cooperativas, asociaciones solidaristas, las asociaciones administradoras de sistemas de acueductos y alcantarillados comunales (ASADAS); así como toda aquella organización de carácter administrativo-democrática, cuyo fin sea el bienestar del ser humano, bajo una ley marco. En este documento se propone abrir el debate científico-político de una propuesta alterna a la Economía Social, y apoyar la creación de una ley general marco que articule, fomente, integre y consolide el Sector de la Economía Laboral en Costa Rica.ABSTRACT Since the 1960's, Costa Rica has adopted a politico-philosophical, social and economic model in relation to its social-economic sector; such proposal is based on the empowerment of the productive property among the largest possible quantity of workers, as a means to ensure their economic future and, therefore, the sustainability of a better quality of life for the people. This essay validates the Costa Rican labor economic sector (SEL) as a socio-economic group that allows the development and empowerment of the country's productive property. SEL is a socio-political and economic proposal intended to link enterprises, socio-labor associations, retirement associations, the Banco Popular y Desarrollo Comunal, cooperatives, solidarity associations, community sewage and water administration systems associations (ASADAS), and almost every other administrative democratic organization which aim is the general wellbeing into the same legal framework. This essay opens a political-scientific debate in relation to a proposal alternative to social economy and supports the establishment of a general legal framework to articulate, stimulate, integrate and consolidate Costa Rica's labor economic sector. KEYWORDS: LABOR ECONOMICS, EMPOWERMENT, UNIONS, COOPERATIVES, SOLIDARISM, SOCIAL ECONOMY, LABOR PARTNER COMPANIES, CLUSTERS.

Issue 21.1 of the Review for Religious, 1962. ; Volume 1962 21 EDITORIAL OFFICE St. Mary's College St. Marys, Kansas BUSINESS OFFICE 428 E. Preston St. Baltimore 2, Maryland ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellard, S.J. ASSISTANT EDITORS John E. Becker, S.J. Emile G. McAnany, S.J. DEPARTMENTAL EDITORS Questions and Answers Joseph F. Gallen, Woodstock College Woodstock, Maryland Book Reviews Earl A. Weis, S.J. West Baden College West Baden Springs, Indiana Published in January, March, May, July, September, Novem-ber on the fifteenth of the month. REVIEW FOR RELI-GIOUS is indexed in the CATHOLIC PERIODICAL IN-DEX. CONGREGATION OF RELIGIOUS Extern Sisters of Monasteries of Nuns AN INSTRUCTION TOGETHER WITH STATUTES CONCERNING THE SISTERS ENGAGED IN THE EXTERNAL SERVICE OF MONASTERIES OF NUNS. TheI characteristic condition of nuns living within cloister is such that in order to safeguard their life of recol-lection, it is necessary that there be certain persons to take care of the business and affairs of the monastery outside the cloister. Accordingly, therehas never been a time when there was a lack of pious women who generally lived out-side the cloister and who were not obligated by any bonds which properly speaking could be called the bonds of re-ligious life. Such women were given the title of oblates, mandates, portresses, or some other such name. In the course of time, however, these pious women ex-pressed a desire for a more intimate participation in the life of the cloistered nuns; and in various places they were permitted to remain obligated to the external service of a monastery after making a special resolution, .promise, oath, or vow. Moregver, there were rules, constitutions, and statutes which were approved by the Holy See and which consecrated this proposal of,leading their life in a religious way. In modern times the decree of the Sacred Congregation of Religious, Conditio plurium monasteriorum, of July 16, 1931, effected and regulated this state as a stable one of sisters with simple religious vows. These sisters (see Statuta a sororibus externis monasteriorum monialium cuiusque Ordinis servanda [Statutes [or the Extern Sisters.of Monas-teries of Nuns o[ Every Oi'der], n. 4) were declared to be "members of the community they serve and participants in the same spiritual goods as the nuns." In order, how-ever, that the juridical incorporation of the sisters into the community should not endanger the contemplative life of ¯ The original text of this document appeared in Acta Apostolicae Sedis, v. 53 (1961), pp. 371-80. Extern Sisters VOLUME 21~ 1962 1 4" ÷ Congregation oy Religious REVIEW FOR RELIGIOUS the nuns, a general norm was laid down according to which the sisters were to live in. a part of the monastery outside of papal cloister. The experience, however, of the last thirty years has clearly shown that a number of things in the Statutes of 1931 need to be modified by adapting them to more recent pontifical documents concerning the life of nuns, by omit-ting certain prescriptions of common law already included in the constitutions of nuns, and by accommodating them more closely to the tules and constitutions of the second Order to which the sisters belong. Accordingly, the Sacred Congregation of Religious has decided to make a new, shorter, but complete edition of the previously mentioned Statutes. The following points, however, are to be noted. 1. Monasteries of nuns which do.not have sisters for ex-ternal. service and do not need them since the external ser-vice of the monastery is taken care of by secular persons of known worth who have been chosen with the consent of the lbcal ordinary and who live outside of cloister are not obliged to inaugurate this class of sisters. 2. Where the rules or constitutions of a given order ex-pressly prescribe and regulate the external service 6f sisters for a monastery of nuns, the canonical dispositions by which this service is governed retain their full force, pro-vided they are not contrary to the sacred canons nor to the apostolic konstitution, Sponsa Christi. 3.If for the sake of better preserving the spirit of their own foundation and vocation the nuns of an Order wish to insert into their own constitutions special dispositions for the external service of the monastery, they are free to draw up such dispositions, which, however, are to be sub-mitted for the approbation of the Sacred Congregation of Religious. Afer a similar approbation by the same congregation, such prescriptions may also be inserted into the statutes of those federations erected by the Holy See which preserve within the same Order a somewhat diversified practice of regular observance. HOwever, the prescriptions to be added either to the constitutions or to the statutes of the federation according to the nature of the Order are to be conformed to the following gen.eral statutes. Chapter 1: On the Duties and Place of Residence o[ Sisters Devoted to External Service ARTICLE I § I. With the consent of the chapter and with the ap-proval of the local ordinary as well as that of the regular superior if they are subject to one, monasteries of nuns may make provisions for sisters destined for external ser-vice whose principal duty will be to serve the monastery in those external matters which can not be cared for by the cloistered members. § 2. Moderate works of the apostolate connected with the monastery but performed outside papal cloister may be considered as part of the external service, to.which~ the sisters are destined. ~ "'~ ~ , :~'~, ARTICLE 2 The extern sisters are members of the community of their monastery, and in the orderof precedence come after the choir nuns and the lay sisters (conversaq);. they profess the same rule and constitutions as their fellow religious the nuns, but by reason of their proper office they are sub-ject to the present statutes which repeal some prescriptions of the rule and the constitutions. § 1. Without prejudice to article 4, the extern sisters have a residence which is annexed to the monastery and which is subject to common cloister (see canon 604 and the instruction Inter cetera, n. 73), though not within the limits of the papal cloister of the nuns (see the instruction, Inter cetera, n. 11 b; 44 b). Accordingly, they may not enter the part of the monastery reserved for the nuns except in accordance with the provisions made in these statutes. § 2. Without prejudice to the stricter law of individual monasteries, the superior with the consent of her council and with the approbation of the local ordinary and of the regular superior if there be one, has the right to permit the extern sisters to meet at times with the nuns inside the cloister of the monastery for sake of piety or instruction as well as for eating and recreating together, care' being taken that nothing detrimental follows from this. At these times, the sisters, even though they should be questioned impru-dently, should refrain from referring to things they have sebn or heard outside the monastery; they should especially keep silent about matters which do not set a good.'bxample or which can disturb peace ~nd application 6f mind. The superior with her councilors should watch over these mat-ters; and if the entrance of the sisters into the monastery furnishes the occasion for abuses, suitable remedies should be used. § 3. In accordance with the, judgment of the superior and her council together with a previous and at least a general approbation of the local ordinary and of the regu-lar superior if there be one, the sisters living outside the cloister may at times be used for the internal dut'ies of the monastery, care being .taken that they do not habitually associate with the nuns. § 4. What is said in this article about the entrance of the ÷ 4- + Exterrt Sisters VOLUME 21, 1962 ÷ ÷ ÷ Congregation o~ Religious REVIEW FOR RELIGIOUS 4 sisters into cloister holds as well for postulants and for novices of the second year of novitiate. ARTICLE § 1. Attention being given to the spirit and nature of each order as well as to the number of nuns living in a monastery, monasteries, after a previous vote of the chap. ter and, in the case of monasteries belonging to a federa-tion, after hearing the council Of the federation, may with the approbation of the Holy See permit the extern sisters to be habitually within the limits of the cloister of the monastery, even though they are not bound by the law of papal cloister. In this case precautions should be taken that such association of the sisters with the nuns bound by the law of cloister does not harm the spirit of recollection; besides other precautions, a kind of separation should be instituted within the cloister similar to that prescribed for the novitiate (canon 564, § 1), and the sisters should be forbidden to relate to the nuns the things that happen outside of cloister. § 2. Since they are not bound by the law of papal clois-ter, sisters who habitually live within the cloister, may, ac-cording to the jud .gment of the superior, leave the cloister for the external service or work of the monastery or for another just and reasonable cause. Without violation of the discipline and the purpose of the postulancy and the novitiate (canon 565), the same provision holds also for novices even 'of the first year of the novitiate and for the postulants, if the postulancy, accord-ing to the norm of article 9, § 2, is made within the clois-ter. ARTICLE The residence and other places outside the limits of cloister destined for the extern si~ters are subject to the vigilance and visitation not only of the local ordinary and of the regular superior if there be one, but also, due pre-scriptions being observed, of the superior of the monastery and of the moderator of the federation in the case of fed-erated monasteries (see the instruction, Inter cetera, n. 24, 5°). ARTICLE § 1. In order that works of the apostolate be exercised in monasteries in a stable way according to the norm of article 1, § 2, besides the previous approval of the local or-dinary and of the regular superior if there be one, the ap-probation of the Holy See is required. § 2. In exercising the works of the apostolate, the sisters should follow the norms set down by the local ordinary. ARTICLE 7 § 1. The habit of the sisters should be the same as that of the nuns, suitably accommodated, however, by the chap-ter to the purpose of external service according to the circumstances of time and place. : . ~ § 2. With regard to'th~ ~eii~s :habit in of one and the same ~ederation, the sisters, as far as pos-sible, should be dressed in the same way. Chapter 2: On the Training o[ Extern Sisters Aa'rIcL~ 8 In admitting and forming extern sisters, the same con-ditions should be observed as those prescribed in the con-stitution~ for the nuns of the monastery, account being ~aken, however, o~ the former's special role. The superior with her council should see to it that only those asp.irants are accepted who are mature in judgment and conspicuous for more than ordinary piety, in order that in their deal-ings with seculars, especially outside the monastery, they may give an outstanding example. Ax~cL~ 9 § 1. The postulancy should last one year; the superior, however, having heard her council, may reduce this time to six months or prolong it for another six months beyond the year, according as seems necessary for the fitting prepa-ration. of a postulant for the novitiate. § 2. The postulancy should be made in the residence of the sisters in order that the postulants may be exercised and tested in their proper duties. Nevertheless, in accordance with the judgment of the superior and her council and with the approval of the local ordinary and of the regular superior if there be one, the postulancy can be made within the monastery; that is, within the cloister of the nuns, without prejudice, how-ever, to the statutes of the federation if it is the case, of a federated monastery nor to article 4, § 2. ARTICLE 10 § 1~ The novitiate is to last for two years. The first of these years is strictly canonical; and although these novices are not bound by the law of papal cloister, it is to be made together with the novices within the cloister of each mon-astery or, if it is a case of a federation, of another monas-tery of the federation. This year, in order to be valid, mus, t be whole and continuous according to tile norms of law. § 2. In order that the novices be exercised in their proper works, the second year of the novitiate should be made in the proper residence of the sisters under the vigi, lance of a specially designated sister who is to givea report E~tern Sisters VOLUME ~'1, 1962 5 lllll! I ÷ .t- ongregation ot l~liglous REVIEW FOR RELIGIOUS 6 to the mistress of novices. Two months before profession, the novices should refrain completely from external ser-vice and remain within the novitiate of the monastery in order that there under the direction of the mistress of novices they may be able to prepare themselves more tran-quilly for profession. § 3. In accordance with the judgment of the superior and her council and with the approval of the local or-dinary and of the regular superior if there be one, this second year also can be made within the monastery with-out, however, the novices being bound by papal cloister. § 4. In training the novices in religious life, while in-structions and conferences are to be given in the same way as is prescribed in the constitutions for the novitiate of nuns, special care should be taken to give them instruc-tions in the external matters and affairs for which they are destined. A~T~CLE 11 The novitiate made by extern sisters is not valid for choir nuns or for lay sisters (conversis); nor is the novitiate made for choir nuns or for lay sisters valid for extern sis-ters. ARTICLE 12 § 1. On the completion of the novitiate, the novice should make a profession of simple temporary vows for six years; these should be renewed yearly, at least during the first three-year period. At the end of the six years, they should make a profession of simple, but perpetual vows or return to the world. § 2. In making the profession the rite of each monastery should be retained with necessary changes, however, being made. The first religious profession following the novitiate is to be made by 'the sisters within the cloister of the mon-astery; the renovations of vows, as well as the perpetual profession, should be made outside of cloister at the choir grille of the nuns. However, in accordance with the judg-ment of the superior and her council and with the ap-proval of the local ordinary and of the regular supe~-ior it there be one, these may be made within the cloister. § 8. The formula of' profession should be the same as that of the nuns with the necessary additions and changes; for each profession of the sisters should be made in the quality of an extern sister according to the rule and con-stitutions of the monastery as well as according to the proper statutes for extern sisters approved by the Apostolic See. § 1. Without prejudice to the prescriptions of the con-stitutions concerning the cession of administration and the disposition of the use and usufruct of property, according to the norm of the common law (canon 569, §'1 and canon 580, § 1) every professed of simple vows, whether perpetual or temporary, unless something else is provided for in the constitutions, retains the ownership of her prop-erty and the capacity of.~acqu~rlng.~other 'property:- Lest, however, the extern sisters be solicitous about their prop-erty, even before their profession of temporary vows they should freely make a civilly valid will with regard to pres-ent property as well as to whatever may come to them in the future. They may not change this without the permis-siqn of the Holy See or, if the matter is urgent and there is no time for recourse to the Holy See, without the permis-sion of the superior of the monastery i~ which the sister is a, ctually living. § 2. Without prejudice to any ivtdult granted by the Holy See, the sisters can not renounce their property or abdicate it gratuitously. § 3. The cession or disposition which is treated in canon 569 can be changed by a professed sister not indeed by her own personal decision unless the constitutions allow this, but with the permission of her superior as well as of the local ordinary and of the regular superior if there be one, pro.vided a change which involves a notable part of her property is not made in favor of the monastery. In case of departure from the monastery this cession and disposition lose their force. § 4. Whatever the sister acquires by her own industry or by reason of the monastery, she acquires for the monas-tery. Chapter 3: On the Discipline of the Extern Sisters ARTICLE 14 § 1. The sisters, no less than the nuns, are subject to the superior of the monastery in all things, both with regard to religious discipline and to the service to be done by them. It is the duty of~ the superior to prescribe the habitual order of their exercises for the sisters and to provide in a maternal way whatever is necessary for them to lead their common and individual lives. § 2. The superior can delegate one 6f the extern sisters or a nun mature in prudence and age and professed of perpetual vows to watch that everything pertaining to discipline or service is carried out in an orderly way ac-cording to the commands of the superior. This sister should prudently make what reports are necessary to the superior or to some other nun designated for this and should receive instructions from her. ÷ ÷ ÷ ÷ ÷ Congregation Religious REVIEW FOR RELIGIOUS 8 ARTICLE 15, § I. The superior should see to it that the extern sisters perform the exercises of piety which are. contained in the rule and constitutions except those which are proper to the choir nuns: § 2. With regard to Holy Communion and to confession, the prescriptions contained in the constitutions for the nuns should be observed. § 3. With regard to occasional confessions, the sisters enjoy the faculties .which are granted to religious women not bound by papal cloister; namely, if a sister for peace of conscience goes to a confessor approved for women by the local ordinary, the confession is valid and licit, when made in a church or an oratory even a semi-public one or in any other place legitimately destined for the confessions of women or of religious women or legitimately designated as such for a particular confession (see canon 522). § 4. With the consent of the superior and the approval of the local ordinary'and of the regular superior if there be one, the spiritual exercises mentioned ih § 1 may be made by the extern sisters inside the cloister of the nuns. ARTICLE 16 As far as possible, the duties of piety treated in the pre-ceding article should be made by the sisters in common. The sisters should also eat and recreate in common. ARTICLE 17 With regard to the laws of abstinence and fast proper to each Order by reason of the rule and the constitutions, the superior should treat the extern sisters mategnally, dispens-ing in these matters insofar as there is real need. It is de-sirable that in each Order or at least in each federation there be set up the same norm for the observance by the sisters of such proper laws. ARTICLE 18 § 1. The sisters should remain at home, diligently en-gaging in prayer and work; and they should not go outside except to care for the business of the monastery or for some other reasonable cause and with the express per-mission of the superior; nor should they leave the house singly without a just cause and the permission of the su-perior. When they go.out, they should be mindful of their state in their conduct and speech with seculars; and by manifesting modesty, piety, meekness, urbanity, and the greatest reverence, they should be a source of edification to all. § 2. The superior may not permit the sisters to live out-side the house except for a just cause and for as short a time as possible; for an absence which exceeds a month there is required the permission of the local ordinary and of the regular superior if there be one; for an absence, moreover, which lasts beyond six months, the permission of the Apostolic See is necessary. ARTICLE 19 § 1. A sick sister who, in the judgment of the physician or the superior, can not be conveniently cared for in the external residence, may be brought into cloister; and her cloistered fellow religious should take care of her with the greatest charity, offering their help kindly and solicitously. § 2. In the same way, aged sisters who ha~;e become in-capable of external service and who lack suitable assistance in the external residence may, with the permission of the superior to be granted with the consent of the council and with the approval of the local ordinary and of the regular superior if there be one, be admitted into the monastery. § 3. The superior, however, should be vigilant lest on this occasion the discipline of the nuns, especially the spirit of recollection which should always flourish within the cloister, should suffer harm. The matter having been taken up with His Holiness John XXIII in an audience granted to His Eminence the cardinal prefect on March 1, 1961, the Sacred Congrega-tion of Religious in accordance with the commission given it by the apostolic constitution, Sponsa Christi, of Novem-ber 21, 1950 (Acta Apostolicae Sedis, v. 43. [1951], p. 5) and by reason of the powers conferred on it, prescribes and commands that the present norms and statutes concerning the extern sisters of monasteries be put into observa-tion. All contrary matters notwithstanding. Given at Rome, March 25, 1961. VALERIUS Cardinal VALERI, Prefect L.~S. Paul Philippe, O.P., Secretary + 4- + Extern Si~ter$ VOLUME 21, 1962 9 MSGR. AGOSTINO CASAROLI Papal Plan for Latin America Msgr. Casaroli rep-resented the Ponti-ficihl Commission for Latin America at the Second Na-tional Congress of Religious. REVIEW FOR RELIGIOUS 10 It is indeed an honor and a privilege for me to bring you distinguished members of this great assembly1, the cordial greetings, the thanks, and the good wishes of the Pontifical Commission for Latin America. When the Holy See was informed that the Congress of the Major Religious Superiors of the United States was to consider the problems confronting the Church in Latin America as part of its program of studies and delibera-tions, Archbishop Samore, Vice-President of the Pontifical Commission and Secretary of the Sacred Congregation for Extraordinary Ecclesiastical Affairs, was designated to rep-resent the Commission at this gathering and to speak to you of the struggles, of the desires, and of the hopes of the Church in those countries. Undoubtedly Archbishop Samore was the person most qualified to accomplish this mandate, not only because of the prestige of his office in the Church, but particularly be-cause of the deep knowledge he has of questions concei:n-ing all the facets and perspectives of the situation in Latin America where he spent three years as Apostolic Nuncio to Colombia. Moreover, Archbishop Samore also knows the great generosity and the resources of the Church in the United States where he spent some years at the Apostolic Delegation in Washington. But above all, his passionate and unstinting dedication to the cause of the Church in Latin America, which for many years has been one of the main concerns of his life, would have made him, perhaps, the best informed and most authoritative speaker at this convention on that subject. Unfortunately, recent sorrowful events have prevented him from being present here for a task that he considered as a mission to be accomplished for the Church itself. Since I am not in a position to speak with his eloquence 1 This is the text of a speech delivered by Msgr. Casaroli at the Second National Congress of Religious on August 17, 1961. and his personal authority, I shall limit myself to submit-ting briefly for your consideration some objective facts and remarks. Their compelling eloque.nce together with the heartrending appeals of the Popes in favor of Latin Amer-ica will, I am confident, lead you to adopt positive resolu-tions such as the Holy See eagerly expects, from~this as-sembly and from the magnificent group of thousands of men and women religious you represent. The appeal of the Holy See in favor of Latin America is fundamentally based on two considerations to which no true son of the Church, much less religious men and women, can remain indifferent. First, that duty of charity by which the family, the Body, which constitutes the Catholic Church, feels as its own the problems and needs Of each of its parts; all the more so when such needs and problems are more serious and the part of the Church affected hy them is more important. Second, the interest--in the highest and noblest sense of the word---of the entire Catholic Church, since weakness of or dangers to Christian life in such an important sector of the Church, as undoubtedly Latin America is, repre-sents for it a serious menace, while progress there repre-sents a bright promise. Here are a few facts to support these two propositions: 1. The importance of Latin America to the Church; first of all, its numerical importance, since, with about one hundred and eighty million inhabitants, the over-whelming majority of them Catholic, Latin America rep-resents about a third of world Catholicism in numbers. Moreover, the demographic increase of Latin Americam noted, not always without alarm, by sociologists, econo-mists, and political experts--together with the fact that children are traditionally baptized in the Church of their parents even if the latter are not practical churchgoers, would seem to indicate that such increase will augment proportionally in the future. Secondly, an importance arising from the fact that the twenty nations of Latin America, frequently acting en bloc, exercise in international assemblies--which often treat of principles and questions of vital interest to the Churchma very considerable influence. A third motive of importance is the richness of Latin- American Catholicism--although still rather potential than actual--both in quantity and quality, with the con-sequences deriving therefrom for the future development of Catholicism and its spread throughout the world. 2. This sector of Catholicismwimposing as it is both in numbers and unity, in sincerity and solidity of senti-ment, so heroic in times of persecution, so strongly resist-ing internal insufficiencies and dangers from without~ yet surfer's from perilous elemental weaknesses of structure. ÷ ÷ ÷ Latin America VOLUME 21, 1962 ]! ÷ ÷ ÷ Msgr. Casaroli REVIEW FOR RELIGIOUS ]~ Characteristically, these weaknesses are manifested and in a way summarized by the well-known lack of clergy, and indeed of all apostolic workers, in Latin America; a lack which is at the same time the cause and the result of the dangerous situation there, aggravated by the greater menace of the enemies of Catholicism in those countries. Such enemies and such menaces are particularly--as Pope Pius XII declared to the Second World Congress of the Apostolate of the Laity.in October, 1957--"the inroads of Protestant sects; the secularization of .the whole way of life; Marxism, the influence of which is felt in the uni-versities and is very active, even dominant, in almost all labor organizations; and finally a disquieting practice of spiritism." This list, we might add, is only indicative. 3. Faced with this situation, and foreseeing its future developments, some people, pessimists who lack confi-dence in Divine Providence and the Church's supernat-ural resources and who very often are not objective in observing and judging things as they are in reality, even wonder whether in a few decades Latin America will still be a Catholic continent or if it will not rather be com-pletely lost to the Church. The Holy See does not at all share such pessimistic views. On the other hand, the Holy See does not ignore the danger there might be, if oppor-tune measures are not taken or if they are not taken suffi-ciently urgently. The mere possibility that even part of a continent hold-ing such an important place in the Church could be lost to her is more than enough motive to excite in her chil-dren, and particularly in you religious that feeling of dutiful charity and interest mentioned above. 4. In contrast with these deprecable and deprecated possibilities, there shine forth the luminous prospects em-phasized with such eloquence and paternal satisfaction by the Sovereign Pontiffs when speaking of Latin America; but always on condition that the necessary efforts and sac-rifices be made now, with wise generosity and without delay. His Holiness Pope John XXIII, speaking on March 25, 1960, to the Fathers and Mothers General of Institutes of Perfection, asserted: The future of the Church in the vast territories of Latin America appears rich in ineffable promise; and We nourish the firm conviction that Catholic spirit and life :in those regions have in themselves sufficient strength to encourage the most optimistic hopes for the future. Those treasures Of spiritual wealth so profusely bestowed there in the past, and yet more those which will be given with full hands in the future, will .surely give rise to rich fruits of holiness and grace, to the greater joy of the Chui'ch of God. Earlier still, Pope'Pius XII had affirmed with prophetic confidence: renWdeer earde b caocnkf iad ethnot uthsaatn tdhfeo lbdeln Tefhietsr en owwil lr eccoemivee dth we idlla yla wterh ebne Latin America will be able to give back to the entire Church Christ all that it has received; when, as We hope, it shall have put to use those ample and powerful energies which seem only to await the hands of the pr rhieis t, that they may at once be employed for the honor and wo.s P.~o;~f Gx.ozd:., 'a~n;d~,l ;t~h et '~ spread; of Christ's ,~t~r :~l~'b6iesiarn Kingdom on earth (P~us Ch'risti, 1955). ¯ Hence, the conclusions to be drawn ~rom these con-siderations, which could anal sh6uld be developed at greater length, are the ~ollowing: First, the Church~that ~is, all o~ us who, with the Pope, the Bishops and our brothers in the Faith, constitute the Church~has the duty o~ collaboration so that not even a small part o~ that precious heritage o~ the Catholic religion which is Latin America should be lost; second, that the Church has the sacred duty o~ aiding those apostolic ~orces, mostly still latent in Latin-American Catholicism, to activate them-selves, so that their strong support may be.relied upon to engage with high hopes o~ success in the great adventure o~ the conquest o[ the world to the.truth o~ the [aith and to the beauties o[Ghristian living. What is the Church doing, what is the Holy See doing, in regard to the religious problem o~ Latin America? It ¯ would take too long to answer exhaustively or even sum-marily; a ~ew indications are all we can give. First o[ all, it must be said that Latin-American Cathol-icism~ bishops, clergy, religious and ~aith[ul~is reso-lutely working tc~ break the -vicious circle in which it seems to be imprisoned. Good results have been and are being obtained, admirable, praiseworthy, ~ull o~ promise ~or the ~uture. We must also, with all [raternal charity, but also with necessary objectivity, add that the disproportion between the available means, especially o~ personnel, and the ever-growing gravity o[ the tasks to accomplish and the perils to avert is so great, that humanly speaking it would seem impossible, or at least extremely difficult, ~or Latin-Amer-ican Catholicism to be able, unaided, to overcome this critical situation in time. The work o~ the Holy See then, especially in most re-cent times, has been exercised in a two~old effort: (a) that o~ encouraging, aiding and promoting the initiative o~ the Latin-American hierarchy, clergy, religious institutes, and laity; and (b) that o~ encouraging, requesting and discovering collaboration therein ~rom other ~parts o~ the great Catholic ~amily. Regarding the first point, and apart ~rom what concerns the single dioceses or nations, I shall only recall the con-vocation o~ a General Conference o~ the Latin-American Episcopate in Rio de Janeiro in the year 1955 in order to VOLUME ÷ ÷ Msgr. Casaroli REVIEW FOR RELIGIOUS 14 study the problem together and lay the bases for a vigor- .ous collective effort; then the constitution in 1956 of a permanent office for contact and collaboration between the hierarchies of the various Latin-American countries, called the Latin-American Episcopal Council (CELAM), with its General Secretariat located in Bogat~; and con-sequently the establishment of the Latin-American Reli-gious Conference (CL-AR) in 1958. Passing to the second point, and omitting for brevity's sake anyreference to the collaboration furnished by Spain, Belgium, and other European countries, I shall recall only the meeting held in Washington, D. C., in November, 1959, between representatives of the hierarchies of the United States of America and Canada, and of Latin America, which prepared the foundations of a more in-tense and more closely organized apostolic cooperation of the two great North American nations in favor of those nations situated south of the Rio Grande. As a matter of fact, the Holy See has very great con-fidence, as regards a concerted "Catholic Action" in f.avor of Latin America, in the resources and the generosity of the Catholics of the United States and of Canada, that is to say, concretely, of the bishops, priests, and men and women religious. It is clear that, first of all and above all, this refers to resources of personnel, o~ men and women. In fact, this is the whole purpose of the presence among you of the Pontifical Commission for Latin America in my humble person; namely, to tell you how greatly the Holy See and the Pontifical Commission count upon the understanding and generosity of your religious institutes to aid Latin America; to urge you to respond heartily to its pressing appeal for this work, which the Holy See con-siders essential for the general interests of the Church; and, if necessary, to work together with you to prepare a plan of assistance according to the desires expressed by the Holy See. Of course, the Holy See is quite well aware of all that American religious communities--with their approxi-mately 2,700 members who are now in Latin America-- are already doing in this sense. Their spirit of helpfulness and collaboration has been admirably proven, and the Holy See is sincerely and deeply grateful. But the need is felt to request yet more from your generosity, just as more is being asked also from the generosity of other parts o[ the Church in favor of Latin America. Among the papers which Archbishop Samore had pre-pared for this meeting, I have found a reference to some possible objections, and I quote his own words in this re-gard: It may be objected:First, that just as numerous needs require your presence here in your own country: And I reply:This is true. You do great good here, and yet, in spite of your great numbers, there are not enough of you to meet the evergrowing exigencies of the modern apostolate. But it is also true that in comparison you are much more numerous in proportion to total Catholic population than your confreres in :Latin America. In the United States, for a total Catholic population of about 41,000,000 souls, you had in 1960 more than 21,000 i-eligious priests, 10,000 religious brothers ~rid 170,000 religi0iJs- 'si~ters. Certainly, for the more or less one hundred and eighty mil-lions of Catholics of Latin-America--a total more than four times greater than yours---we are very far from your total num-ber of more than 200,000 members of religious communities and institutes of perfection. You can see how great is the dispropor-tion. You, then, are rich, rich in personnel. And it is from you that personnel is Sought, in the confidence that the Lord will reward you for the generosity with which you give, by sending you ever more numerous vocations.Indeed, I know of particular cases in which, after the acceptance by a particular congregation, for a supernatural motive and at the cost of no little sacrifice, of new fields of apostolic endeavor, their vocations were actually muhi-plied in a geometrical progression. Thus once more the word of the Gospel was verified:Give and it will be given to you, good measure, pressed down, shaken together and flowing over . Second, it may be objected that you are already answering the appeal made in favor of other continents. This too is true. And here too you deserve the highest admiration for what you are doing. But it remains true that we ask from him who has. Be sure I shall never say:Go to Latin America rather than to other countries; I should be guilty of a serious fault and would feel remorse for it. But I do venture to say:Go, even more than you do now, in even greater numbers, to Latin America, without diminishing your efforts and your contribution in favor of other parts of the earth. These are the words of Archbishop Samore; and I be-lieve they remain valid and convincing. And thus we may pass on to the third and last point to consider; namely, what aid does the Holy See expect for Latin America from the religious communities of men and women of the United States, over and above that assistance already being given. I spoke earlier of a "plan"--a popular word nowadays, but truly appropriate in our case. That which the Ghurch feels it necessary to do for Latin America cannot be done through isolated and uncoordinated efforts, no matter how numerous or immediately efficacious they might be. The field is so vast, the urgency so great, and the danger of being circumvented, by enemy forces so real, that all such efforts must be added together, properly channeled, opportunely coordinated, and organically promoted. We could even speak of a real apostolic strategy, to assemble every possible° means, (which resuh always in less than those needed), so that none is lost, none underutilized; to determine the fundamental points of attack and defense; and to concentrate there a common effort so that, by God's grace, action may be prompt, timely, and effective. ÷ ÷ ÷ Latin America VOLUME 21, 1962 15 Msgr. Ca~aroli REVIEW FOR RELIGIOUS 16 We all recall that His Holiness Pope John XXIII, in, his discourse' to thos.e.attending the third meeting of the' CELAM in Rome, spoke of the opportuneness of setting up a double program for Latin America: a long-term program to solve the basic problems; and an immediate short-term one. Th~ basic solution would be that Latin America succeed in being self-sufficient for its own needs and, we may add, capable also of givi~ng a full and valu-able contribution towards the progress of the universal Church. The collaboration of outside forces should also be aimed towards this end; although immediate needs and exigencies must not be forgotten or neglected, nor yet be given precedence over the long-term basic solution. On its side, the Holy See saw to the establishmeni in 1958 of a "high command" for this effort; namely, the Pontifical Commission for Latin America, which has the duty of "studying in a unified way the fundamental prob-lems of Catholic life in Latin America, and to promote the closest collaboration between the various sacred con-gregations and offices interested in their solution." In their own respective spheres and ranks, the CELAM and CLAR have analagous purposes and aims. On its part, the hierarchy of the United States of America has set up in the National Catholic Welfare Conference a Latin America Bureau (LAB), with. a dynamic and ex-perienced director in the person of Father John J: Con-sidine, M.M. In order the better to coordinate the collaboration re-quested of your communities, it might appear opportune to instruct the Secretariats of your two Conferences to act directly or in cooperation with this Latin America Bureau as the circumstances dictate. In any case, the offices already set up~--together with the Pontifical representatives in the various countriesm can doubtless favor the study and effective realization of an opportune plan. In particular, it becomes possible to coordinate the requests of the ordinaries of each single country, so that the Pontifical Commission for Latin America can consider and evaluate their priority of im-portance and urgency, and recommend them to those or-ganizations or religious communities best ableto ~ope with them. In order that such a plan be realistic, it is of course necessary to know and study, not only the requests pre-sented, but also the means available to meet them. For this reason, the Pontifical Commission would be most greafful to this assembly if, on its part, it were to prepare at least the fundamental lines of a plan of its own. Such a plan should manifest approximately what means and personnel they will place at the disposal of the Holy See and the Pontifical Commission from the men and women religious of the United States of America. Archbishop Samore, in the name of'the Pontifical Com-mission, intended to propose to you a great Ten-Year Plan o[ aid to Latin America, by means of personnel and of foundations, thus corresp6iading to the.needs and requests already received and listed by the Latin America Bureau, and to those which will arrive later. The archbishop's personal knowledge of the generosity of American religous communities, confirmed by their actual contribution in so many diverse fields, encouraged him to make this pro-posal, which I now submit to you in the name of the Pontifical Commission: A Ten-Year Plan: for the decade of the 1960's whiEh may be decisive for the destiny of Latin America even in religious matters, with all the consequences for the Church either for good or evil. If an extraordinarily generous and wise effort is made within those ten years, we have every reason to expect that, with God's help, the battle will be won. A Great Plan: great on the part of the Holy See, of Latin America, and of the Church in general. Great, so the Holy See-hopes, in the contribution of the North American nations, so closely linked to those of Latin America. And great also on your part. This, then, is an appeal to the magnanimity of your communities, and presupposes generosity, self-sacrifice, lofty ideas and great love, love for the Church of Christ, love for God. The concrete content and scope of such a plan is some-thing you must be so kind as to study together among yourselves. Certainly, immense progress would already be made if every community represented here were formally to un-dertake to make, especially during the next ten years, a truly generous contribution of personnel and foundations in favor of the Church in Latin America. Naturally this should be a contribution within the limits of each com-munity's abilities, but also to the extent of your possibil-ities, measured in a great spirit of generosity, sacrifice, and love for the Church, and also measured against the re-quests presented in a plan organized and coordinated by the competent offices. A plan such as this would comprise several divisions, just a few of which we may briefly review: a) direct pastoral ministry, either in parishes, or in groups of parishes such as a deanery, or occasionally in entire ecclesiastical jurisdictions such as Prelatures Nul-lius, Vicariates, and Prefectures Apostolic; b) seminaries; c) educational activities, particularly the foundation of Latin America 17 4. 4. 4. Msgr. Casaroli REVIEW FOR RELIGIOUS 18 American schools, which are so necessary and so strongly desired in Latin America, in a special manner in order to combat the perilous propaganda spread by such schools directed by Protestant sects; d) catechetical activities; e) charitable activities, health programs, social service. This list is merely partial and indicative; but I feel that each of the communities repre~en.ted here today can al-ready see the part it could play therein, either to begin its apostolate in Latin America or to enlarge and intensify those works that several have already undertaken there. Is it worth while making more precise engagements? Is it opportune for each community to determine now a cer-tain percentage of its personnel which will be set aside for the service of the Church in Latin America? The judgment and the decision is left to you. However, interpreting the mind of the Pontifical Commission, I offer you an ideal toward which we reque.st every province to strive. This ideal is the following, namely, that each religious province aim to contribute to Latin America in the next ten years a tithe--ten percent--0f its present membership as of this current year. For example, if the present membership is 500, the ideal would be to con-tribute by the end of this decade fifty members for Latin America. Naturally, all will not be able to achieve this ideal. But it may be possible to reach at least ninety or eighty .per cent of it. For myself, I should like to add one further considera-tion: In no case, should personnel of what might be called inferior quality be set.aside for this work. The Church's cause in Latin America requires that your communities make the sacrifice and have the generosity to devote to it some of the best and most qualified of the vocations sent to them by the Lord. To you, and to the committee you will elect to consider and study this point of your program, let us leave the task of moving forward. The saintly and fatherly Pastor, whom God has set over His Church in our day, when speaking to the Superiors General of the Institutes of Perfection on March 25, 1960, said, "It is necessary that all those who wish to share in the Apostolic anxiety of Our heart, should make every effort and every sacrifice to meet the expectations of that great continent, Latin America." With that prayer, the Holy Father includes his gratitude and his benediction upon all those of his children who give a generous response. COLUMBAN BROWNING, C.P. Woman's Highest Fulfillment Every year hundreds of young women leave behind them family, friends, and the natural joys that might be theirs and enter the religious life. And every year hun-dreds of women go to their eternal reward after having lived their years in the service of God and their fellow man in religion. This vast army of generous women is one of the glories of Mother Church and one of the most con-vincing proofs of her divinity. Such generosity on so large a scale can find its explanation only in the grace of God that leads these women in their youth to the religious state and enables them to persevere in it until death. The world instinctively admires these many women who live their lives in so unselfish a fashion. A religious reception or profession ceremony fills the standers-by with awe and admiration, and they feel instinctively that there is something of God in what they witness. And indeed there is. A religious vocation and the response to that call is always the work of God. What many admiring idealists fail to realize is that the path the young religious enters upon is not an easy one. They admire the generosity of the young woman, but they are no( sufficiently aware of what that generosity costs her. In the practical order, these admirers fail to grasp how really human the young religious is and remains. An ele-ment of "angelism" pervades the thoughts of many out-siders about religious. This attitude is a tribute to the holi-ness of life that has produced it, but it still fails to grasp the genuine heroism of the religious. The young woman who enters religion is just as truly human and as fully a woman as are her classmates who enter the married state. Entering religion means that a young woman surrenders herself to God, making the com-plete gift of her entire self to Him. The greatest offering she makes is that of her womanhood itself, sublimating all her womanly instincts and ambitions to higher ends and 4. 4. 4- Columban Brown-ing. C.P., is the Rec-tor of St. Gabriel Monastery, 1100 63rd Street, Des Moines 11. Iowa. VOLUME 21, 1962 ]9 Columban Browning, C.P. REVIEW FOR RELIGIOUS 20 purposes. It is precisely in this sacrifice of the natural for the supernatural that the greatest heroism is required, a heroism that cannot exist without the grace of God. And the greatest challenge that the religious faces is how to find in this sublimation the happiness and fulfilment of her deepest womanly aspirations. Because this matter is so.vital to the religious life and because understandably some religious meet with practi-cal difficulties in meeting this challenge, it requires and deserves a proper understanding of the factors involved. In this artidle we shall endeavour to discuss this problem and seek a practical solution to help religious meet the challenge. Factors of the Problem Understanding this problem requires asa starting point an appreciation of woman's nature itself. A full analysis of woman's nature could, of course, require volnmes. But let us here review only briefly the basic characteristics of woman. We can best understand woman's nature by considering it from the point of view of God's plan and purpose. And when we look for God's plan and.purpose we find the key to that plan in the fact that He has given her the body, the mind, and the heart of a mother. Pius XII high-lighted this fact when he said: Every woman is destined to be a mother; a mother in the physical sense of the word, or in a more spiritual and higher but no less real meaning. The Creator has disposed to this end the entire being of woman, her organism, and even more her spirit, and above all her exquisite sensibility. So that a woman cannot see and fully understand all the problems of human life otherwise than under the family aspect (Duties oI Woman in the Social and Political Order, Oct. 21, 1945). Woman is physically prepared for motherhood. She is also psychologically and emotionally disposed for it to the extent that motherhood is the most basic specific craving of a normal woman. Furthermore, she is altrocentric by nature, seeking her fulfillment in another whom she loves and by whom she wants to be loved. It is this that leads a woman to seek a husband and that qualifies her to bestow her undivided love on the child that is the fruit of her motherhood. Since motherhood is the basic orientation of her nature, it is not difficult to single out what is the most character-istic virtue of woman. It is the virtue that makes her motherhood possible and fruitful, the virtue of love. Her heart is filled with a mother's supply of love, and it is a love that must be given in some way. The ordinary young woman finds the object of this love in her husband and her children. In bestowing this love she finds her deepest fulfillment. Woman has by nature other characteristic virtues, of course. But without enumerating them let us merely say here that in her all the other virtues are the servants of love. In a woman who understands her nature propdrly and tries to practice intelligent!y.the vir~tue of love, all the other virtues will follow in due "bi-ddr. Withbt, t that,love at the center of things, the other virtues will also be im-possible to her. This is, in summary, the basic'pattern~of~woman's na-ture as planned by God. This nature is possessed by every normal woman and it is the thing that determines her thinking, her instincts, and her manner of acting. It is easy to see how a woman finds the normal fulfillment of her nature in an ideal marriage. The married woman finds in her husband someone to love and by whom to be loved. In her marriage there: is a complete giving of her-self and sharing of her love, including the physical shar-ing and giving that begets children. In her child, the married woman finds a further outlet for her love and a deep exhilaration of fulfillment. ~ But what about the woman who enters religion? She is and always remains as truly a woman as does her class-mate who marries. She has the same nature, physically, psychologically, and emotionally as her classmate. But she enters a state in which none of these ordinary means of fulfillment are present. She has no husband to love or who will love her, and no ohe in whom she finds a. omparable outlet on the same plane. She has no way of giving her-self in precisely the same way that the married woman has, nor will she ever enjoy the deeply satisfying experi-ence of physical motherhood. The question obviously arises: Is such a one destined inevitably to frustration and the impossibility of fulfill-ment? The answer is just as obvious. We simply cannot doubt that the religious woman, can find fulfillment of her womanly nature. The way of life that a sister lives finds its inspiration in the words and example of our Lord Himself. And the fruits of sanctity in the thousands of woman before her in the same way of life is proof enough that such a woman can find real fulfillment. Indeed, all we need as proof of this is to come' to know just one sister who has lived her religious life successfully. She radiates the best of womanhood to a degree that any other woman can only envy. Her life bears out the truth of the state-ment of Leon Bloy: "The holier a woman, the more she is a woman." Principles of Solution_ When we attempt to explain how a ~eligious can attain fulfillment, a twofold point of view presents itself. The first is the speculative point of view, or considering it + + + Woman's Fulfillment VOLUME 21, 1962 21 4. 4. otumban Browning, C.P. REVIEW FOR RELIGIOUS 22 from abstract principles. The second a.pproach is from the practical plane. Speculatively, or in the abstract, the answer to the ques-tion is relatively simple. It may be stated this way: The religious woman sublimates all her noble womanly quali-ties and aspirations and finds fulfillment of all on a higher plane. In other words, she dedicates her womanhood in all its fullness to God. And the fulfillment that she fails to find naturally in marriage and motherhood, she finds supernaturally through a total giving of self to God. The love that makes her capable of being a good wife and mother she centers more exclusively on God. This love takes on a new dignity and richness in her dedicated state in that it is more supernatural. Her desire to be a mother finds its sublimation in that, through sacrificing physical motherhood, she achieves a spiritual motherhood toward all souls, and especially toward those whom she personally helps. Thus, on the supernatural plane, one that is richer in true and lasting goods, the religious sister finds an out-let for all her natural inclinations. And in so doing she attains a fulfillment that is really' higher and more reward-ing than is possible for the married woman. Pope Pius XII stated this very clearly in his encyclical on virginity: Finally, it may not be asserted, as some do, that the mutual help which is sought in Christian marriage is a more effective aid in striving for personal sanctity than the solitude of the heart, as they term it, of virgins and celibates. For although all those who have embraced a life of perfect chastity have de-prived themselves of the expression of human love permitted in the married state, nonetheless it cannot therefore be affirmed that because of this privation they have diminished the human personality. For they receive from the Giver of heavenly gifts something spiritual which far exceeds the mutual help which husband and wife confe~ upon each other. They consecrate themselves to Him who is their source, and who shares with them His divine life, and thus personality suffers no loss, but gains immensely. For who, more than the virgin, can apply to himself that marvellous phrase of the Apostle Paul: "I live, now not I; but Christ lives in me" (Sacra virginitas, NCWC edition, n. 39). As we stated before, this is treating the matter from the speculative, or abstract, point of view. And no one can question the validity of this statement of the question. The religious finds fulfillment on an higher plane, devot-ing her womanhood to higher things through the sacrifice of natural goods. When we turn to the discussion of the practical aspects of the same problem, we are guided, of course, by the principles just stated. But since on the practical plane we are concerned with how the individual may realize the ideal in her own life, we are immediately confronted with some difficulty. This difficulty arises from the fact that this higher fulfillment is supernatural. The area of the supernatural is an area of faith. Any supernatural living must be evaluated by principles of faith and all its rewards are supernati~ral. But'just~ as the supernatural life of grace does not destroy the soul's natural life and inclinations, so in our thinking the f~ict that we are guided by faith does not destroy our natural outlook and inclinations. In fact this natural outlook is often the more spontaneous one and needs to be super-naturalized by an act of the will. And it is precisely in the difficulty of maintaining a supernatural outlook on her life of dedication to God in its day by day unfolding that a problem can arise in the life of the individual religious. The goods that she has sacrificed are more tangible and can sometimes be more real to her just because they are natural. The supernatural goods she seeks are spiritual and intangible and can tend at times to be rather unreal to her. In the concrete, then, the conflict amounts to this: The religious is very conscious of her basic natural inclinations and knows that they are toward things that are very real to her. She has a clear idea of what a husband is and is awi~re of her innate desire to be loved by one. She knows what a baby is and feels the instinctive desire for her own baby. She is aware that she has sacrificed these natural goods in order to love and be loved by God and to become a mother of many souls spiritually. But these latter things she cannot see clearly because they are spiritual and super-natural. Sometimes they may appear very unreal to her as in times of greater darkness of soul or discouragement. The remedy in such a conflict is, of course, to use her will to apply the principles of faith to her life in its con-crete circumstances. She needs to remember that super-natural goods are of more worth. ~than natural ones, that goods are not to be evaluated only as they bear on this life, but in the light of eternity. It is in this way that the religious can preserve and deepen her basic spirit of dedi-cation to God. And in the process her faith will deepen enabling her to see the goods she seeks as all the more desirable and rewarding. The sting of sacrifice may always remain because natural inclinations always remain with us as long as we are in this world. But as faith grows, even the sacrifice can become a source of deep joy and peace. Christian tradition is full of evidence of this fact. A case in point is the love poems of St. John of the Cross. The themes of suffering and love are so intermingled in these poems as to be almost indistinguishable. The follow-ing verse is given as an example: 4- Womat~'$ Fulfillment VOLUME 21, 1962 ÷ ÷ olumban Browning~ .P. REVIEW FOR RELIGIOUS 24 0 cautery most tenderl O gash that is my guerdonl O gentle handl O touch how softly thrillingl Eternal life you render, Raise of all debts the burden And change my death to life, even while killingl (Poems of St. John of the Gross, translated by Roy Campbell, Penguin edition, p. 59) Sublimation in Practice A religious can easily understand that the principles stated above are true. She finds it easy to see that ideally the religious should find fulfillment through the sublima-tion of all that ig good in her womanly nature to higher goals. She has no difficulty either in seeing that there can be an amount of difficulty in actual practice. This comes from the fact that she is seeking goods that are seen only through faith while all around her she can see attainable goals of the human order that appeal to her. But because the transfer from theory to practice is not always easy, let us attempt to spell out a little more in detail what a reli-gious can do to help herself attain the goal for which she has sacrificed so much. As in all things else, so here, the proper attitude of mind is important. What a sister thinks about her way of life will determine in great part how successfully she lives it. And the attitude of mind that is so important here is that of faith. A faith that merely recognizes the principles stated above is not enough. A living spirit of faith has to be developed and deepened. Without this, the religious can never really attain what she is seeking. But when her faith is strong to the point of being an habitual attitude of mind, she will find in it the motives for living her life positively and happily. Regarding the need for and the role of faith in the consecrated woman, Father Perrin, O,P. says in his excellent little book, Virginity: By her physical constitution, also, and by her sensitiveness, woman is subject to variability and instability. Faith endows her with the stability of being supported by Him Who is the Savior and who changeth not. She is dependent upon Him who is peace both quieting and fulfilling. In feminine virginity the abundance and vigor of faith are more evident for more special reasons. It follows from St. Paul's words: "The head of the woman is the man" that unless she wishes to be a truncated being, a woman without a husband on earth must have Christ as her head (J. M. Perrin, O.P., Virginity [Westminister: Newman, 1955], p. 96). Guided by a spirit of faith, the sister must keep the deep conviction of the supremacy of the supernatural over the natural, of the eternal over the temporal. This means practically in her case that she is pursuing supernatural and eternal goods while the married woman is seeking what are more immediately natural and tem-poral goods. This does not mean to imply, of course, that the married woman is seeking only natural goods but merely that her immediate goals are natural and tem-poral. True, the married woman's, lqve for her husband will remain in heaven and be, a,;s0urce'o[ joy foi-,;he~ But it will be completely overshadowed by her love for God, The natural goods of marriage, which are the ones the re-ligious gives up when she enters religion, are primarily goods of this world. By contrast, the things that the re-ligious seeks are primarily eternal, Her grasp of them here on earth remains very limited but her faith will tell her that they are an anticipation of the union with God that is eternal in heaven, A religious needs a strong and persevering conviction of faith on this point or else she will begin to think too much of the things she has given up and that inevitably brings conflict. This same spirit of faith will show the religious ever more clearly the. necessity and the joy of loving Christ with all her heart. We have stated that love is woman's most characteristic virtue and that her love is something that she must give in some way. Pius XII tells us how the religious is to give her love: Certainly it is the love of Christ that ~arges a virgin to retire behind convent wails and remain there all her life in order to contemplate and love the heavenly Spouse more easily and without hindrance; certainly it is the same love that strongly inspires her to spend her life and strength in works of mercy for the sake of her neighbor (Sacra virginitas, NCWC edition, n. 39). The religious must also remember that since love always contains an element of suffering, this must necessarily be so in her life. In fact, this is all the more certain to be present in her life from the very fact that Christ is her Spouse. Regarding this Father Perrin says: Virginity, in sum, is too closely united with Christ, too near His tastes, too aware of what the service of redemption requires not to carry a profound imprint of the Cross. The union with Christ itself, undoubtedly, is enough to enable the virgin to participate in the mortification of Jesus Christ . The willing-ness of virginity for the mystical union will set the sign of the Cross on the whole life, something necessary to remember in order to understand many of the pages of hagiography at their just value (Perrin, op. cit., p. 103). ÷ Could it be that the difficulty that some meet with in ÷ their efforts at sublimation comes principally from their ÷ failure to grasp in a practical way the need for suffering Woman's in the giving of their love? These would do well to recall t~ullltlraent the many ways in which a mother suffers in the giving of her love and in the full implications of her motherhood. It may unquestionably be said that to the degree that VOLUME 21, 1962 25 + + Columban Browning, C~P. REVIEW FOR RELIGIOUS 26 the religious grows in the personal love for our Lord, to the same degree will she attain the higher fulfillment she seeks: "Christian virginity is devised for love as the lungs are devised for air" (Perrin, op. cit., p. 99). But when we say~ this, it is important to remember that the love we refer to is not the predominantly emotional feeling that is some-times called love. This type of love may have a great part in leading a young woman into marriage, but even there, it is not enough for happiness in marriage. The religious, too, may sometimes experience something of this feeling but it is not the love that can and must nourish her life. That love is a higher supernatural love that can be entirely independent of any feeling and that is far more enduring and rewarding. It is a love, in other words, that cannot be gauged by how one reacts to things on a given day but by perseverance in self-giving. After all that we have said, must we conclude that the religious woman must free herself from all those qualities of love that we think of as precisely human and womanly? By no means. It is upon her human womanly qualities that these supernatural qualities are based. For all the supernatural faith and love that must animate her, the religious must still remain thoroughly human in the best sense of the word. All that is good in her nature must be developed and used for the glory of God and the good of others. She must use the warmth of her human love es-pecially in her efforts to win others to God and in her dealings with her fellow religious. But at the same time she must remember that this human love has been dedi-cated to God to serve a higher supernatural end. That such an ideal is possible of attainment is clear from the following words of Pius XII: Chastity and virginity (which imply also the inner renuncia-tion of all sensual affection) do not estrange souls from this world. They rather awaken and deepen the energies needed for wider and higher offices beyond the limit of individual families. Today there are many teaching and nursing sisters who, in the best sense of the word, are nearer to life than the average person in the world (Pius XII, Apostolic Exhortation to the Interna-tional Congress o[ Nuns Devoted to the Teaching of Girls, Sept. 13, 1951). The religious has ever within her reach all the means to foster this spirit of faith and love that will enable her to find fulfillment. The sacraments, prayer, spiritual reading, and other spiritual exercises enter daily into the life of a religious. Nourishing herself faithfully at these sources of grace, she can daily strengthen her faith and deepen her love. And as she comes to live more on the supernatural level, she will tend to think less of the na-tural joys she has given up in terms of sacrifice. She will rather think of them as a small price to pay for the deep happiness she finds. Her craving to bestow her love will find its deepest fulfillment in loving God and his children. Her desire to be loved will come to rest in the calm as-surance that God's love for her is constant and unchang-ing. Her motherly instinct will find its fullest outlet as she sees herself as the mother" of~many souls spiritually. An amount of struggle may still remain for the simple reason that she will always retain her basic natural orien-tation. But perseverance will bring to the religious a ful-fillment known only to the woman who has surrendered her womanhood in its entirety to God. ÷ ÷ ÷ Woman's Fulfillment VOLUME 21, 1962 MOTHER MARY ANTHONY Cornelia Connelly and the Spiri of Suffering Obedience Mother MaryAn-thony, S.H.C.J. teaches English at Rosemont College, Rosemont, Pennsyl-vania. REVIEW FOR RELIGIOUS Cornelia Connelly,1 who founded the Society of the Holy Child Jesus (S.H.C.J.) in England in 1846, saw her work spread to America in 1862 when the first foundation was made in Pennsylvania. Today, a hundred years later, the Society has twenty-eight houses in this country. On the occasion of the hundredth anniversary of the Society in this country, this article is offered as a slight memorial to her founder. The heritage of any religious family is a living tradi-tion distinctive in starting point and attitude (an area hard to define), less so in means, toward a goal recogniz-able in generally accepted terms. The initial channeling is traced by the instrument God has chosen and guided first to discern, then to execute a pattern which against the ground of particular time and circumstance will manifest in new detail God's plan for "filling up what is wanting in the sufferings of Christ." Uniqueness resides in the individuality of the instrument, the religious" founder, and in his or her perception of the role of the new insti-tute within the larger grouping that is the Church. This perception, however it may communicate itself person-to-person from the founder to the ever widening circle of disciples, is ultimately formulated in the rule of the con-gregation where the solemn ratification of Mother Church safeguards it from distortion. But the sense of mission, of the public life, as it were, of the fully integrated society presupposes a deep interior-ity, a known way to God that constitutes the individual 1 This article has been approved for publication by the Reverend Desmond McCarthy, promoter of the faith, Diocese of S6uthwark, England. spirituality o[ its members. Personal sanctification and the salvation of souls are the twin goals of religious pro-fession, and the former is the matrix. In what concerns the intimate relations of the soul with God the greatest delicacy is only fitting. Prescriptive norms as such can point the path, then set the soul free to follow '~the draw-ing of that Love and the voice of that Calling." Lived example best helps the hesitant. The working out of the unit figure in the design, seen as God .sees it harmonious and whole, is learned indeed by heart, by loving study of the actual steps to perfection of the one who first lived the teachings cherished now by a growing spiritual family. Cornelia Connelly (1809-1879), foundress of. the So-ciety of the Holy Child Jesus, gives her children just such guidance--a rnle distilled from praye.rful experience and tried in the fire of the unitive life amidst the demands of the teaching apostolate. To her words then for definitive statement, to her life for burning confirmation. And in both the same pattern 'is discernible--love, suffering, obe-dience (conformity to God's will). These come through consistently as motive, means, and end. According to the end and. spirit, of our special, vocatlon,. mysteries of the most subhme teaching are to be found ~n the humble and hidden life of the Holy Child Jesus, in which God manifests in a most wonderful manner the .treasures of His Mercy and of His boundless Love. In that Divine Child, en-closed for nine months in the womb of His Virgin Mother, born in a stable, exposed to suffering and poverty, fleeing into Egypt, hidden and labouring in a humble workshop, is found our Divine Master, our Model and our Spouse; and from the living wells of His perfect humility, His divine charity, and His ab-solute obedience, we are to receive the spirit of the Holy Child Jesus (Rule S.H.C.J., par. 2). In this school of Divine Science, contemplating the Eternal Wisdom in the lowliness of His Humanity, we should seek to attain the knowledge of our own nothingness and misery, and that of His infinite love and mercy; we should learn to uproot the evil inclinations of our corrupt hearts, and to cultivate therein the germ of practical mortification, studying in the ex-ample of a hidden God the sweetness of suffering and contempt, that we may thus rejoice to labour and to die with Him in the constant practice of poverty, chastity, and obedience (Rule S.H.C~J., par. 3). In the rule on humility (adapted from that of St. Ig-natius), we are bidden. "with our whole strength to ac-cept and desire what Christ our Lord loved and em-braced" to the extent of wishing "to suffer insults, false witness, and injuries., through the desire of imitating our Lord and Saviour Jesus Christ and of being clothed with His shame," so conforming our lives to His. The order and emphasis are seen to be constant. Love is. motive, stressed as knowledge that moves the will, not as emotion. Suffering is means, chosen because of the exam-ple of Christ, never in isolation. Obedience is end, per- + + + Cornelia Connelly VOLUME 21, 1962 29 fect union in the conformity of our will with God's. The rule on obedience reiterates this forcefully: "All should give themselves up to perfect obedience, recognising the Superior whoever she may be in the place of Christ our Lord"; "they ought to have before their eyes God, our Creator and Lord, for love of Whom they obey His crea-ture"; "All should be prompt at the voice of the Superior as at the voice of Christ our Lord"; "Let each one con-vince herself that those who live under obedience ought to let themselves be ruled and guided by Divine Providence through their Superiors"; "the Sisters should endeavour to accustom themselves to regard not her whom they obey, but rather Him for Whose sake they all obey, Christ our Lord"; "Each one attending to her own duties and office should patiently await, as from the hand of God, what-ever may be decided for her." A directive at once comprehensive and specific opens the purely ascetical Chapter 19 of the Rule: From the Hidden Life of our Divine Spouse we should learn the value we ought to set on prayer and the interior life, making them the basis of our spiritual perfection, and the fountain whence we should draw help and strength to perform in a perfect manner the duties of charity in our active life. ÷ ÷ ÷ Mother Ma~y Anthony REVIEW FOR RELIGIOUS 3O This focuses the attention of Mother Connelly's daughters on the phase of our Lord's life which is least immediately suggestive of suffering, but from the earliest references the association is unmistakable--"In that Divine Child. ex-posed to suffering and poverty., is found our Model"; "studying in the example of a hidden God the sweetness of suffering and contempt." Love and obedience are in-evitably linked with childhood; what insight joins to these suffering, even makes it central? A grasp perhaps of the utter emptying--exinanivit seipsum---of the Incarna-tion, most compellingly evident in the dependence of the Child. This would indeed be best appreciated by one who had known natural motherhood. We recall the image of that Pieth of February 2, 1840--C6rnelia, the grieving mother, holding the body of her two-year old son. He had died in her arms after severe burns resulting from an accident at play near a vat of boiling sugar at their Louisiana home. This incident had followed swiftly upon an oblation made in response to a sudden inspiration of grace. Over-whelmed with a sense of gratitude and wellbeing in the joy of home life and the fervor of conversion, she had cried: "O my God, if all this happiness be not for Thy glory and the good of my soul--take it from me. I make the sacrific!!" This scene prompts further consideration of Cornelia Connelly's unusual vocation and its acceptance in the spirit of the suffering obedience of Christ. Her unques-tioning docility to ecclesiastical advisors who considered genuine her husband's call to the priesthood and coun-seled the separation it entailed, was truly grounded in the faith of Abraham. She knew as no one else could know the heart of the man who wa~ h~r hfsband.' Did-she:foresee his defection? She knew as no one but a mother could how this strange step would scar her children. Even had the wise and generous provision made for them been carried out, the three living Connelly children would have had much to adjust to in their uprooted and anomalous situa-tion. Mercifully hidden from Cornelia at the time of these decisions was the mad violation of agreement by which their father removed them from her influence and suc-ceeded in estranging them from her and from their Catho-lic faith.2 There was no ram in the thicket for Cornelia. But God raised up children as from the ashes of her holocaust. Her apostolate of education was chiefly among the young, those in whom she bade her daughters "constantly strive to see Jesus," and whom they are to lead "to taste and to embrace the sweet yoke which He offers them." Her choice of the Epiphany as the day on which members of her Society renew their vows points up this double mani-festation, the recognition and response of self-oblation, and the giving of Christ in the self-giving of their lives. Nor may we overlook the relation of the first Epiphany to the slaying of the innocents. To dwell exclusively on the sacrificial aspects of Cor-nelia Connelly's life and teachings is to miss the most dis-tinctive if most paradoxical characteristic of her spirit, its joyfuI simplicity. A brief re-examination ofthe texts al-ready quoted discloses this note: "studying in the example of a hidden God the sweetness of suffering and contempt, that we may thus rejoice to labour and to die with Him," "to taste and to embrace the sweet yoke which He offers." Elsewhere in the Rule we read: "All should cultivate a spirit of joy and spiritual contentment"; "the whole coun-tenance should express cheerfulness and peace." We have here the deep and resonant gaudiurn of Ad-vent, the sense of ancient sacrifice fulfilled and hope brought to fruition, the joy of the mother in her expected child. Cornelia's womanly gift of creating a home as focal point and radiant center of natural happiness has been transformed into Mother Connelly's sure supernatural ~ The Earl o[ Shrewsbury and the Borghese family were to see to the education of the Connelly boys, Mercer (already at Stonyhurst) and Frank when old enough. The daughter, Adeline, was to remain with her mother. Pierce Connelly took all three to Italy with him when he lost the lawsuit by which he hoped to regain power over Cornelia. 4- ÷ ÷ Corneliu ¢onnelly VOLUME 2~ ~962 instinct for making a religious house or noviceship ol: school a Nazareth whose inmates grow in age and grace. with liberty of spirit and loving guidance. It is less saying "no" to nature than "yes" to God. Positive joyous accept.~ ance of God's way made known through ordinary means, this is the heritage of tlie Sisters of the Holy Child. ÷ ÷ ÷ Mother Mary Anthony REVIEW FOR RELIGIOUS 32 CHARLES B. TRUNDLE, s.J. I, ove and Perfect Chastity God is love, wrote St. John the evangelist. Because this is true, only those who love can possess God during this life and the next. To love is therefore man's greatest necessity: so it always was and so it will always be. Love is the key to life, or better, it is life itself, A man must love if he is to have life in him; this is God's law, a law based on God's own nature and therefore universal, eternal; and necessary. God did not conceal this law from mankind; he did not leave it to chance for man to discover. He did not say: "I will let men find out for themselves the secret of enter-ing into friendship with Me. Those who stumble upon this truth and live according to it, I will reward; those who fail, I will punish." God's love could not let mankind be ignorant in a matter of such importance. The goodness of God moved Him, rather, to establish a school of love, a school almost all men would desire to enter, a school teaching lessons most men would be will-ing to learn. This divinely founded school is marriage. Without marriage, it has been said, most men and women would not achieve the degree of love of which they are capable. And without marriage few children would re-ceive the love which is essential not only for their well-being but even for their continued existence. What kind of love is learned in the school of marriage? It is the love that typifies the mature adult; namely, a love of someone else for his sake, not for one's own. It is the love that characterizes God Himself who loves not that He may receive but that He may give. On the human level perhaps the purest expression of this love is that of a parent for his child. It is this kind of love which is man's best preparation for heaven, for it makes man most like God. It is certain that such a high degree of unselfish love is not to be reached without a long training; accordingly, ÷ ÷ ÷ Charles B. Trundle, S.J. teaches religion at the University of Scranton, Scranton 10, Pennsylvania. VOLUME 21, 1962 Ch~r/~s B. Trund/~ REVIEW FOR RELIGIOUS God has' established some preparatory stages through which human beings normally pass. First, there is the complete self-love of the infant. This is good and a part of God's plan. The baby is just getting his foothold on earth; if he did not make known his hunger, his discom-fort, his needs by day and night, his very existence might be threatened. Soon.the child's love breaks the bonds of self and begins to include an ever widening field of persons: his parents, his brothers and sisters, the neighbors, his classmates, the members of his "gang," and after a brief period of aver-sion the opposite sex. There are, however--and this is to be expected---varying amounts of self-love in all these relationships. Some of them are heavily freighted with a love of gratitude; that is, the love is based on what the other has done or can do for the youth rather than for the other person's worth in himself. In the usual course of events, with the development of sexual maturity in all areas (emotional, intellectual, and spiritual as well as physical), one falls in love with a particular member of the other sex. Normally this love culminates in the establishment of a permanent relation-ship between the two, the state that we call marriage. The preliminary steps have been taken and the two now begin (if their schooling is to be successful) to live the profession vowed at the wedding, to love the other more than self. The couple is happy to express their inner union in a new way by becoming physically one (a unity which God selected as a fitting symbol of the union of Christ and His Church). The pair may be content with this new growth in love, but God has even further plans for them. Nor-mally, he blesses their bodily union with an extension of their love for each other: a new life, their child, is con-ceived and born. Almost without choosing it, the father and the mother are now led to new heights 6f unselfish love. Economies are made, painfully perhaps, but basically in a willing manner, in the areas of recreation, clothing, food, and so forth. Time schedules are altered to fit in with the needs of the newcomer. It may seem, in fact, that one's whole life is revolutionized by the arrival of the infant son or daughter. For the first time, perhaps, many parents will come to know what it means to love another without thought for oneself. An even further development of love is possible, how-ever. The parents' interests and concerns widen con-stantly with the growth of their children. They become attentive to the educational opportunities of their com-munity; they may get deeply involved in the scouts, in Little League baseball, taking on the role of coach or den mother and so forth. Decent literature, safety patrols, medical advances are important to them, as are a hundred other areas touching their child's life. Going along with all this is usually a widening of the heart, a breaking down of old confining walls to extend the limits of love to more and more of God's children. The father who has learned his iessons well in.the school of love can sympathize deeply with other parents who may lose their sons and daughters in a dreadful fire; he can feel for other families who are burdened by poverty, poor health, or other trials. He will wish to help them, if he can, by contributing of his own time and money. Wider and wider his heart becomes until it is much more like the heart of God; until it becomes perfect as his Father's who makes the sun to shine upon both just and unjust and the rain to fall upon the fields of both sinner and saint. Not all are willing, of course, to learn in the school of love; some rebel against its teacher, fail miserably at its lessons. Whatever the cause of this failure may be (very often, perhaps, because someone failed the learner at an earlier stage), God does not wish it to be so. There is nothing new in what has been said up to this point. What bears highlighting is this: the role and pur-pose of sex on the path to love which is traveled by the ordinary man and woman. If neither sex offered the other deeply satisfying intellectual, spiritual, and emotional completion, how few there would be who would enter the married state with its permanent obligations and bur-dens. If there were no physical attraction between male and female, how few couples would be herioc or unselfish enough to bring children into this troubled world! The divine strategy, then, should be noted well. God places in mankind strong appetites, powerful desires which win his heart and encourage his mind and will to make such com-mitments as they would never make by themselves. God does not intend marriage as an end in itself, therefore, but rather as a means to an end; that is to say, as a setting or school in which most men and women best learn how to love. This is one reason why every marriage, whether its participants are aware of it or not, possesses great dignity in the eyes of God. If the married state is dear to God because it can help man become more God-like, the state of consecrated chastity is far more precious to Him. And for this reason: the religious professes to begin his life where the married may be said to end his. By making the three vows of poverty, obedience, and chastity the religious cuts him-self off from the great obstacles to universal love. He enters a religious community so that he may be able to devote himself more completely to the works of love. He sacrifices the privilege of having his own family so that"he ÷ ÷ Love and Perfect Chastity VOLUME 21, 1962 Charles B. Trundle REVIEW FOR RELIGIOUS may be a father, a brother, a sister, or a mother to all. He will never meet or serve all people, of course, but he does pray for all and he does make himself free and well-disposed to receive wholeheartedly anyone God may send to him in the course of his apostolic life. Freed from the duty and privilege of loving exclusively one husband or wife and six or a dozen children, he professes to give his love to every soul as if it alone were his only concern. Needless to say, some religious fail .in their own school of love and most of them must work for years to fulfill the ambitious goal they chose with God's grace at the time of their first vows. Be that as it may, the religious life in itself is aimed more directly at loving and serving God and all mankind, and this is one reason for its greater dignity in the eyes of both God and man. Since the young religious bypasses marriage in order to place himself further along the.road to God, he has no need for the God-designed means that lead to the married state; namely, sex. Nevertheless, he possesses it. God does not usually work miracles; he does not tamper with or mutilate His creatures. Accordingly, the sexual faculties (spiritual, intellectual, emotional, and physical) may be expected to be operative in the religious as in any other person of comparable age, education, background, and so on. As a matter of fact, because of a religious' greater sen-sitivity to beauty, generosity, and goodness, these faculties may be even more active than in his counterpart in the world. No religious may expect, therefore, to escape the strongly appealing call of marriage and of all the legiti-mate activities that comprise it. The responsibility for this is not his, but God's. For it was He who designed the faculties and it was His wisdom which added the pleasure to their use so that man would be led willingly to the grand purposes God had in mind for him. This attrac-tion, then; may be expected as a normal experience for most people; it is part of God's general plan for the hu-man race. It is unfortunate that some religious do not have a wholesome attitude ~regarding this very important area of life. One hears the complaint from those tempted; "But all this is so incompatible with my state in lifel" It is only one small, false step to that most disco.uraging conclusion: "Therefore, I am not a good relig!ous." How much more realistic and better would it be to say: "How important it must be to lovel Here is God, remind-ing me through faculties He designed for this very pur-pose that I must be sure to love if I am to have any part with Him. If others need this reminder, how much more do I, for love is. my chosen profession." Better still, he may even voice these thoughts as a prayer: "Dear God, I thank You for this reminder of the necessity of love in every life. But You Yourself have in-vited me to love in a higher and more Christlike way. Give me the grace, please, to carry off my gift to You suc-cessfully and without tension, worry, or fear. Never for-get, Lord, that it is Your doin~ ~h~it I f~el~th~ :appeal of Your school of love in the world; it is Your doing, too, that I have left the world to love You more. You have placed me between the two: I know that You will pro-vide." 4. 4" 4. Love and Peryect Chastity VOLUME 21, 1962 37 PHILIP C. ROND, M.D. Early Recognition of Emotional Illness Dr. Rond, 1500 W. Third Avenue, Co-lumbus 12, Ohio, is Chairman of the Section of Psychia-try at Mr. Carmel Hospital, Colum-bus, Ohio. REVIEW FOR RELIGIOUS For many--too manymyears there existed the notion that there was no need to be concerned with mental illness in religious because it was extremely rare. Then, too, prayer and devotion were considered a panacea for emo-tional ills such as worry, depression, and so forth; no one needed special medico-psychological help if he or she would just pray fervently. So, besides denial, devotion was prescribed by non-medical persons as a substitute prescrip-tion for medico-psychological help, in order to preserve our religious resources as intact as possible for the higher calling and services they provide. The Medical Corps of the military has the objective "to maintain the fighting strength" using the best 'available techniques. This motto could be modified for religious, "to maintain the devotional strength" using the.best avail-able techniques. This latter would include early recogni-tion of emotional troubles and/or the need for specialized help, from non-medical religious superiors and personnel, and psychiatry. Religious are men and women from all socio-economic backgrounds who carry with them into their spiritual lives their own personality traits, molded by their experiences prior to entering the religious community. Because of these features they may at one time or another develop emotional conflicts with or without associated physical complaints requiring medico-social-psychological aid. First aid could come from within the community, from those trained to handle these conditions. Later, but not too late, .outside professional help should be obtained, especially while the religious is still at his or her daily duties. The needed professional medico-psychological help for the concomitants of their tensions can relieve them of the suffering which makes them pQor community associates and inefficient attendants to their religious duties. The early signals of emotional distress can be put into two main categories: namely, those of habit pattern (be-havior) disturbances, and of physical (bodily) disturbances. The early recognition of these signals depends upon the open-minded, unprejudiced acceptance of emotional prob-lems as specific, actual entities by those in authority in religious communities. So, whileywe d~s~ribe sigfig:' for Which to watch, we are trusting that those who should be alert are not denying the importance of being attentive to them. Dividing the early symptoms into two categories does not exclude the possibility of overlapping of these symptoms. However, if there is alertness to signals from one or the other of these two areas, the sharper will be the perception of significant clues. First, regarding symptoms in the behavior category area, these are based upon knowledge of the individual prior to the devolopment of the changes. Every good leader knows his or her personnel well enough to have such a baseline of reference. The moving of disturbed personnel without the transmission of sufficient personality information puts the receiving superior in the unfortunate position of not having a baseline of normality from which to evaluate, and often precludes early proper action in a given case. Unprejudiced personality assessments should accompany every normal transferee. Disturbed personnel should be moved only with considerable planning in which the in-dividual's needs take precedence over the superior's or the community's needs. Knowing individuals' basic behaviorisms or habit pat-terns, we can proceed to compare them with themselves (not ourselves or others) periodically, casually, thought-fully. The very early signals are almost too numerous to mention but consist of such things as the development of a persistent inability to arise easily at the appointed time or go to bed and to sleep at the appointed hour; a change in eating habits, in appetite; a restlessness, a diminution in attention span; irritability, fussiness; nervousness at devo-tions; inability to perform the usual duties assigned; de-velopment of nervous habits such as eye twitching, fore-head wrinkling, na~al sniffing, head jerking, foot tapping, leg rocking; withdrawing, overaggressiveness, moodiness, silliness, and so forth. In the early stages help is almost 100% effective in stop-ping the progress of the disorder and preventing it from going on to a serious condition. At this point the relief may come from discussing matters with a wise superior. Early referral for professional guidance, diagnosis, and advice, can still keep the role of the therapist in the com-munity, with the superior, or his or her appointed rep-resentatives, with the psychiatrist acting only in the con-sultant role. These early behavioral changes are the result of an individual's efforts to deal with an anxiety that is Emotional Illness VOLUMI~ 21~ 1962 Philip . RoncI REVIEW FOR RELIGIOUS 40 new or too intense, or accumulative from a number of factors uniting with a crescendo effect. The new behav-iorisms may not necessarily be bad in themselves but they indicate a serious conflict situation which, while un-healthy, is often not so deeply fixated as to require in-tensive short or long term psychotherapy, removal from the current setting for therapeutic attention, or any medicine. An ounce of prevention---early recognition-- may make it possible to provide help from within the community. It is to be anticipated that early recognition of signifi-cant behavior changes will improve, as acceptance of them as meaningful is well understood in the community. There are those who are referred to as having always been a little different. However, there is always a point where it should not be accepted without special consideration. Then there are those about whom it is said, "They were 'so normal,' we just couldn't believe it." In the first instance delay with help may occur because "it's expected" behavior. In the second case people may not believe their eyes, until the behavior becomes so bizarre or unacceptable that action must be taken. If we will look on the early behavioral and/ or physical symptoms as ways of asking for help we can justify an earlier move to assist. This way of asking for help results from the fact that the symptoms, a resolution arrived at quite automatically, are quite indifferent to the pressures of social mores. They are admissible because they operate so smoothly within the ego function as not to have to be denied or rejected. Many neurotics are probably happy for the development of a physical symptom be-cause this offers them a reason (acceptable) to seek medical aid. Purely psychological symptoms do not warrant seek-ing help for many because of the social stigma attached even by intelligent people. The second category of body signals or disturbances can and do involve all the bod~, systems and organs, heart, lungs, muscles, bones and joints, excretory system, and sensory system. The specific body complaints are, like the behavioral ones, too numerous to mention, The social-emotional etiology of them is the item to be stressed. Too often insistence by the individual, and/or the superior, that the physical complaint has a structural origin which will be found, has delayed recovery, prolonged incapacity and led to many lost hours of fervent, undistracted devo-tion the world requires so badly. Early medical evaluation is very important for the individual and for eliminating lost devotional hours. The body signals, as the behavior signals, are recognized by their newness in the individual, their lack of responsive-ness to the usual medical procedures, their intensity, and often a bizarre quality in the complaint or in the relating of it; by their association or tie-in with a gradually built up source of emotional tension which reaches a peak, or the sudden development of an emotional charge which has overwhelmed the personality defenses. The signals may be recognized by anyone. Those especial!y close to the situation should be respected When the~ report" shch ob-servations to their superiors who are a little more removed from the case. Early recognition usually implies quick recovery. Better to have pursued a false early signal with a medico-psycho-logical checkup which proves, negative than to have de-layed and produced a medico-psychological cripple with associated impaired devotional capabilities. As the supe-rior and his or her staff develop a competency in counsel-ing, one would expect much relief from the tension effects for the human individual in the religious life and com-munity living. Then the early recognition of signals of emotional turmoil will mean even better results, reflected in a maintenance of a greater operational devotional strength and capacity. Early recognition of emotional dis-orders also must include spotting the person in a com-munity who, because of his or her position, may be the precipitating cause, in oneor more other individuals, of emotional crises with their behavioral and/or bodily com-plaints. The precipitators often are blind to their un-healthy faculty, but many, with help, can see what they do. If insight cannot be gained, removal often is as neces-sary as removal of a focus of infection in the body. In conclusion, early recognition of the signs of emo-tional illness involves co~nparison of the religious behavior and/or physical status with his or her previous behavioral habits and physical state. This may be done by peers or superiors. It requires an open-mindedness about such con-ditions being possible and acceptable and treatable ill-nesses. The treatment of such conditions will vary depending upon the intensity of the distnrbance and the facilities and capabilities of those in the community. Referral for minor emotional problems to the psychiatrist will diminish as the skills in the community to handle them develop. But until such trained personnel are available within the re-ligious community early referral for medico-psychological help should be too early rather than too late. Emotional Illness VOLUME 21, lq62 41 JAMES MICHAEL LEE Notes Toward Lay Spirituality 4. 4. .I. Dr. Lee, 217 Wash- ~ngton Street, Hart-ford 6, Connecticut, ~s a member of thi~ faculty of St. Joseph College, West Hart-ford, Connecticut. "~EVIEW FOR RELIGIOUS 42 Like every practicing lay Catholic the world over, I went to Mass last Sunday. Nothing unusual about that. And there was nothing unusual about the sermon either. The preacher gave rather clear instructions on how the layman interested in saving his soul should act in the world. He recalled the story of Moses and the Edomites (Num 20: 14-21). The great Israelite leader wished to pass through the land of Edom en route to the Promised Land. He therefore sent a message to the Edomite King saying: "Kindly let us pass through your country. We will not cross any fields or vineyards, or drink any well water, but will go straight along the royal road without turning to the right or to the left until we have passed through your territory." The priest then told us that this passage should serve as the rule of life for all Catholics. Laymen should pass directly on the royal road to heaven and should nei-ther look around at the world nor enjoy its pleasures. Like many a practicing. Catholic the world over, I did some spiritual reading last Sunday. Nothing unusual about that. And there was nothing unusual about the con-tent of the book either. The spiritual writer exhorted his readers to steel themselves against the things of this world so that they may attain glory in the next. He warned that Christians can grow closer to God only by flying directly to Him, and that this flight would be made impossible if we concern ourselves with earthly things. This is standard spiritual fare, and Catholic lay people have been and still are subjected to it from pulpit and page. This approach views the spiritual life as a system of defenses against a hostile world which is literally hell-bent on our destruction. The higher we advance in the spiritual life, the more sturdy will be our defenses. If only the world could be eliminated, then would we attain God! But it is obvious that we cannot eliminate the world as it exists out-side of ourselves. We can make repeated acts of the will saying, "World, cease to existI' but the stubborn world re-mains despite our strongest will acts. The only other course of action, therefore, is to eliminate the world as it exists within ourselves. This can be accomplished by con-stantly directing our thoughts away from the world and focusing our attention on a~n0n~orldly reality, such as God as He is in heaven. In this way the world.will cease to become a part of us, and', if we are vigilant and steadfast, we will attain a state of otherworldliness. This approach to lay spirituality has at least four major defects, any one of which is sufficient to cast serious doubts on its validity as a means of attaining perfection. These four include psychological unsoundness, existential un-soundness, unsuitability, and lack of historical basis. Cer- .tainly this almost exclusively negativistic approach does violence to our humanity. We cannot escape our meta-physical situation. We were made to see, to touch, to hear. Without these our mind would wither, dry up. Over and over again St. Thomas reiterates the necessity of contact with the world outside of us if we are to come to an aware-ness of ourselves. Indeed we know ourselves precisely by knowing others. Our minds and senses were given to us not to negate or deny the real, but rather, as Ghrist did, to draw all things to ourselves and thus to God Man has a double task, namely to enrich himself by expanding him-self so as to take in all reality, and to enrich reality by re-deeming it. All baptized Catholics are other Christs, and as such it is their task to share with Him in the redemption of all things. Man confronts reality as a co-redeemer, as Mouroux has observed. Just as the grass became a bit greener because Christ walked the earth~ so it should be-come greener still because we have walked the earth. ality not only has a duty to us, but we also have a duty to reality. This reciprocal obligation and enrichment cannot be fulfilled by shutting the world out, but rather by letting it flood in and inebriate us. "To be a Christian is to carry the whole world in your heart," said Zundel rightly. The liturgy is an excellent example of how the Church uses the senses to bring the outside world into the wor-shiper, to fill him to the bursting point with sensations of every sort. The beautiful vestments, the altar with its tabernacle and linens, the movement of the ministers all fill the worshiper with visual delight. Gorgeous singing, whether pain chant or polyphony, fills the room with its resonance and melody while the powerfully fragrant smell of the incense wafts about and clings tenaciously, to both building and nostrils. The Church opens to us the beauty of God's world, so that we may fill ourselves to satiety. Ought we not, then, open ourselves to the world? This exclusively negativistic approach to lay spiritual living is also unsound from an existential point of view. Lay Spirituality VOLUME 21, 1962 43 lames M. Lee R~V|EW FOR RELIGIOUS 44 Did not God'create the world? If He did, if He really did, and if creation is continuous and ongoing as the theolo-gians .say, then Godis somehow intimately in that world. Every cause is somehow in its effect. God is in the world more than just by power, just as the composer is in his symphony more than just by his creation of it. This is not pantheism, but rather a realization of the deep .bond be-tween God and His world. Certain of the Greek Fathers were very conscious of God's intimacy in and with the world. All things sing with God, to paraphrase Aristotle. The world is not evil; it is worldliness that is evil. World-liness is a psychological state of man's mind about the world; it is an inordinate, disproportionate love of the world. The world, God's world, cannot be blamed for its misuse in man's mind. God has given us the world so that by it we may return to Him--not in spite of it, but pre-cisely through it. Indeed it can be said that without the world we cannot approach God except by infused con-templation, which is granted only to a very few. If the world were so e,~il, then why will God restore it to man after the resurrection of the body? The world, is man's natural environment. I~ he but lets it be, it can become his supernatural environment also. But for this to come to pass he must look at the worl, d with the eyes of Christ, not with the eyes of Jansenius. The work of that great French Jesuit of this century, Teilhard de Chardin, has done much to give Catholics 'a proper vision of the world. By placing Christ squarely in matter, Chardin has effected a revolution in the spiritual life and in so doing has made the most profound theologi-cal advance Of the century. Chardin did not say that Christ was matter, but rather that He permeated matter. Conse-quently the world deserves our love and respect for the God-soaked reality it is. Man can accept the world, add to it by his co-redemptive faculty or detract from it by giving it.attributes it does not possess. The latter is worldlinessi Strangely, we take away from the dignity of the world when we add to it that which it does not possess. The Chardinian revolution bids us face the magnificent world for what it really is, not run away from it and call this shrinking sanctity. The exclusively negativistic approach to lay spirituality is .further defective because it is almost totally unsuitable to the layman's life in the mode and manner in which he lives it. Unlike most spiritual writers and many priestg, the layman lives completely in the world. Farmers see the beauty of the wheat fields glistening in the sun. Doctors see.the wonderful advances which science has made tb help mankind. After a day's toil, workers in offices arid factories feel the warmth of human friendship. Mathema- ticians become enraptured over the harmony of numbers. Concert audiences are enthralled over the delights of a superbly played symphony. Travellers to Europe are ec-static over the art treasures they find there. Surely they do not really believe that the world is evil and should be fled. They have seen too much of g0od~n~ss, too much.of beauty, too much of love, and yes, too much of G0d.in the world. What happens when the lay Catholic listens to a sermon or reads a book telling him to steel himself against the world? He perhaps assents (if he does not become bored) and then proceeds to act as if nothing was ever spoken or ever read. This course of action clearly indicates that he does not really believe the world is evil and to be avoided. The layman is not a spiritual schizophrenic, as he is some-times .accused, simply because.he never believed what the preacher or spiritual writer said. The result is that many words are uttered by preacher and page which are really wasted. No lay person in his right mind takes them se-riously. Father Thomas Stack, the prominent American litur-gist, complains that spiritual preaching and writing are rarely done with the layman in mind, but rather are in-tended for people who live in some ideal world. The lay-man knows the goodness of the world by practical contact and resists attempts by speculators who tell him that what he sees is an illusion. What is needed is spiritual teaching for the layman. The fourth major defect in an exclusively negativistic approach is that those great figures of Christianity who lived in the world just simply did not believe it, judging by their words and deeds. Christ did not walk through the fields and vineyards on the royal road, neither looking to the right nor to the left. Rather He went right into the midst of the fields and gathered there the fruit of the wheat; and He went into the midst of the vineyard and pressed the juice of the grape. And He blessed both, and gave the world Himself foreverl He left us a sign, not only that we might know Him, but that we might know the proper way to deal with the world. What can be more rep-resentative of the world than bread and wine? Christ did not steel Himself against the world, or reject it; He blessed it and made it divine. The world became Christl One of Christ's greatest servants, St. Francis of Assisi, was a man who knew how to confront the world. He did not despise it, or curse it, or steel himself against it. He opened his soul to it, let it pour in upon his soul, for he knew that simultaneously there flowed in God. St. Francis knew the Christ-like way of confronting a bird, or a blade of grass, or the ocean. In his extraordinarily beautiful and moving Canticle of Brother Sun, St. Francis points the way Lay Spirituality VOLUME 21j 1962 45 REVIEW FOR RELIGIOUS 46 toward proper confrontation of man to world. In this Can-ticle, the Saint takes the various realities of the world, the sun, the moon, the wind, fire, and so forth, and thanks God for what these realities are in themselves. Is St. Francis here denying the relation of God to matter, or holding that God is not deeply imbedded in the world? A close analysis of the Canticle reveals precisely the opposite. The first verse, on the other hand, speaks of the complete ineffa-bility of God; indeed St. Francis here notes that no man is worthy even to mention God. And then in the next verse the holy man of Assisi launches immediately into his praises of the world. Is there a lacuna in the Canticle? Nol St. Francis realized that reality is a paradox, that while no man could mention God, yet every man could mention Him at every moment of his life by properly confronting that world which He made and in which He was deeply imbedded. We do not live in a divided world, with an. abyss separating the natural and supernatural. Rather we live in one world where the natural and the supernatural interpenetrate each other in a fused reality. It was this way before the Fall; and after the Fall, the intense heat of Christ's love as manifested in His life and death acted as a tremendous fusion force to bring about once again the interwoven universe. St. Francis saw all this. We should profit from his life and teaching. Is this article a condemnation of the via negativa, the negative way to spiritual perfection? Certainly notl Rather it is a condemnation of an exclusively negative approach. No one can deny that Christ; or St. Francis, or any other saint for that mater employed the via negativa. However, this article attempts to show that the via positiva, the posi-tive way, is not only an important and necessary avenue to spiritual perfection, but is in fact more suited to lay spirituality than the negative way. It is not a case of a mutually exclusive either/or, but rather of an inclusive both/and. In their deepest existential reality the via nega-tiva and the via positiva merge and become one. The lay-man must use both ways, but for him the primacy belongs to the positive way. Spiritual writers and preachers should remember this when preparing their messages to the faith-ful. Undoubtedly one of the greatest Pontiffs of modern times was Pope Pius XII. Those of us who met him could not fail but to be profoundly struck by his deep sanctity. When this holy man of God lay dying, he asked for music to be played for him. He obviously felt that in his last mo-ments on earth, music would draw him closer tothe God he had served so well throughout his lifetime. What type of music did the saintly Pope ask for in his last hour? Gre- gorian chant? Spiritual motets? Nol He requested that Bee-thoven's First Symphony be played. Here was a deeply devout man, believed by many to be in heaven now, who in those crucial moments just before death, saw God more in "secular" reality than in professedly spiritual !reality. Here was the via positiva iri ~ictionl, ÷ ÷ ÷ Lay Sp~rituaUty VOLUME 21, 1962 R. F. SMITH, s.j. Survey of Roman Documents R. F. Smith, S.]. REVIEW FOR RELIGIOUS This article will summarize the documents which ap-peared in ,4cta Apostolicae Sedis during August, 1961. All page references in the article will be to the 1961 Acta (vi 53). Three A llocutions On June 12, 1961 (pp. 495-99), Pope John XXIII ad-dressed the members of the Central Commission for the preparation of Vatican Council II on the occasion of the commission's first session. The Pope outlined the work of the commission which will consist in considering the prob-lems of the convocation of the council and in examining the preliminary drafts submitted by the other preparatory commissions of the council. His Holiness told the members of the commission that the coming council will leave art indelible mark on the history of the Church. On June 20, 1961 (pp. 499-503), the Vicar of Christ again addressed the same Central Committee, this time on the occasion of the closing of the first sessions of the corn, mission--sessions which were concerned with the member-ship of the council, procedural matters in the council, and the language of the council. The language is to be Latin, though the vernacular will be used when opportunity or necessity requires it. The Pope then proceeded to give the objectives of the council: the renewal of the holiness of the clergy; the effective instruction of the faithful in the truth:; of faith and of Christian morality; the right formation adolescents; the spread of the social apostolate; and the formation of a missionary soul in every Christian. On July 6, 1961 (pp. 503-04), the Pope addressed the members of the Commission for the Lay Apostolate for Vatican Council II. Through the commission he exhorted all the faithful to increased prayer for world peace. Miscellaneous Documents On August. 12, 1961 (pp. 525-27), His Holiness pub-lished the text of his handwritten letter constituting Amleto Cardinal Cicognani Secretary of State. On July 9, 1961 (pp. 504-06), John XXIII sent a radio message for the conclusion of the Seventh'~Na~i0nal Marlan~C0nven-tion of France held at Lisieux. He told his listeners that all Christians of whatever state of life were enveloped in the motherhood of the Blessed Virgin who does for all Chris-tians what every mother does for her child. The Pope in-sisted thatdevotion to the. Blessed Virgin is a mark of a person who is truly C~tholic. On June 20, 1961 (p. 507), the Holy Office issued a.warn-ing, telling those who. treat of Scripture to do so with pru-dence and reverence. They should be mindful o~ the teach-ings of the. fathers, of the magisterium of the Church, and of the sense of the Church. They should also be careful not to disturb the consciences of the faithful and not to violate the truths of faith. On June 26, 1961 (pp. 507-08), the Holy Office issued a decree placing on the Index Jean steinmann's La vie de Jdsus (Paris: Club des Librairies de France, 1959). On May 10, 1961 (pp. 513-16), the Sacred Congregation of Rites approved the reassumption" of the cause of BIessed Matthias Murumba, martyr~ and his twenty companion martyrs of Uganda. The martyrs died in 1886 and were beatified in 1920. On November 9, 1960 (pp. 517-20), the same congregation approved the introduction of the cause of the Servant of God, Brother Andrew (1845-1937), of the Congregation of the Holy Cross. On June 5, 1961 (p. 521), the Sacred Apostolic Peniten-tiary granted an indulgence of three years whenever a visitor to St. Peter's kisses the foot of the statue of St. Peter there and says the invocation, "St. Peter, pray for us." On June 9, 1961 (pp. 521~23), the Penitentiary approved a list of indulgences that may be gained by members of the Pontifical Work of Priestly Vocations. ÷ 4. ÷ Roman Documents VOLUME 2't', 1962 49 Viems/ Nets/ In Memoriam: Adam C. Ellis, S.]. (1889-1961) On November 25, 1961, in St. Louis, Missouri, oc-curred the death of Adam C. Ellis, S.J., one of the three co-founders of REw~w FoR RE~o~o~Js. Father Ellis was born in Buffalo, New York, entered the So-ciety of Jesus in 1905, was ordained in 1921, received his doctorate in 1926 from the Gregorian University, and for most of the rest of his life taught canon law at St. Mary's College, St. Marys, Kansas. He was the co-author of Canon Law:,4 Text and a Commentary and the translator-reviser of Religious Men and Women in Church Law and Handbook of Cere-monies. Father Ellis was a zealous worker in behalf of the religious of the United States and deserves a remembrance in their prayers and good works. May he rest in peace. 4. 4. 4, Views, REVIEW FOR RELIGIOUS Instruction from Congregation of Religious On February 2, 1961, the Sacred Congregation of Reli+ gious directed a new document to major religious superiors entitled Instruction to the Superiors of Religious Corn.,~ munities., on the Careful Selection and Training of Candidates. An English translation of the document can be purchased for one dollar from Sister Formation Bulletin., Ottumwa Heights College, Ottumwa Heights, Iowa. Seminary Statistics for the United States The July, 1961, Seminary Newsletter of the National Catholic Educational Association gives a statistical sum.~ mary of United States seminaries for the academic year 1960-61. According to the report there are 96 American diocesan seminaries; of these 28 are major seminaries, while 49 are minor seminaries and the remaining 19 com-prise both major and minor departments. During the same period in the United States there were 295 religious house~; of formation. Of these 106 were major seminaries; 122; minor seminaries; and 67 were combination major-minor seminaries. During the same period there was a total of 23,319 candidates for the diocesan priesthood and 19,629 for the religious priesthood, giving a complete total of 42,948 candidates for the priesthood in 1960-61. One re- mark would seem in order: the 23,319 candidates for the diocesan priesthood are cared for in 95 seminaries, while the smaller number of religious candidates (19,629) are found distributed in 295 houses offormation. This would seem to indicate that clerical religious groups of the United States might well'consider a consolidatingof theii" seminary institutions by grouping the seminary institu-tions of several orders or congregations into larger units. Retreat Conferences Fifteen retreat conferences for lay persons are available either on long play records or on magnetic tape. The con-ferences are given by the Reverend Raphael C.:McCarthy, s.J., retreat director at Sacred Heart Retreat House~ Se-dalia, Colorado. Each album of the records or each copy of the tape costs ~14.95 and can be ordered from Father McCarthy at the above address. The Church in Africa Herder-Korrespondenz for August, 1961, gives statistics illustrating the growth of the Church in Africa between 1949 and 1959. In 1949 there were 11,000,000 Catholics on the continent; in 1959 this number had increased to 20,200,000, a gain of 84%. The largest percentage increase was found in West Africa where Church.membership dur-ing the decade increased 120%; North Africa had the low-est increase, 37%. In eight countries of Africa Catholics form more than one-fourth of the total population. On the other hand two countries are listed as being without Cath-olics: British Somaliland and Mauretania, both of which are entirely Mohammedan in reiigious allegiance. The Church in Spain Raz6n y Fe for March, 1961, has a statistical survey of many facets of Church life in Spain. The following points from the article may be of interest. In 1960 in Spain there were 24,504 diocesan priests and 8,319 religious priests. In the same year there were 20,583 professed men religious and 71,309 professed women religious. In the academic year 1959-60, 5,302 men applied for admittance to Spanish seminaries; of these 4,173 were accepted, the other 1,129 being rejected. The latest available statistics show that Spain has 22,628 seminarians. A survey of more than 17,000 of these showed that roughly 25% were from large cities, another 25% from small towns, and the remaining 50% from rural areas. A similar survey of seminarians on an economic basis disclosed that out of 17,053 seminarians whose backgrounds were investigated 917 were from the upper class, 8,698 fr6m the middle class, and 7,438 from the lower class. ÷ ÷ ÷ Prev~ws VOLUME 21, 1962 51 ÷ ÷ ¥iews, News, REVIEW FOR RELIGIOUS The article also furnishes some data on the number of non-Catholics in Spain (including, therefore, Jews and Orthodox). In 1960 there were between 15,561 and 18,716 non-Catholics in Spain divided among fourteen different religious groups. The largest single group is that of the Plymouth Brethren who in 1960 counted between 4,815 and 5,615 membex;s. Missionary Bishops of the World L'Osservatore Romano oJ May 18, 1961, provides statis-tics on the number and origin of missionary bis.hops throughout the world (exclusive of missionary auxiliary bishops). As of May 15, 1961, there were 196 such bishops in Africa, 64 in the Americas, 153 in Asia, 8 in Europe, and 55 in Oceania, making a total of 476. Of these 289 were born in Europe, 54 in the Americas, 73 in Asia, 32 in Af-rica, and 28 in Oceania. The above figures do not take into account data for countries dominated by Communism. Twenty-Year Index A twenty-year index to REviEw FOR REI~e~OtJS is in preparation. The proposed index will have four parts: author-title index of articles; subject index; author-title index of book reviews; and a canon law index. It is hoped that the index will be ready by the end of 1962. New African Congregation According to International Fides Service of September 2, 1961, a new congregation of religious women was founded in December, 1960, in the diocese of Luluabourg in Africa. On August 22, 1961, the first.four members of the congregation received their habits; and a new postulant was received at the same time. The new congregation is called by the name of the Sisters of the Immaculate Heart of Mary. Guide to Meetings A recent publication of the National Catholic Educa-tional Association will prove useful to those engaged in education. Entitled Calendar of Meetings of 195 National and Educational Associations, 1961-62, it lists by date meetings that have been scheduled for the present aca-demic year. The publication is available for seventy-five cents from NCEA Research Office, 1785 Massachusetts Avenue, N.W., Washington 6, D.C. [The following answers are given by Father Joseph F. Gallen, s.J., professor of canon law at Woodstock College, Woodstock, Maryland.] Shou