Reflections on the Theology of Religious Life

Review ]or Religious is edited by faculty members of the School of Divinity of St. Louis University, the editorial offices being located at 612-Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copy- right © 1973 by Review [or Religious. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $1.75. Sub- scription U.S.A. and Canada: $6.00 a year; $11.00 for two years; other countries, $7.00 a year, $13.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to Review ]or Religious in U.S.A. currency only. Pay no money to persons claiming to represent Review ]or Religious. Change of address requests should include former address.

R. F. Smith, S.J. Editor Everett A. Diederich, S.J. Associate Editor Joseph F. Gallen, S.J. Questions and Answers Editor

November 1973 Volume 32 Number 6

Renewals, new subscriptions, and changes of address should be sent to Review for Religious; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts, books for review, and materials for "Subject Bibliography for Religious" should be sent to Review for Religious; 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph’s Church; 321 Willings Alley; Philadelphia, Pennsylvania 19106. The Mystery of the Church

Congregation for the Doctrine of the Faith

The following is a translation of a document entitled in the Latin original, Mysterium Ecclesiae. The translation is that which appeared in L’osservatore romano, English language weekly edition, July 19, 1973, pp. 6-9.

The mystery of the Church, upon which the Second Vatican Council shed fresh light, has been repeatedly dealt with in numerous writings of theologians. While not a few of these studies have served to make this mystery more understandable, others, through the use of ambiguous or even er- roneous language, have obscured Catholic doctrine, and at times have gone so far as to be opposed to Catholic faith even in fundamental matters. To meet this situation, the bishops of several nations, conscious both of their duty of "keeping pure and intact the deposit of faith" and of their task of "proclaiming the Gospel unceasingly,’’1 have, through concurring declarations, sought to protect the faith entrusted to their care from the danger of error. In addition, the second General Assembly of the Synod of Bishops, in dealing with the ministerial priesthood, expounded a number o[ important points of doctrine regarding the constitution of the Church. Likewise, the Sacred Congregation for the Doctrine of the Faith, whose task it is to "preserve the doctrine of faith and morals in the whole Catholic world,’’~ intends to gather together and explain a number of truths concerning the mystery of the Church which at the present time are being either aPaul VI, Apostolic Exhortation, Quinque iam anni, AAS, v. 63 (1971), p. 99. ’-’Paul VI, Apostolic Constitution, Regiminis Ecclesiae universae, AAS, v. 59 (1967), p. 897. 1217 1218 / Review [or Religious, Volume 32, 1973/6 denied or endangered. In this it will follow above all the lines laid down by the two Vatican Councils.

The Oneness of Christ’s Church One is the Church, which "after His Resurrection our Savior handed over to Peter as Shepherd (cf. Jn 21:17), commissioning him and the other Apostles to propagate and govern her (cf. Mt 18:18ff.) [and which] he erected for all ages as ’the pillar and mainstay of the truth’ (cf. 1 Tim 3: 15)." And this Church of Christ, "constituted and organized in this world as a society, subsists in the Catholic Church, which is governed by the Successor of Peter and the bishops in union with that Successor.’’3 This declaration of the Second Vatican Council is illustrated by the same Coun- cil’s statement that "it is through Christ’s Catholic Church alone, which is the general means of salvation, that the fullness of the means of salvation can be obtained,’’4 and that same Catholic Church "has been endowed with all divinely revealed truth and with all the means of grace’’~ with which Christ wished to enhance His messianic community. This is no obstacle to the fact that during her earthly pilgrimage the Church, "embracing sinners in her bosom, is at the same time holy and always in need of being purified,’’" nor to the fact that "outside her visible structure," namely in Churches and ecclesial communities which are joined to the Catholic Church by an imperfect communion, there are to be found "many elements of sanctification and truth [which], as gifts properly belonging to the Church of Christ, possess an inner dynamism towards Catholic unity.’’~ For these reasons, "Catholics must joyfully acknowledge and esteem the truly Christian endowments derived from our common heritage, which are to be found among our separated brethren,’’8 and they must strive for the reestablishment of unity among all Christians, by making a common effort of purification and renewal/’ so that the will of Christ may be fulfilled and the division of Christians may cease to be an obstacle to the proclamation of the Gospel throughout the world.1° But at the same time Catholics are bound to profess that through the gift of God’s mercy they belong to that

’~Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 8, in the edition of the General Secretariat, Constitutiones, Decreta, Declarationes [hereafter cited as CDD] (Vatican City: Vatican Polyglot Press, 1966), pp. 104 ft. 4Vatican Council II, Decree on Ecumenism, Unitatis )’edintegratio, no. 3, in CDD, p. 250. 5Ibid., no. 4, in CDD, p. 252. ~’Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 8, in CDDi p. 106. :Ibid., in CDD, p. 105. sVatican Council II, Decree on Ecumenism, Unitatis redintegratio, no. 4, in CDD, p. 253. 9See ibid., nos. 6-8, in CDD, pp. 255-8. 1°See ibid., no. 1, in CDD, p. 243. The Mystery of the Church / 1219

Church which Christ founded and which is governed by the successors of Peter and the other Apostles, who are the depositaries of the original Apostolic tradition, living and intact, which is the permanent heritage of doctrine and holiness of that same Church.la The followers of Christ are therefore not permitted to imagine that Christ’s Church is nothing more than a collection (divided~ but still possessing a certain unity) of Churches and ecclesial communities. Nor are they free to hold that Christ’s Church nowhere really exists today and that it is to be considered only as an end which all Churches and ecclesial comfnunities must strive to reach. The Infallibility of the Universal Church "In his gracious goodness, God has seen to it that what he had revealed for the salvation of all nations would abide perpetually in its full integrity.’’1-~ For this reason he entrusted to the Church the treasury of God’s Word, so that the pastors and the holy people might strive together to preserve it, study it, and apply it to life.1’~ God, who is absolutely infallible, thus deigned to bestow upon His neff people, which is the Church, a certain shared infallibility which is restricted to matters of faith and morals, which is present when the whole People of God unhesitatingly holds a point of doctrine pertaining to these matters, and finally which always depends upon the wise providence and anointing of the grace of the Holy Spirit, who leads the Cht~rch into all truth until the glori- ous coming of her Lord.a’ Concerning this infallibility of the People of God the Second Vatican Council speaks as follows: "The body of the faithful as a whole, anointed as they are by the Holy One (cf. 1 Jn 2:20,27), cannot err in matters of belief. Thanks to a supernatural ihstinct of faith which characterizes the people as a whole, it manifests this unerring quality when, ’from the bishops down to the last member of the laity’ (St. Augustine, De Praed. Sanct., 14, 27), it shows universal agreement in matters of faith and morals."1.~ The Holy Spirit enlightens and assists the People of God inasmuch as it is the Body of Christ united in a hierarchical communion. The Second Vatican Council indicates this fact by adding to the words quoted above: "For, by this instinct of faith which is aroused and sustained by the Spirit of truth, God’s People accepts not the word of men but the very Word of God (cf. 1 Thess 2: 13). It clings without fail to the faith once delivered to the saints (cf. Jude 3), p.enetrates it more deeply by accurate insights, and a~See Paul VI, Encyclical Letter, Ecclesiatn Suam, AAS~ v. 56 (1964), p. 629. azVatican Council II, Dogmatic Constitution on Divine Revelation, Dei Verbum, no. 7, in CDD, p. 428. 13See ibid., no. 10, in CDD, p. 431. l’~See ibid., no. 8, in CDD, p. 430. asVatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 12, in CDD, pp. 113 ft. 1220 / Review for Religious, Volume 32, 1973/6 applies it more thoroughly to life. All this it does under the lead of a sacred teaching authority to which it loyally defers.’’1" Without doubt the faithful, who in their own manner share in Christ’s prophetic office,1~ in many ways contribute towards increasing the understanding of faith in the Church. "For," as the Second Vatican Council says, "there is a growth in the understanding of the realities and the words which have been handed down. This happens through the contemplation and study made by believers, who treasure these things in their hearts (cf. Lk 2:19, 51), through the preaching of those who have received through episcopal succession the sure charism of truth.’’’~ And the Supreme Pontiff Paul VI observes that the witness the pastors of the Church offer is "rooted in Sacred Tradition and Holy Scripture and nourished by the ecclesial life of the whole People of God.’’v~

Teaching Authority of the Pastors But by divine institution it is the exclusive task of these Pastors alone, the successors of Peter and the other Apostles, to teach the faithful authenti- cally, that is with the authority of Christ shared in different ways; so that the faithful, who may not simply listen to them as experts in Catholic doctrine, must accept their teaching given in Christ’s name, with an assent that is proportionate to the authority that they possess and that they mean to exercise.’-’° For this reason the Second Vatican Council, in harmony with the First Vatican Council, teaches that Christ made Peter "a perpetual and visible principle and foundation of the unity of faith and of communion’"-’1; and the Supreme Pontiff Paul VI has declared: "The teaching office of the bishops is for the believer the sign and channel which enable him to receive and recognize the Word of God.’"-"-’ Thus, however much the sacred magisterium avails itself of the contemplation, life, and study of the faithful, its office is not reduced merely to ratifying the assent already expressed by the latter; indeed, in the interpretation and explanation of the written or transmitted Word of God, the magisterium can anticipate or demand their as-

16Ibid., in CDD, p. 114. lrSee ibid., no. 35, in CDD, p. 157. asVatican Council II, Dogmatic Constitution on Divine Revelation, Dei Verbum, no. 8, in CDD, p. 430. l~Paul VI, Apostolic Exhortation, Quinque iam anni, AAS, v. 63 (1971), p. 99. ’-’°See Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 25, in CDD, pp. 138 ft. ’-’1Vatican Council II, ibid., no. 18, in CDD, pp. 124 ft. And see Vatican Council I, Dogmatic Constitution, Pastor aeternus, the prologue, in Conciliorum oecutnenicorum decreta [hereafter cited as COD] ed. by the Istituto per le Scienze Religiose di Bologna (3rd ed.; Rome: Herder, 1973), p. 812 (DS 3051). "zPaul VI, Apostolic Exhortation, Quinque iatn attni, AAS, v. 63 (1971), p. 100. The Mystery of the ~hurch / 1221

sent.23 The People of God has particular need of the intervention and assistance of the magisterium when internal disagreements arise and spread concerning a doctrine that must be believed or held, lest it lose the communion of the one faith in the one Body of the Lord (cf. Eph 4:45).

Infallibility of the Church’s Magisterium Jesus Christ, from whom derives the task proper to the pastors of teaching the gospel to all His people and to the entire human family, wished to endow the" pastors’ magisterium with a fitting charism of infallibility in matters regarding faith and morals. Since this charism does not come from new revelations enjoyed by the successor of Peter and the college of bishops,24 it does not dispense them from s~tudying with appropriate means the treasures of divine revelation contained both in Sacred Scripture which teaches us intact the truth that God willed to be written down for our salvation25 and in the living tradition that comes from the Apostles.z’; In carrying out their task, the pastors of the Church enjoy the assistance of the Holy Spirit; this assistance reaches its highest point when they teach the People of God in such a manner that, through the promises of Christ made to Peter and the other Apostles, the doctrine they propose is necessarily immune from error. This occurs when the bishops scattered throughout the world but teaching in communion with the successor of Peter present a doctrine to be held irrevocably.°-~ It occurs even more clearly both when the bishops by a collegial act (as in ecumenical councils), together with their visible head, define a doctrine to be held,z8 and when the Roman Pontiff "speaks ex cathe- dra, that is, when, exercising the office of pastor and teacher of all Christians, through his supreme apostolic authority he defines a doctrine concerning faith or morals to be held by the universal Church.’’2’~ According to Catholic doctrine, the infallibility of the Church’s magisterium extends not only to the deposit of faith but also to those matters

’-’3Decree of the Holy Office, Lamentabili, no. 6, ASS, v. 40 (1907), p. 471 (DS 3406). And see Vatican Council I, Dogmatic Constitution, Pastor aeternus, Ch. 4, in COD, p. 815 ft. (DS 3009, 3074). ’-’4Vatican Council I, Dogmatic Constitution, Pastor aeternus, Ch. 4, in COD, p. 816 (DS 3070). And see Vatican Council II, Dogmatic Constitution on the Church, Lumett gentium, no. 25, as well as its Dogmatic Constitution on Divine Revelation, Dei Verbum, no. 4, in CDD, pp. 141 and 426. 2~See Vatican Council II, Dogmatic Constitution on Divine Revelation, Dei Verbum, no. 11, in CDD, p. 434. 26See ibid., nos. 9 ft.; in CDD, pp. 430-2. 2rSee Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 25, in CDD, p. 139. zsSee ibid., nos 25 and 22, in CDD, pp. 139 and 133.’ 29Vatican Council I, Dogmatic Constitution, Pastor aeternus, Ch. 4, in COD, p. 816 (DS 3074). And see Vatican Council II, ibid., no. 25, in CDD, pp. 139-41. 1222 / Review for Religious, Volume 32, 1973/6 without which that deposit .cannot be rightly preserved and expounded2° The extension, however, of this infallibility to the deposit of faith itself is a truth that the Church has from the beginning held as having been certainly revealed in Christ’s promises. The First Vatican Council, basing itself upon this truth, defined as follows the matter of Catholic faith: "All those things are to be believed by divine and Catholic faith which are contained in the written or transmitted Word of God and which are proposed by the Church, either by a solemn judgment or by the ordinary and universal magisterium, to be believed as having been divinely revealed.’’31 Therefore the objects of Catholic faith--which are called dogmas--necessarily are and always have been the unalterable norm both for faith and for theological science. Gift of Infallibility Not to Be Diminished From what has been said about the extent of and the conditions governing the infallibility of the People of God and of the Church’s magisterium, it follows that the faithful are in no way permitted to see in the Church merely a fundamental permanence in truth which, as some assert, could be reconciled with errors contained here and there in the propositions that the Church’s magisterium teaches to be held irrevocably, as also in the unhesi- tating assent of the People of God concerning matters of faith and morals. It is, of course, true that through the faith that leads to salvation men are converted to God,:~ who reveals Himself in His Son Jesus Christ; but it would be wrong to deduce from this that the Church’s dogmas can be be- littled or even denied. Indeed, the conversion to God which we should realize through faith is a form of obedience (cf. Rom 16:26), which should correspond to the nature of divine revelation and its demands. Now this revelation, in the whole plan of salvation, reveals the mystery of God who sent His Son into the world (cf. 1 Jn 4: 14) and teaches its application to Christian conduct. Moreover, it demands that, in full obedience of the intellect and will to God who reveals,zz we accept the proclamation of the good news of salvation as it is infallibly taught by the pastors of the Church. The faithful, therefore, through faith are converted as they should to God, who reveals Himself in Christ, when they adhere to Him in the integral doctrine 6f the Catholic faith. s0See Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 25, in CDD, p. 139. 31Vatican Council I, Dogmatic Constitution, Dei Filius, Ch. 3, in COD, p. 807 (DS 3011). And see Codex iuris canot, ici, canon 1323, § 1 and canon 1325, § 2. z-"See Council of Trent, Session 6, Decree on Justification, Ch. 6, in COD, p. 672 (DS 1526); see also Vatican Council II, Dogmatic Constitution on Divine Revelation, Dei Verbum, no. 5, in CDD, p. 426. aaSee Vatican Council, Constitution on the Catholic Faith, Dei Filius, Ch. 3, in COD, p. 807 (DS 3008); see also Vatican Council II, Dogmatic Constitution on Divine Revelation, Dei Verbum, no. 5, in CDD, p. 426. The Mystery ot the Church / 1223

It is true that there exists an order and as it were a hierarchy of the Church’s dogmas, as a result of their varying relationship to the foundation of the faith.:’4 This hierarchy means that some dogmas are founded on other dogmas, which are the principal ones, and are illuminated by these latter. But all dogmas, since they are revealed, must be believed with the same divine faith.35 Church’s Infallibility Not to Be Falsified The transmission of divine revelation by the Church encounters difficulties of various kinds. These arise from the fact that the hidden mysteries of God "by their nature so far transcend the human intellect that even if they are revealed to us and accepted by faith, they remain concealed by the veil of faith itself and are as it werg wrapped in darkness.3~ Difficulties arise also from the historical condition that affects the expression of revelation. With regard to this historical condition, it must first be observed that the meaning of the pronouncements of faith depend partly upon the expressive power of the language used at a certain point in time and in particular circumstances. Moreover, it sometimes happens that some dogmatic’ truth is first expressed incompletely (but not falsely), and at a later date, when considered in a broader context of faith or human knowledge, it receives a fuller and more perfect expression. In addition, when the Church makes new pronouncements she intends to confirm or clarify what is in some way contained in Sacred Scripture or in previous expressions of tradition; but at the same time she usually has the intention of solving questions or removing certain errors. All these things have to be taken into account in order that these pronouncements may be properly interpreted. Finally, even though the truths which the Church intends to teach through her dogmatic formulas are distinct from the changeable conceptions of a given epoch and can be expressed without them, nevertheless it can sometimes happen that these truths may be enunciated by the sacred magisterium in terms that bear traces of such conceptions. Dogmatic Formulas and Their Meaning In view of the above, it must be stated that the dogmatic formulas of the Church’s magisterium were from the very beginning suitable for communicating revealed truth, and that as they are they. remain forever suitable

34See Vatican Council II, Decree on Ecumenism, Unitatis redintegratio, no. 11, in CDD, p. 260. 35"Reflections and Suggestions concerning Ecumenical Dialogue," IV, 4 b, in The Secretariat .]or Promoting Christian Unity ln]ormation Service, no. 12 (December 1970, IV), p. 8. 36Vatican Council I, Dogmatic Constitution, Dei Filius, Ch. 4, in COD, p. 808 (DS 3016). 1224 / Review ]or Religious, Volume 32, 1973/6 for communicating this truth to those who interpret them correctly.:’~ It does not, however, follow that every one of these formulas has always been or will always be so to the same extent. For this reason, theologians seek to define exactly the intention of teaching proper to the various formulas, and in carrying out this work they are of considerable assistance to the living magisterium of the Church, to which they remain subordinated. For this reason also, it often happens that ancient dogmatic formulas, and others closely connected with them remain living and fruitful in the habitual usage of the Church, but with suitable expository and explanatory additions that maintain and clarify their original meaning. In addition, it has sometimes happened that in this habitual usage of the Church certain of these formulas ~ave way to new expres.sions which, proposed and approved by the sacred magisterium, presented more clearly or more completely the same meamng. As for the meaning of dogmatic formulas, this remains ever true and constant in the Church, even when it is expressed with greater clarity or more developed. The faithful, therefore, must shun the opinion, first, that dogmatic formulas (or some category of them) cannot signify truth in a determinate way, but can only offer changeable approximations to it, which to a certain extent distort or alter it; secondly, that these formulas signify the truth only in an indeterminate way, this truth being like a goal that is constantly being sought by means of such approximations. Those who hold such an opinion do not avoid dogmatic relativism and they corrupt the concept of the Church’s infallibility relative to the truth to be taught or held in a determinate way. Teaching of Vatican I, John XXIII, and Paul VI Such an opinion clearly is ih disagreement with the declarations of the First Vatican Council, which, while fully aware of the progress of the Church in her knowledge of revealed truth,’~8 nevertheless taught as follows: "That meaning of sacred dogmas . . . must always be maintained which Holy Mother Church declared once and for all, nor should one ever depart from that meaning under the guise of or in the name of a more advanced understanding.’’3’~ The Council, moreover, condemned the opinion that "dogmas once proposed by the Church must with the progress of science be given a meaning other than that which was understood by the Church, or which she understands.’’4° There is no doubt that, according to these arSee Pius IX, the Brief, Eximiam tuam, ASS, v. ~8.-(1874-1875), p. 477 (DS 2831 ); Paul VI, Encyclical Letter, Mysterium ffttei, AAS~ v. 57 (1965), pp. 757 ft.; and his L’Oriente cristiano nella luce di immortali concili in hisegnamenti di Paolo I/1, v. 5 (Vatican City: Vatican Polygot Press), pp. 412 ft. ¯ ~sSee Vatican Council I, Dogmatic Constitution, Dei Filius, Ch. 4, in COD, p. 809 (DS 3020). Zalbid. a°Ibid., canon 3, in COD, p. 811 (DS 3043). The Mystery of the Church / 1225 texts of the Council, the meaning of dogmas which is declared by the Church is determinate and unalterable. Such an opinion is likewise in contrast with Pope John’s assertion regarding Christian doctrine at the opening of the Second Vatican Council: "This certain and unchangeable doctrine, to which faithful obedience is due, has to be explored and presented in a way that is demanded by our times. One thing is the deposit of faith, which consists of the truths contained in sacred doctrine, another thing ’is the manner of presentation, always however with the same meaning and signification.’’41 Since the successor of Peter is here speaking about certain and unchangeable Christian doctrine, about the deposit of faith which is the same as the truths contained in that doctrine, and about the truths which have to be presented with the same meaning, it is cle~ir that he admits that we can know the true and unchanging meaning of dogmas. What is new and what he recommends in view of the needs of the times pertains only to the modes of studying, expounding, and presenting that doctrine while keeping its permanent meaning. In a similar way the Supreme Pontiff Paul VI exhorted the pastors of the Church in the following words: "Nowadays a serious effort is required of us to ensure that the teaching of the faith should keep the fullness of its meaning and force, while expressing itself in a form which allows it to reach the spirit and heart of the people to whom it is addressed.’’4z The Church and the Priesthood of Christ Christ the Lord, the High Priest of the new and everlasting covenant, wished to associate with His perfect priesthood and to form in its likeness the people He had bought with His own blood (cf. Heb 7:20-2, 26-8; 10:14,21). He therefore granted His Church a share in His priesthood, which consists of the common priesthood of the faithful and the ministerial or hierarchical priesthood. These differ from each other not only in degree but also in essence; yet they are mutually complementary within the communion of the Church?3 Common Priesthood of the Faithful The common priesthood of the laity, which is also rightly called a royal priesthood (cf. 1 Pet 2:9; Rev 1:6; 5:9ff.) since through it the faithful are united as members of the messianic people with their heavenly King, is conferred by the sacrament of b.aptism. By this sacrament "the faithful are

41John XXIII, .411ocutio in Concilii l~’aticani inauguratione, AAS, v. 54 (1962), p. 792. And see Vatican Council II, Pastoral Constitution on the Church in the Modern World, Gaudium et spes, no. 62, in CDD, p. 780. a-~Paul VI, Apostolic Exhortation, Quinque Jam attni, AAS, v. 63 (1971), pp. 100 ft. ~3Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 10, in CDD, p. 110. 1226 / Review ]or Religious, Volume 32, 1973/6

incorporated into the Church and are empowered to take part in the worship of the Christian religion" in virtue of a permanent sign known as a character; "reborn as children of God they are obliged to profess before men the faith which they have received from God through the Church.’’4~ Thus those who are reborn in baptism "join in the offering of the Eucharist by virtue of their royal priesthood. They likewise exercise that priesthood by receiving the sacraments, .by prayer and thanksgiving, by the witness of a holy life, and by self-denial and active charity.’’4’~ The Ministerial Priesthood Moreover, Christ, the Head of the Church, which is His Mystical Body, appointed as ministers of His priesthood His Apostles and through them their successors the bishops, that they might act in His person within the Church’’~ and also in turn legitimately hand over to priests in a subordinate degree the sacred ministry which they had received?~ Thus there arose in the Church the apostolic succession of the ministerial priesthood for the glory of God and for the service of His people and of the entire human family, which must be converted to God. By means of this priesthood bishops and priests are "indeed set apart in a certain sense in the midst of God’s people. But this is so, not that they may be separated from this people or from any man, but that they may be totally dedicated to the work for which the Lord has raised them up"~s: namely, the work of sanctifying, teaching and ruling, the actual execution ¯ of which is more precisely specified by the hierarchical communion.~9 This manysided work has as its basis and foundation the continuous preaching of the Gospel,5° and as the summit and source of the entire Christian life the Eucharistic Sacrifice?~ Priests, acting in the person of Christ the Head, offer this Sacrifice in the Holy Spirit to God the Father in the name of Christ

44Ibid., no. 11, in CDD, p. 111. 4.~Ibid., no. 10, in CDD, p. 111. 4~;See Plus XI, Encyclical Letter, Ad catholici sacerdotii, .4AS, v. 28 (1936), p. 10 (DS 3735). See also Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 10; and Decree on the Priestly Life and Ministry, Presbyterorum ordinis, no. 2, in CDD, pp. 110 ft. and 622 ft. 47See Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 28, in CDD, p. 625. 4sVatican Council II, Decree oft the Priestly Life and Ministry, Presbyterorum ordinis, no. 3, in CDD, p. 625. 49See Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, nos. 24, 27 ft., in CDD, pp. 137, 143-9. ~°Vatican Council lI, Decree on the Priestly Life and Ministry, Presbyterorum ordinis, no. 4, in CDD, p. 627. ¯ ~*See Vatican Council lI, Dogmatic Constitution on the Church, Lumen gentium, no. II, in CDD, p. Ill ft.; see also Council of. Trent, Session 22, Doctrina de Missae sacrifi.cio, Ch. 1 and 2, in COD, pp. 732-4 (DS 1739-43). The Mystery of the Church / 1227 and in the name of the members of His Mystical Body.’~-° This Sacrifice is completed in the holy Supper by which the faithful, partaking of the one body of Christ, are all made into one body (cfo I Cor 10:16 ff.). Nature of the Ministerial Priesthood The Church has ever more closely examined the nature of the ministerial priesthood, which can be shown to have been invariably conferred from apostolic~times by a sacred rite (cf. 1 Tim 4:15; 2 Tim 1:6). By the assistance of the Holy Spirit, she recognized more clearly as time went on that God wished her to understand that this rite conferred upon priests not only an increase of grace for carrying out ecclesiastical duties in a holy way, but also a permanent designation, by Christ, or character, by virtue of which they are equipped for their work and endowed with the necessary power that is derived from the supreme power of Christ. The permanent existence of this character, the nature of which is explained in different ways by theologians, is taught by the Council of Florence’~:~ and reaffirmed by two decrees of the Council of Trent."~4 In recent times the Second Vatican Council more than once mentioned it,’~’~ and the second General Assembly of the Synod of Bishops rightly considered the enduring nature of the priestly character throughout life as pertaining to the teaching of faith."~6 This stable existence of a priestly character must be recognized by the faithful and has to be taken into account in order to judge properly about the nature of the priestly ministry and the appropriate ways of lexercising it. Faithful to sacred tradition ahd to many documents of the magisterium, the Second Vatican Council taught the following :concerning the power belonging to the ministerial priesthood: "Though everyone can baptize the faithful, the priest alone can complete the building up of the Body in the Eucharistic Sacrifice.’’~ And again: "The same Lord, in order that the faithful might form one body in,which ’all the members have not the same function’ (Rom 12:4), appointed some ministers within the society of be-

~See Paul VI, Sollemnis pro]essio fidbi, no. 24, AAS, v. 60 (1968), p. 442. ~3Council¯ of Florence, Bull for the Union of the Armeriians, Exsultate Deo, in COD, p. 546 (DS 1313). ~ 54Council of Trent, Decree on the Sacraments, ci~non 9; and Decree on the Sacra- ment o] Order, Ch. 4 and canon 4, in COD, pp. 685,742, 744 (DS 1609, 1767, 1774). 55See Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 21; and Decree on the Priestly Lifeand Ministry, Presbyterorum ordinis, no. 2, in CDD, pp. 133, 622 ft. r,6See Documents of the Synod of Bishops, I, The Ministerial Priesthood, Part One, no. 5, AAS, v. 63 (1971), p. 907. ¯ ~rVatican¯ Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 17, in CDD, p. 123. 1228 / Review [or Religious, Volume 32, 1973/6 lievers who by the power of Orders would be capable of offering the Sacri- fice and of forgiving sins.’’’~ .In the same way the second General Assembly of the Synod of Bishops rightly affirmed that only the priest can act in the person of Christ and pre- side over and perform the Sacrificial Banquet in which the People of God are united with the oblation of Christ?’ Passing over at this point questions regarding the ministers of the various sacraments, the evidence of Sacred Tradition and of the Sacred Magisterium make it clear that the faithful who have not received priestly ordination and who take upon. themselves the office of performing the Eucharist attempt to do so not only in a completely illicit way but also invalidly. Such an abuse, wherever it may occur, must clearly be eliminated by the pastors of the Church.

Conclusion It was not the intention of this Declaration, nor was it within its scope, to prove by way of a study of the foundations of our faith that divine revelation was entrusted to the Church so that she might thereafter preserve it unaltered in the world. But this dogma, from which the Catholic faith takes its beginning, has been recalled, together with other truths related to the mystery of the Church, so that in the uncertainty of the present day the faith and doctrine the faithful must hold might clearly emerge. The Sacred Congregation for the Doctrine of the Faith rejoices that theologians are by intense study exploring more and more the mystery of the Church. It recognizes also that in their work they touch on many questions which can only be clarified by complementary studies and by various efforts and conjectures. However, the due freedom of theologians must always be limited by the word of God as it is faithfully preserved and expounded in the Church and taught and explained by the living magisterium of the pastors and especially of the pastor of the entire People of God?°

5sVatican Council II, Decree on the Priestly Life and Ministry, Presbyterorum ordinis, no. 2, in CDD, pp. 621 ft. See also (1) Innocent llI, Letter, Eius exetnplo, with Pro]essio fidei Waldensis imposita, PL, v. 215, col. 1510 (DS 794); (2) Lateran Council IV, Constitution 1, De fide catholica, in COD, p. 230 (DS 802); passage quoted on the Sacrament of the Altar to be read together with the following passage on the sacrament of baptism; (3) Council of Florence, Bull for the Union of the Armenians, Exultate Deo, in COD, p. 546 (DS 1321); passage quoted on the minister of the Eucharist to be compared with nearby passages on the minister of the other sacraments; (4) Council of Trent, Session 23, Decree on the Sacrament o] Order, Ch. 4, in COD, p. 742 ft. (DS 1767, 4469); (5) Pius XII, Encyclical, Mediator Dei, AAS, v. 39 (1947), pp. 552-6 (DS 3849-52). .~gDocuments of the Synod of Bishops, I, The Ministerial Priesthood, Part One, no. 4, AAS, v. 63 (1971), p. 906. 6°See Synod of Bishops (1967), Relatio Commissionis Synodal& constitutae ad examen ulterius peragendmn circa opiniones periculosas et atheismum, II, 4: "De theologorum opera et responsabilitate" (Vatican City: Vatican Polyglot Press, 1967), p.. 11 (L’osservatore romano, October 30-31, 1967, p. 3). The Mystery o/ the Church / 1229

The Sacred Congregation entrusts this Declaration to the diligent attention of the bishops and of all those who in any way share the task of guard- ing the patrimony of truth which Christ and His Apostles committed to the Church. It also confidently addresses the Declaration to the faithful and particularly, in view of the important office which they hold in the Church, to priests and theologians, so that all may be of one mind in the faith and may be in sincere harmony with the Church. Pope Paul 1/I, by divine providence Supreme Pontiff, in the audience granted to the undersigned Preiect o/the Sacred Congregation/or the Doc- trine of the Faith on 11 May 1973, has ratified and confirmed this Declara- tion in defence oJ the Catholic doctrine on the Church against certain errors o! the present day and has ordered its publication. Given in Rome, at the Sacred Congregation for the Doctrine of the Faith, on 24 June 1973, the feast of Saint John the Baptist. FRANJO Card. SEPER PreJect ~I~ JEROME HAMER Titular Archbishop o[ Lorium Secretary Documents concerning Religious Men

Paul VI

The following three documents, given in chronological order, were directed to (1) the General of the Sulpicians, (2) to the capitulars of the Order of Discalced Carmelites, and (3) to the Abbot General of the Congregation of Vallumbrosa. The translation given is that of L’osservatore romano, English language weekly edition.

LETTER TO THE GENERAL OF THE SULPICIANS To Our Beloved Son CONSTANT BOUCHAUD Superior General of the Priests of Saint Sulpice

Beloved Son, greetings and Apostolic Blessing. You have written to Us concerning the programs and objectives of the Society of Priests of St. Sulpice, of which you are the superior, following upon your general chapter, which, in the light of the decrees of the Second Vatican Council, has made a great effort to give a new impetus to its own way of life and to adapt it to contemporary needs. Your report was for Us a source of great satisfaction and it confirmed Our hope in.your important work which is centered on priestly training. Your institute was begun by John James Olier, an outstanding figure, in the difficult times of the seventeenth century, in order that according to the mind of the Council of Trent it might fittingly prepare in seminaries candidates for the priesthood; that is to say, its purpose was mainly to train educators, who had special intellectual and moral gifts, for such an impor- 1230 Documents concerning Religious Men / 1231 tant task. For indeed, if, as the Second Vatican Council has stated, the seminary is the "heart of the diocese," then the work of the Priests of Saint Sulpice belongs to the very heart of the Church. Therefore, your society, which has grown and prospered and spread to many nations, has done a tremendous service and has increased its efficacious activity to a great degree through the instrumentality of the priests whom it has educated. Ministerial Priesthood and Authority under Attack But your society is now carrying on its work at a time when the ministerial priesthood and other religious values are often being called into question, and when resistance is sometimes being offered to authority and legitimate regulations. As a result, the Priests of Saint Sulpice should know that at this very moment they ought to be witnesses to the priesthood of Jesus Christ, and must imbue their seminarians with this same spirit. It is from this same priesthood that they must draw the virtues which have to be practiced by those who are called to the lot and following of the Lord. Among these virtues We must mention obedience, taken upon oneself for a supernatural motive. On this point careful reflection should be given to what is said in the Basic Program o] Priestly Training, published in 1970: "It is up to the educators to train the young men to a genuine and mature obedience, with trust in Christ who demanded obedience from His followers, but who first showed Himself as a model of the same virtue and through His grace constituted Himself as the principle of obedience in us" (AAS, 62, 1970, p. 355). Obedience Binds in Conscience However, it is in obedience that the entire community of the seminary --both the superiors, who are to exercise their authority and be happy to serve with charity, as well as students---ought to seek out and fulfill the will of God. Consequently, all are bound in conscience with regard to obedience, even though they are on different levels." Care must also be taken that this obedience, complete and sincere, be rendered by the candidates to the visi- ’ble head of the Church and to each one’s own bishop, "so that through the priesthood they may become his faithful collaborators" (Basic Program). An effort must also be made that the students thoroughly convince themselves that sacred celibacy is a special gift of God, attached to the ministerial priesthood in the Church of the Roman rite and that it must be chosen freely and with no conditions attached. However, this heavenly gift can not be safeguarded except with a truly spiritual life, by prayer--both private and liturgical--and by the use of the sacraments, and finally with prudence and voluntary self-denial. With regard to the Sacraments, the Most Holy Eucharist is to be recommended most heartily, for it is in it that the very author of grace is contained and received. The priesthood is directly 1232 / Review for Religious, Volume 32, 1973/6 orientated to this divine sacrament, for the priest through God’s power is its originator and distributor. Furthermore, devotion to the Virgin Mother of God, who has so many ties with the priesthood, brings with it the greatest "pedagogical" advantage. For if it is correctly understood and practiced, it makes the will prompt and ready to carry out all the things which duty prescribes, as a manifestation of God’s will; it inspires the individual to imitate Christ, and it obtains the special protection of her who was proclaimed "full of grace." Inculcate a Love o| the Truth We know for sure that you rightly assign a chief role to this spiritual training and education, so that the vocation--in which a divine intervention lasts a whole life--may mature and bring forth abundant fruit. But if it is true that the students in the seminary together with the superiors are to form as it were one community (see Optatam totius~ 5), nonetheless each candi- date should have his own spiritual director according to the guidelines and customs of your institute. You must also offer your seminarians the food of doctrine. In this regard, it is a good idea to underline something which is of great concern to Us, namely, that the teacher inculcate first of all a love of the truth in the minds of the students, nor ever forget that he must show himself as a witness of the faith and as an educator to the faith. Thus two things must be done by teachers in the seminary: maintain fidelity toward revealed truth, of which the authentic interpretation is in the hands of the teaching authority of the Church, and keep one’s mind open to the problems which are being discussed in this world in continual change. With regard to the magisterium, let Us repeat what We once said to the members of a Congress on the theology of the Second Vatican Council, inasmuch as the close tie between theology and the magisterium is weakened at times: "This fact is of the greatest importance, namely, that the magisterium and theology have a common root, which is divine revelation handed down to the Church through the Holy Spirit and preserved in her. For you know very well that, when the Chui’ch received from her founder the command to announce the gospel to all peoples, she herself was instituted as a most reliable teacher of truth in order to carry out this task properly, and she still thrives on the charism of unfailing truth" (AAS, 58, 1966, pp. 890-1). But a priest is not perfect in every regard when he leaves the seminary after completion of his academic courses. He must be given help throughout his entire priestly life in order that he may be able to continue his studies more fully and deeply, and renew his interest in and enthusiasm for his spiritual and pastoral life. Of course, We are very happy that you have decided to devote special attention to this matter and to prepare some of your members in a special way to deal with such a program. This is entirely in Documents concerning Religious Men / 1233 keeping with the demands of the Second Vatican Council (see Optatam totius, 22). Faith in the Mission of the Church As you are striving to impress on those entrusted to your care the virtues which flow from the priesthood of Christ and to instruct their minds with your teaching, you yourselves are professing faith in the mission of the Church and are trying hard to inflame them with that same faith. Of course, your worl~ of education must be illumined by the light of this faith, so that it may be truly efficacious and inspire people’s minds. May you also be convinced that, although you are faced with some difficulties at the present, your institute has not lost any of its importance, any of its usefulness, any of its necessity even at this time. You who have been faithful servants of the Church in the past, should know that the Church even now so highly esteems your particular service that she does not want to be deprived of it in any way. Therefore, We express every sincere wish that your Society of Saint Sulpice may immovably preserve its primitive spirit, that the aspirations and efforts of its members may be bound together, that is, forged together with mutual charity, as in past ages so also in our own age, that it may likewise never cease to give an example of doctrinal purity, by which it has shone and still does shine forth in the sight of seminarians and priests. Finally, while We assure you that We bare great confidence.in the charism of the Sulpician Society, that it may be active and flourish and thus work fdr the good and progress of the Church, We willingly impart to .you, Beloved Son, and to all the members of the Society Our Apostolic Blessing, as a pledge of God’s help and strength, and a token of Our goodwill and high regard. From Rome, at Saint Peter’s, 6, July 1973, in the eleventh year of Our Pontificate. PAULUS PP. VI

TO THE CAPITULARS OF THE DISCALCED CARMELITES (11 JULY 1973) Beloved Sons, We extend Our sincere greetings to you who are taking part in the ordinary general chapter of your Order, but most especially to the new superior general whom you have chosen to be your leader and father for the next six years. However, this chapter is at the same time an extraordinary chapter inasmuch as judgment is now being passed on the decisions issued in the last meeting of this kind, and the experiments, which were allowed for this period of time, are carefully being studied. Consequently, at this station, as it were, along the road, you must con- 1234 / Review for Religious, Volume 32, 1973/6 sider just exactly how you are maintaining and living out the Teresian charism at this point in history; it was through the working of that charism that you came into being for the good of the Church. We mean to say, that the Carmelite--Teresian--vocation must be set forth in your laws clearly, precisely, and accurately with attention being given to the needs of our times, so that it may beneficially overflow into your daily lives and direct your steps. You are "sons of the saints" (Tob 2"18): Contemplate the immense spiritual heritage which has been handed down to you esperially by Teresa of Jesus on whom We were happy to confer the honor and dignity of doctor of the Church, while bringing out the importance of her teaching. You have received this heritage likewise from John of the Cross, Teresa of the Child Jesus, whose centenary of birth is being celebrated this year, and from many others. Called to Prayer and Contemplation The words, which your same Mother Teresa wrote about the Carmelite vocation, even now still apply to you: "We are all called to prayer and to contemplation, for it is here that we find our origin and it is for this reason that we are the offspring of those holy fathers of Mount Carmel, who searched for this precious pearl in their rough solitude" (Interior Castle, Fifth mansion, 1 : Opere, 3 ed., Rome, 1958, p. 835). But this life given to prayer is most certainly fruitful, for, as the Second Vatican Council has taught, those who follow it "offer to God an outstanding sacrifice of praise; they illumine the people of God with the richest fruits of holiness, influence it by their example, and increase it by means of a mysterious apostolic fertility" (Decree, Perfectae caritatis, 7). But this way of life, in which that precious pearl is enclosed, is by no means opposed to external activity, which even you undertake to win souls for Christ: "For if someone is closer to God and seeks Him alone in all things, the flame of apostolic charity must necessarily be enkindled within him" (John XXIII, Letter to Ferdinand Cardinal Cento, July 16, 1962; AAS, 54, 1962, p. 569). Most beloved sons: the word "Carmel" means the same as orchard or garden. By bringing your whole life into conformity with your special vocation, especially by persevering in prayer and intimately sharing in the saving mission of Christ you must right now, as before, construct an adorned, fertile, sweet-smelling garden in the holy Church of God, especially at this time, which because of the jubilee year already proclaimed, is a most suitable ’one for reflection, for renewal, for a doubling of spiritual efforts. In conclusion, as, We express Our great love for you, We bestow upon you here present and all your fellow religious, Our Apostolic Blessing as a pledge of God’s most desired gifts. Documents concerning Religious Men / 1235

TO THE ABBOT GENERAL OF THE VALLUMBROSIANS To Our Beloved Son JOSEPH ZAMBERNARDI Abbot General of the Congregation of Vallumbrosa

Beloved Son, greetings and Apostolic Blessing. We were happy to learn of the zeal and interest with which you, Beloved Son, and the other members of your congregation have been fired and motivated to celebrate the ninth centennial anniversary of the death of St. John Gualbert, the founding father of that monastic institute of yours. At the same time We are desirous of sharing in some way through this Letter of Ours in the solemn celebrations which have been planned. Courageous Ddender o[ the Spouse of Cluist We cannot help but take particular satisfaction in this centenary, inasmuch as it is of such a nature that it not only opportunely places before our vision the figure of this holy man, but also can make a tremendous contribution to the awakening and strengthening of religious zeal. For, in fact, this man lived in very troubled and difficult times, namely, during an age when "simony and the heresy of the Nicolaites were disgracing the Catholic Church in very many places throughout Tuscany and nearly all of Italy" (Attho, Life of Saint John Gualbert, PL, 146, col. 671 ). Actively struggling to remove these afflictions from the Church, St. John Gualbert showed himself to be a most courageous defender of the spouse of Christ; indeed he was among those men to whom credit must be given, if the Church of the eleventh century entered upon a new course to correct the deteriorating discipline of the clergy and to work out its own internal restoration. Restored Monastic Discipline He accomplished his goal especially by founding your Order of Vallum- brosa. Moved by divine inspiration and also following the advice ’of the general of the Camaldolese monks, he took it upon himself to establish "a new institute" in order that monastic discipline might be restored to its original splendor according to the rule of St. Benedict (see Andreas Stru- mensis, Life of St. John Gualbert, MGH, Script. XXX, 2, p. 1082). In fact, the first people who chose this "new conversion" immediately found out that it was, so to speak, a most abundant source of evangelical perfection, which later became a sort of yeast of new life in the Church. Patron o| Forest Rangers Because the primitive spirit of .the Benedictine family is summed up in that very famous saying, "Ora et labora" (Pray and work), it is no surprise that St. Gualbert attached great importance not only to prayer, the study of 1236 / Review /or Religious, Volume 32, 1973/6 the Scriptures, the liturgy, and works of charity, but also to manual work. And in this area of endeavor the descendants of St. John won outstanding merit for themselves, especially by promoting agriculture and forestry. For good reason, then, your founding father was considered worthy by Our predecessor, Pius XII, to be named the heavenly patron of public forest rangers in Italy (see AAS, 43, [1951], pp. 458-9). Sharing the Life of the Church But the contemplative life, which this holy man sought out for himself and his associates in the solitude and silence of the wooded Appennine mountains in order to give themselves more completely to God, must not be looked upon as some sort of flight from the world or spiritual refreshment which would take one’s attention away from his obligations toward the Church and human society. In truth, although he was a monk, he shared the.life of the Church in the truest and fullest sense; and together with his associates he played a leading role in the midst of the most serious distur- bances which plagued the Church, especially in Tuscany, for the reasons mentioned above. From his monastery of Vallumbrosa, as from a watchtower, he viewed the pressing needs of the Church and came to understand that the renewal, which every good person was longing for at that time, had to affect the clergy first of all, in order that the Church might present herself really as the spouse of Christ without stain or wrinkle. As a result, the same care and attention which he devoted to the restoration of monastic discipline, he also applied to the reform of clerical behavior. He stressed the common life and unconditional evangelical poverty, while he himself in the meantime "had such reverence for all levels of ecclesiastical dignity, that he could never be forced even to receive the order of door-keeper (ostiarius)" (Andreas Strumensis, MGH, Script. XXX, 2, p. 1082). For this reason, Vallumbrosa--where John Gualbert fought the most noble fight for the cause of Holy Mother Church until the end of his life with unflinching faith and unbroken spirit in the midst of difficulties--became as it were a lighthouse of spiritual renewal whose beams have not yet ceased to enlighten the minds of those who are striving for higher things. It was a wonderful idea, therefore, Beloved Son, to present all these things once again to the consideration of your fellow brothers and priests, indeed of all the faithful. Even though this holy man lived in a remote and darkened age, nonetheless his spiritual message must not be judged distant or alien to our present age. That is to say, the Church today--no less than in his time--needs zealous, hardworking preachers, who, adorned with immovable steadfastness and fidelity and prepared to undergo the most arduous tasks, render an outstanding, genuine witness of their Christian vocation to the people of our age. And you most especially, who have embraced the ideal of his religious Documents concerning Religious Men / 1237 life, must look upon his image, since the Church today most sincerely hopes and is making diligent efforts that religious congregations may grow and flourish by returning "to the sources of all Christian life, to the original inspiration of their institutes, to the adaptation of these institutes to changed conditions of life" (Perfectae caritatis, n. 2). In this way it will happily come about that you, just like the members of other religious institutes, will contribute in an exceptional way, according to your own charism, to the work and success of Church renewal which is pressing on us right now. These are the wishes and hopes which come from Our heart. And as We make them known to you, We impart to you all, and especially to your- self, Beloved Son, Our Apostolic Blessing, as a source of God’s continuing assistance. PAULUS PP. VI Reflections on the Theology of Religious Life

Eric Doyle, O.F.M.

Father Eric Doyle teaches in the University of Kent at Canterbury, England; he is also a member of the Faculty of the Franciscan Study Centre at Canterbury and lives at The Franciscan Friary; 13, Nunnery Road; Canterbury, Kent; England. The text given below is that of a talk given March 14, 1973, in Liverpool, England, at the Annual General Meeting of Major Religious Superiors (Men’s Section).

Proem: Rublev’s "Trinily’/ In these reflections on the theology of the religious life, we will be considering in fact, from a specific vantage point, the mystery of grace in the Church--that mystery of God’s own free, absolute decision to communicate Himself to us as He is in the etgrnal blessedness of His inner life. We need to emphasize at the outset that the religious life belongs to the charismatic form of the Church in order to avoid the error of identifying in any exclusive sense the charismatic with the "sensational" or the "pentecostal" as these latter are experienced and understood at present in the Church. Besides being reflections on uncreated and created grace, these are also considerations from a particular aspect of the theological virtues of faith, hope, and charity which are given in the baptismal grace. By justification a man is renewed in his inner life (remissio peccatorum/interna renovatio), whereby he is made a sharer in the divine life, becomes God’s adopted son, is constituted before God a co-heir with Christ and whereby the Holy Trinity comes to dwell in him as in a temple. The indwelling of the Blessed Trinity is attributed by the venerable tradition of the Church to the Holy Spirit, an attribution based on the order of the divine processions in God and on the 1238 Theology o/ Religious Lile / 1239 divine missions in the economy of salvation. We need not here debate the various explanations of this appropriation--whether it be by exemplary or quasi-formal causality. It is enough to point out that uncreated grace involves a special relationship with the Holy Spirit as well. In the grace of justification, therefore, a personal relationship is established with the Father, the Son, and the Holy Spirit. Now because I intend to show, in the first place, that the religious life, wherever it finds expression in community, is an image of the Triune life of God, I would like to begin with a brief meditative reflection on Rublev’s Icon of the Trinity.* A study of iconography gradually leads its devotees to an awareness that they are in fact students of theology and that as well as a ~verbal theology, there is also a visual theology in the Church: the icon. Christ is the Eikon of the God we cannot see, as He is the Logos of the God we cannot express. As the Word, Christ is the source and reason of all words; as the Icon, He is the source and reason of all art. Indeed, it can be said that without Him as the Icon of God, all art must be, in the final analysis, meaning- less. Once a person has learned to love icons and has thus penetrated a little into their rich world of mystery, has understood their theology of presence, and grasped the doctrine of God’s image in creation, he will then know that all doctrine and theology can be communicated, best of all perhaps, through the medium of the icon. The Realization of Perfect Community This icon of icons--as Professor Evdokimov has described it--The Holy Trinity, was painted in the early fifteenth century by the Russian monk, Andrei Rublev.1 It was inspired by the story in Genesis of the apparition at Mamre: "He looked up and there he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to meet them, and bowed to the,ground" (18:2-3). In this account many of the fathers of the Church saw a vague adumbration of the doctrine of the Holy Trinity, because although he saw three, Abraham made only one act of homage and he addressed his visitors in the singular. Gazing at the icon we cannot fail to be mastered in mind and heart by its peace, movement, serenity; its unity, diversity, and even humility. The perfection and completion of the icon are to be seen above all in the circle that contains the three figures, as Professor Evdokimov has noted. The movement of the icon, he explains,

*[Editor’s note: A black and white reproduction of this icon can be found on page 200 of the volume The Meaning o[ Icons by Leonid Ouspgnsky and Vladimir Lossky (Boston: Boston Book and Art Shop, 1969).] lp. Evdokimov, "Interpretation of Rublev’s Icon of the Trinity," One in Christ, v. 3 (1967), pp. 304-10. 1240 / Review for Religious, Volume 32, 1973/6

begins from the left foot of the angel on the right, follows the inclination of the head, passes to the centre angel--carrying irresistibly with it the cosmos, rock and tree--resolving itself in the upright position of the left angel, in whom it comes to rest, almost as in a container. Beside this circular movement, whose fulfilment commands all the rest as eternity commands time, the verticals of the temple and the sceptres express the longing of the earthly for the heavenly where the dlan finds its term."-

Rublev’s icon is a symbol of the Triune life of God. We are gazing at a perfect community gathered round a table: the three figures distinct in their unique personalities, forming a unity-in-equality, thus symbolizing the perfection of community which is unity-in-diversity, diversity-in-unity. As the onlooker continues to gaze he cannot resist th6 icon’s compelling invitation to enter and become part of the group. The sheer simplicity and majesty of the figures draws the onlooker into their company where he feels entirely at home and utterly at peace, for in all its perfection and completion,’ there is nothing exclusive or forbidding about the group of figures. The invitation it holds out is unqualified: "Come, we will refresh you." We are shown, then, in this icon, the realization of perfect Community and we are offered an invitation to Community. Our God-given task and calling as religious in community is to strive for the perfection of unity-in- diversity which is surely the quintessence of community life. The true unity we strive to build will prevent.our diversity from degenerating into division; the diversity we strive to preserve and foster will prevent our unity from congealing into uniformity. The focal point of all our desires and strivings to build our community is, of course, the Holy Mass. When we gather around the table of the Lord in that most blessed sacrificial meal, we are made one in the Eucharistic Body and the Mystical Body of Christ and we become more truly ourselves in the grace of God’s love, which is given to each one of us as uniquely our own. It is our vocation as religious to make our communities here on earth real images of that Blessed Community which is the one, undivided, Triune God, Father, Son, and Holy Spirit. Introduction: "They Also Serve Who Resolve to Go on . . ." It has become fashionable in some quarters to deny the possibility, even the desirability, of making a lifelong promise to God in the religious life.. This would be sad enough were its provenance only those who decide, for whatever reason, to leave the religious life. One might then conclude that this were no more than a good example of the invalid illation of arguing from the particular to the general: it is not possible for me to continue to the end of my life as a religious; therefore, it is not possible at all, nor desirable, for anyone to make a promise to live always the life of the Gospel counsels. It is not my desire to make any criticism of those who leave the

-’2Ibid., p. 305. Theology ol Religious Lile / 1241 religious life. That would be to arrogate the prerogatives that belong exclusively to the most merciful Judge. Beyond doubt, there are cases where it is clearly the better choice to leave the religious life, even by those who have made life profession of the evangelical counsels. Experience shows that people~ do make mistakes and wrong decisions about freely chosen states of life. There are men and women who would have been severely impaired physically, psychologically, and spiritually, had they remained in the religious life. Manifestly also, each case has to be considered on its own merits, for the simple reason that every person is endowed with a uniqueness that forbids generalities in certain areas, however well intentioned these may be. However, it must be emphasized that there is a spiritual life. This life of the spirit, although it is most intimately bound up with the bodily and psychic life of the person, owns, nevertheless, laws proper to itself. People undergo purely spiritual crises which must be treated according to the laws of the spiritual life. It is one of the sadder errors of our time in the Church to imagine that spiritual crises can be treated and controlled by purely psychological methods. When people are sick in body or mind, it is most natural that they should consult a doctor or a psychiatrist; it is also natural and most reasonable that a spiritual crisis should be presented to a spiritual director. We have every right to expect such treatment from prudent and learned men trained in the ways of the spiritual life. It is a matter for the gravest concern that many religious who have left never even considered the necessity of consulting a spiritual director about the state of their soul on its journey to union with God. The tragedy is, however, that the view which maintains the impossibility of a life commitment to God by profession of the evangelical counsels, is peddled among religious themselves. Here and there one comes across religious men and women who hold that it is a distinct possibility that one day they may well awaken to the realization that it is now time for them to move on to another way of life. There are some who maintain that such a situation should be expected to arise. In this way, commitment is shorn of its absolute quality and is reduced to the present moment: "I am fulfilled today; who knows what I may feel tomorrow? .... Up to the present my existential commitment has brought me self-realization and self-satisfaction; these may well disappear later." Many religious men and women, bombarded by such views and this kind of "existential" reasoning--if reasoning it can be called--are reduced to the condition of wondering whether they are themselves too immature to hold such views, of thinking that they are the failures for staying on in the religious lif~, and of questioning whether it is they themselves who have just not got the courage of their brethren who leave, to pa6k up likewise and find real fulfillment outside the religious life. I am not directly concerned here with this state of affairs. My principal purpose is to share these theological reflections on the nature, value, adventure, and desirability of the religious life with those who have resolved, 1242 / Review for Religious,, Volume 32, 1973/o not through their own strength, but trusting in the all-powerful grace of God, who is faithful forever, to go on to their dying day in their profession of the evangelical counsels and then to live out that profession for one day at a time. What I have to say, therefore, is addressed to those religious who know by reflection or intuitively, even in the midst of the present confusion, that the Church cherishes the religious life as a most precious treasure and who also understand why it is loved and admired by thousands of people who own no obvious allegiance to God or to any religion in the world. The Community of God Let us begin at the very beginning. The Eternal God--the heart of the mystery proclaimed in the gospel message--is a Community. There in the depths of the divine life from everlasting to everlasting has been a Com- munity, a Family, one might say: the Holy Father, Origin without origin; the Holy Son, indescribable Wisdom and perfect Image of the Father; the Holy Spirit, eternal Love and inexpressible Sweetness between the Father and the Son. There forever has been the perfect unity of absolute diversity and perfect diversity in absolute unity. The problem of the one and the many was solved even before we ever discovered the problem at all! The Son came to us, sent by the Father, to bring us all to share the richness, peace, serenity, and blessed vitality of His Community for endless ages. He came on a long journey to be our Way, our Road to His Father; He lived our life and endured our death to become our Life; He bore our lies, was rejected and despised, to become our Truth; He was thirsty on the Cross to become our Living Water; He was cold in the tomb, to become our burning fire of love. He did not merely take to Himself the human condition as the Jesus of history and then become later the Christ of faith in His risen life. He crossed the unbridgeable abyss between the Creator and the creature as the man Jesus of Nazareth among the Jewish people, that people chosen by God on behalf of the nations, that people who lived in history by faith in the Holy One of Israel. He came, therefore, into a believ.ing people, Yahweh’s own people, whom Yahweh Himself had forged into unity. Of course, it was a weak faith, a misunderstood faith, a.faith often filled with illusions and false expectancy. But it was a faith and that Man came as the Jesus of faith who was the Christ in history. He chose the Twelve who were the Twelve before they were sent. In them was constituted together with and under Christ, the New Israel, in the line of the Twelve Tribes and the Twelve Patriarchs. It was as the Twelve that they were sent---the Twelxie were made Apostoloi. By His rising from the dead and glorification, Christ purified the faith of Israel and inaugurated the final age wherein the third Member of His own eternal Community was sent into the world, the Blessed Spirit, whose mission it is to make us one people on earth by transforming us into images of Christ, the Son of the Theology o/ Religious Li[e / 1243

Living God and Icon of the Father who dwell~ in unapproachable light. Through these two missions, one might say through the first two Apostles, mankind is brought into the life of God Himself. By the grace of the Triune God the Church is made evermore one in the unity of the Father, the Son, and the Holy Spirit. This unity will never be perfect here on earth; its perfection is reserved for the eschatological kingdom where God will be all in all. In the meantime it is our God-given duty to bear witness to this unity and to work to make it ever more perfect until all history has run its course.

The Religious Community The Church is made up of people from every race, culture, nation, language, and class, who have been called together in unity by God’s most gracious kindness. The unity of the Church is intended to cut through every barrier erected by men. to divide one group from another. All men stand before God in their uniqueness and are loved by Him from all eternity; and in that sense all men are equal before Him. A religious community is made up of men or women who have been brought together through the grace of God, which is their calling to the religious life. Their coming together is not founded on natural attractions, common talents, or because the members belong to the same class or social stratum. A religious community is made up of individual persons whom God has called together through the grace of brotherhood in Christ. By God’s most holy ’grace and through His most generous love, there comes to be a community of unique persons where there is unity-in-diversity and diversity-inrunity. Precedence of Community As I see it, it is the primary vocation of each member of a religious community to build up the community so that it becomgs daily an ever more perfect image of the mystery of God’s own triune life. This aspect of the religious vocation takes precedence over all external activities, including apostolic work. What I mean to stress here is the absolute priority of "being" over "doing." The public profession of the evangelical counsels lived out in community life (thus manifesting the religious life as a state in the Church). has a value of itself, is an apostolate and mission in itself, namely, a public witness to and proclamation of the. acceptance of God’s grace. Nobody can profess the evangelical counsels without a special grace from God. The presence of this state as such in the Church, anterior to all apostolic work, of even the most active orders, is the apostolate of proclaiming the victory of God’s grace over man’s finitude and sinfulness. The religious life justifies itself prior to all apostolic activity. In this sense we can understand the words of the Second Vatican Council: The profession of the evangelical counsels, then, appears as a sign which can and ought to attract all the members of the Church to an effective and prompt fulfillment of their Christian vocation. The People of God has no lasting city 1244 / Review ]or Religious, Volume 32, 1973/6

here below, but looks forward to one which is to come. This being so, the religious state by giving its members greater freedom from earthly cares more adequately manifests to all believers the presence of heavenly goods already possessed here below."~

Of course, there is no question here of denying the value and indispensable place of apostolic work by religious for the establishment of God’s kingdom; the issue involved is the principle which specifies our’way of life as religious in the Church. As religious we must define ourselves in terms of community: we are communities of brothers and sisters in which should reign the justice, love, and peace of God Himself and from which should spring our apostolates as from a center and point of cohesion. The primary vocation of each religious community is to make the Church of Christ ever more present at this local level and, so understood, the theology of the religious community is a variation on the theme of the theology of the local church. The Need for Self-Giving In view of what has been said thus far about this primary vocation of a religious in the Church, it is clear that this duty and responsibility must involve as indispensable an element of self-denial, self-sacrifice, self-humili- ation-in a word, an amount of self-giving which is demanded by this form of Christian discipleship. There is, obviously, a renunciation involved in the profession of the evangelical counsels, but I am not referring to this at the moment. We shall return to that point later. In the world outside the influence of the Church there is a great concern about the meaning and reality of community. Many people (and not only the young) are opting out of what they describe as the rat-race. There are some, no doubt, who are selfish in this, refusing to accept the responsibilities that go with the decision to embrace any way of life that has structures or an occupation which involves accountability. But this is not the whole story. There is also great generosity and much serious heart-searching among those who opt out of society at present. In my view these people are looking for leaders, men and women of integrity, with the courage of their convictions, who are prepared to be signs of contradiction and to give fish instead of snakes, eggs instead of scorpions, and bread instead of stones to those who are searching for peace, justice, equality, and brotherhood in a truly human community. Is it not a sad fact that they do not find authentic community life in the religious orders? Over the past fifteen years or so, but especially since the end of the Council, the religious orders ought to have made themselves centers of true renewal in the Church by concentrating above all on the quality and reality of community life and all that this implies, especially with regard to the interior life and the life of prayer of each member. In my opinion that renewal

ZLumen gentium, no. 44. Theology ol Religious Lile / 1245 was not possible because too many of us were seeking ourselves, looking to our own fulfillment and our own satisfaction. We have forgotten the meaning of self-sacrifice for something greater than ourselves and in this we are all guilty. Excessive Individualism There is, of course, much talk of community in the Church at the moment. Yet, I think it is true to say, that there has never been more nauseat- ing individualism and more self-assertion than at present. This, again, is not restricted to any age group or to any ideology, be this dubbed "progressive" or "conservative." It is found to an alarming degree in the religious orders. Now, obviously, I am not advocating a stunting of personal growth or a childish dependence on others in the religious life. This kind of excess and of narrowness has led to our undoing in the past. Certainly, no one can offer incense at the shrine of what-things-used-to-be.

The Gospel and the Signs of the Times Now that the dust has begun to settle a little after the changes, adaptations, and upheavals of the last decade or so, we are able to discern a little better what came from the inspiration of the Holy Spirit and what was the product of human negligence and folly. The source of our discernment is the teaching of the gospel and the signs of the times. In the gospel, there is not a great deal about self-fulfillment or maximum self-satisfaction; the emphasis is rather on self-denial, self-sacrifice, saying "no" to oneself and on following out relentlessly the will of the Father up to and including death itself. In terms of this emphasis it is the sacred duty of us all in the religious orders to examine our conscience to discover whether we are seeking primarily ourselves or the good of the community--and where there is no self- sacrifice for the good of the whole, there can be only selfishness. We cannot come to maturity until we rid ourselves of selfish individualism and We can only rid ourselves of this by self-sacrifice. In trying to read the signs of the times in the light of the unchanging message of the gospel, it seems clear now that in stressing the value of the individual (a legitimate reaction to an almost obsessive emphasis on structures and "the good of the order" in the past) we have erred by excess. It cannot be denied that there is a type of doctrine which appears to advocate no commitment to other than the present moment of self-fulfillment. It seems to me that very many religious have tended to align themselves with this kind of philosophy of life, which is really a "spiritualized" play-boy philosophy. At best it re-echoes the liberalism of the 18th and 19th centuries. This, however, seems to have nothing in common with the gospel. The desire for peace, justice, brotherhood, the awareness of responsibility for the future, the longing for creative silence, the desire for prayer, the disenchantment with consumer society, are more truly signs of the presence 1246 / Review ]or Religious, l/olume 32, 1973/6

of God’s Holy Spirit in our time than all the emphasis on what can only be described as liberalistic individualism and the fulfillment of individual values. It is with these former signs that we ought to align ourselves by manifesting a willingness to sacrifice ourselves for the sake of building true communities and thus contradict the individualism and selfishness now rife in society and to a large extent in the Church. There is a profound lesson for all of us in the universal admiration for Mother Teresa and her order; in the midst of all their good works, their life of prayer and daily program of devotion put our most rigorous timetables of the past completely in the shade. The Danger ot Prolessionalism It is, of course, a most desirable development that individual religious should obtain professional standards in their work. The time has gone when everyone in an order did everything in the same way, when superiors had experienced every type of work the order had embraced, so that they were always in a position to show others how it ought to be done.. Because of the necessary specializations it is impossible for any one man or woman to know even superficially every kind of work and apostolate. We need experts in every field of our work. However, there is a great danger in this desirable diversity of individual pursuits in the religious life. I do not for one ¯ moment even hint that we should forbid or exc!ude the acquiring of professional standards over a wide range of work and commitments, but I do beg us all to be aware of the dangers to be avoided. We can so easily turn our religious communities into nothing more than residential centers, training institutes, and glorified lodging-houses for individual people working over awide range of totally unrelated professions linked by little more than a front door key possessed by all. It must be our prime concern to make our religious houses real communities of prayer and peace where the members are at home, where they do love one another and need one another, where the test of concern for the poverty and horrors of the third and fourth worlds can be made by how we treat those who are physically closest to us o~ all. One cannot take seriously a concern for the poor of Calcutta or the deprived of Latin America in someone who cannot spend even a fraction of his or her time, insights, and person with another member of the community. The present emphasis on legitimate personal fulfillment requires a cor- responding emphasis on community life where individual people can find real love and concern for them as they are, where people are wanted arid loved in Christ just as they are. This requires that we be prepared to take responsibility for our community life with as much interest, seriousness, concern, and devotion as we are prepared to give to our external commitments. The liturgy of the community, its prayer life, its relaxation, its needs and desires--as well as its external works--must really be made our own. All that has been said is based, of course, on a vision of faith. The only Theology o[ Religious Life / 1247 way in which one can be .pledged to values which utterly transcend the immediate situation is by faith in the eternally faithful, transcendent, all-holy God, by committment to Him in hope and by devotion to Him in total and irrevocable self-giving. These form the necessary, indispensable, a priori condition for true and authentic community life in any religious order. The Bi-polarity of the Church There is, fundamentally, only one holiness in the Church and one spirituality: union with God the Father through Jesus Christ His Word and Son, in the Holy Spirit who is God’s Love poured into our hearts. Every member of the Church. is called to bring to perfection their baptismal consecration to be holy as God is holy. We are concerned here, however, with those in the Church who have freely chosen to actualize their baptismal consecration in a life based on the public profession of the evangelical counsels. We have pointed out that the Church, living by the sacred paradosis she has received from the holy Apostles, cherishes this form of the consecrated life. The life based on the profession of the evangelical counsels traces back its history from the rich diversity of congregations and institutes of men and women founded since the Reformation, through the great orders of friars, canons, moniales, and canonesses of the Middle Ages, through the Cistercians, the Carthusians, the reforms of Benedictinism by St. Romuald and St. Peter Damian, through the Cluniac. reform and St. Benedict of Aniane to the holy patriarch of monasticism in the West, St. Benedict of Nursia; through Celtic monasticism to the episcopal monasteries of Gaul and from these to the East through St. Basil the Great, to Schenoudi, Pachomius, St, Anthony, St. Paul of Thebes, and so to the early fathers of the desert. The life of these early fathers was itself both the chronological and ideological heir of the age of the martyrs wherein men and women followed Christ perfectly in making the supreme and ultimate sacrifice of their lives for the glory of God’s Name and thus proclaimed the indefectibility of truth in the Church and nourished with their blood the seeds of holiness for the future. What the Church cherishes, therefore, is a very precious treasure whose origins stretch back through a most varied and complex history and experience to the very earliest period of her existence in the world. The Church in the world .has a bi-polarity which is incarnational and eschatological. She is in and of this world and, at the same time, she seeks and strives for a world that is to come. Because the Church has this bi- polarity by her very nature, so every state of life and every individual in the Church has to a greater or less extent this same bi-polar character and the tension which of necessity goes with it. The tension between the incarnational and eschatologlcal aspects of the Church in the world has its origin in the revelation or self-communication of God given in the gospel. The world has its own value and goodness and proper laws; yet it bears within 1248 / Review for Religious, l/olume 32, 1973/6 itself an obediential potency for that which is beyond itself; to become really "world" it needs that which it cannot of itself achieve: divinization through grace which, while perfecting it in its inner structure and essence, remains always, nonetheless, a totally gratuitous and unmerited gift. The Church’s Incarnational Character By virtue of the incarnational character she possesses, the Church bears eloquent and unfailing testimony to the goodness and inherent value of creation which comes from God’s most pure and sovereignly free love. Her task and missio’n of testifying to the world’s goodness and the value of earthly realities (however ambiguous these may at times appear) she fulfills par excellence through the sacrament and state of holy matrimony. In the consecrated love of husband and wife is contained the image of God’s love of the world and Christ’s union with the Church in history. As a husband loves his wife, so Christ loves the Church; as a wife loves her husband, so the Church loves Christ her Spouse. As a husband kisses his wife, caresses her, and takes her to himself, so God has kissed the world, caressed it, and taken it to Himself in the blessed mystery of the Incarnation. The Church’s Eschatological Character The Church also possesses an eschatological character: she points to the aeon that is to come. She proclaims by her very presence in history that there is another world, a transformed creation, a new heaven and a new earth where God will be all in all. Her task and mission of bearing witness to the eschatological kingdom of God is fulfilled primarily by the public profession in the Church of the evangelical counsels of poverty, chastity, and obedience. This actualization of faith, hope, and charity given in the baptismal consecration is realized through a divine gift whereby God is proclaimed the Infinite Treasure of our lives (poverty), the Pure Love of our hearts demanding undivided and single-minded devotion (chastity), and the Absolute and Sovereign Lord of our freedom (obedience). As such, the profession of the evangelical counsels is a sign that the Church is ever reaching out for a goal beyond this world and our history--the kingdom of God where Christ will hand over everything to the Father. The religious state, then, serves to remind the Church constantly that no matter how lovely and attractive this world may be, it is not the final goal of our efforts. There is an eschatological kingdom to which all of us as pilgrims in this world are on our way. This twofold testimony to the Church’s bi-polarity is essential and indispensable to the Church’s life and mission and each is complementary to the other. The married state, as the sign of the goodness of the form of this world, proclaims to religious who publicly profess the evangelical counsels, that they must be on their guard never to allow their renunciation to degenerate into a denunciation and thus into a denial of God’s love of the Theology oi Religious Li/e / 1249 world. On the other hand, the religious state, as a sign of the eschatological kingdom, proclaims to married men and women, that because there is another world, they must never allow their love of this world to degenerate into idolatry which would erect idols in the place of the one, sovereign Lord of life, death, time, and history. Thus, while religious men and women do indeed and of necessity belong to the world and though they must also by their life and work bear witness to the incarnational pole of the Church’s presence in history, nevertheless, the principal and defining element of the public profession of the evangelical counsels is its testimony to the eschatological kingdom of God. By professing the evangelical counsels publicly in a visible structure or state, religious proclaim the ultimate victory of God’s grace over the world. Consecration in Christ I would now like to recall the sentiments of generosity, freedom, and openness to God’s Spirit, the virtues of faith, hope, and charity, with which we all started out on our day of profession to live the life of the evangelical counsels. I take the liberty of including what follows because I think it should be continually brought to mind (perhaps even daily) and always be put before those who ask to leave the religious life and, indeed, put before them in the first place, gently and firmly, even though it does not ultimately win the day. After all, our solemn profession is a promise we make to God and however badly through malice, weakness or negligence we may have failed to observe our promise, we cannot really be excused from continually beginning again. On our profession day, after thought, prayer, adv.ice, and mature deliberation stretching over many more years than the vast majority of married couples spend considering their mutual final commitment, we consecrated ourselves to God in imitation of the poor, chaste, and obedient Christ in a religious order which the Church, as the guardian and discerner of gospel holiness, approved as consonant with the teaching of Christ. The order we joined specified a particular aspect of Christ’s mission and work which we also freely accepted. For example, we took it upon ourselves through the grace of God to follow Christ the Preacher, or Christ the Healer, or Christ the Contemplative and so on, according to the particular way of life we embraced. Furthermore, we committed into the hands of God our entire self and our total future. By this profession we realized in a specific, concrete way the virtues of faith, hope, and charity given to us in our baptismal consecration, ratified at our confirmation, and renewed at every Mass in which we have ever participated. The Moment of Our Profession Everyone of us, in one form or another, pronounced on our profession day: 1250 / Review Ior Religious, Volume 32, 1973/6

I..., today, in the presence of God’s People here assembled, by the power of God the Father, in the wisdom of God the Son, through the love of God the Spirit, do most freely consecrate myself forever to the poor, chaste, and obedient Christ (the Teacher, Healer, Contemplative, Preacher) in the order and way of life of (St. Francis, the Christian Brothers, the Most Holy Redeemer), and I most willingly embrace the renunciation of possessions, marriage, and power which this consecration involves; furthermore, I most trustfully commit into the hands of God my entire self and my total unknown future, fully recognizing that fidelity to this consecration and commitment, will give me eternal life here on earth and bring me at last to the peace and glory of God’s own blessed eternity. In the name of the Father and of the Son and of the Holy Spirit. Amen. At the moment of our profession we trusted God and He, as He always does, took us at our word. And so the years have rolled by and, our word of promise remaining--since it was made in, with, and through the Eternal Word who remains forever--we have continued to the present through all the trials, crosses, successes, failures, miseries, disappointments, sins, consolations, and ups-and-downs of everyi:lay life. When we look back over our lives, is it not true that all the crosses and trials we have borne and experienced always came from the least expected quarter and in the least expected way? Whoever would have imagined that prayer could prove at times to be the source of such suffering and worry? Whoever would have believed on the day of profession that doubts one day would come even about the value of the religious life? Whoever would have thought that involvement with other people would at times bring us almost to the point of regretting that sacrifice we made of ourselves to God? Whoever would have imagined that such little things in our lives could take on such overwhelming significance? Whoever would have believed that community lif~ could turn out at times to be so utterly unbearable? Whoever would have thought it possible to drift for months, even years on end, without noticing it? Whoever would have imagined it even conceivable to nibble away slowly at what was promised once so unconditionally? Recovering the Beginning However, this is what we ac.cepted - yes, even all this--in advance when we committed into God’s hands our entire future. The only thing to be done. Theology o/ Religious Li/e / 1251 when we come to wonder about the value of our lives as religious, when we see before us the string of infidelities running through our lives, when we turn away from ourselves in sadness, nausea, and disgust, is to try to recapture the generosity that was there at the beginning. For when all is said and done, the fact of the matter is that we have come through to the present and therefore the grace of vocation remains in possession. However scarred and bruised we may be, however bad our cooperation may have been up to the present, however much we may have ignored God and slipped slyly passed Him, even if we have got through to this point only by struggling on our hands and knees in the mire or crawling on our elbows, the fact remains that we are still here and that fact shows that we have never rejected totally the grace of our vocation. What we need at this moment in the religious life is a renewal of the theological virtue of hope in all of us: young, middle- aged, old; novices, temporarily professed, finally professed. That means we must tighten our grip of the pierced and glorified hand of Christ and resolve, no matter what happens, never to let go. Gratitude and Faith We have remained then until now. Let us accept this generously before God and thank Him for it. He deserves our thanks, for there He remains from all eternity gazing at us in unspeakable love and tender mercy, knowing in the depths of His Divine Being that what we professed, we professed for His sake. Remembering this, we need only ask ourselves: where, in the end, is my heart? If, in the midst of all our sins, infidelities, negligences, imperfections, tepidity, indifference, our work, achievements, successes and failures, we can answer in honesty: "It is with God and I want to love Him totally," then we may rest assured that our heart is with God and that we are on the way of salvation. For the desire to love God, the longing for Him, comes not from ourselves, but from His Holy Spirit. This is, I think, the only case where desire is, in fact, possession. Holy Scripture assures us: God gives the will and "the way. Any other view would be Pelagianism or at least Semi-Pelagianism and who would want to subscribe to that ghastly doctrine which leads in the end t~ the most terrifying loneliness? At this time of the rediscovery of the God of Exodus who has called the Church out on a journey, the profession of the evangelical counsels ought to be a sublime act of faith. The Church may well have to wander in the desert of doubt and confusion for forty years, not always knowing the way ahead, settling sometimes here, sometimes there. We must never lose sight of the promise, however, tha~t though the way is not always clear, the destina- tion is certain. The Church is making a journey to the eschatological kingdom, whatever indications there may seem to the contrary. Of that eschatological kingdom the public profession of the evangelical counsels is the supreme witness. We need to keep on praying in hope and love to the un- 1252 / Review for Religious, Volume 32, 1973/6 changing, ever-present, all-holy transcendent God for an always stronger faith to see through the veil to the value and meaning of our lives. The Unily of the Vows It is unsatisfactory to present the religious life solely in terms of a profession of the three vows or merely in terms of three promises "we take." This presentation tends to reify and atomize the religious life. The religious life is a specific form of Christian discipleship in the Church whose unity is founded on a well-defined relationship to Christ and to the Trinitarian life of God. It is a way of life based on imitation of the Gospel Christ in His distinct characteristics as the poor, chaste, and obedient Servant of the world. It is also a way of life lived out publicly in community, reflecting to a greater or less extent the Community Life of the Eternal Godhead. The unity of the religious life, then, proceeds from a relationship with Christ who is followed in certain specific aspects of His own life for the sake of the kingdom of God. The profession of the evangelical counsels is a distinct way of being related to Christ in the Church which comes about by the grace of God. The formula of profession of the evangelical counsels which we gave above serves to emphasize the unity of our consecration to God. The formula refers precisely to the poor, chaste, and obedient Christ rather than to the vows of poverty, chastity, and obedience. Our profession is a consecration in, through, and with Someone: the Living Christ, known and loved as poor, chaste, and obedient. The formula stresses a relationship which is meant to go on growing throughout our lives. Therefore, we ought to get into the habit of speaking of our consecration to God through profession of the evangelical counsels and put aside all talk of "taking vows."

The Vows and the Trinity If we pursue the relationship with the Trinitarian life of God, we can relate each counsel to one of the Persons of the Trinity. Poverty may be described as the total giving of all that a person is and has. It is the openness of total giving. Now, in the life of the Godhead, the Father gives everything He is to the Son, so that the Son is the Son because He has received ab aeterno all that He is from the Father. By our profession of following the Poor Christ, we are related to the Father because by grace we become images of His total giving. Obedience may be described as a complete receptivity to every person, circumstance, and event of everyday life. Obedi- ence is the openness of total receiving. In the life of the Blessed Trinity the Son receives all that He is from the Father. By our profession of following the Obedient Christ, we are related to the Son, because by grace we become images of His perfect and total receptivity. Chastity may be described as a specific way of loving through the gift of universal love from God. Now, in the life of the Triune God there proceeds and is engendered ab aeterno from the total reciprocal giving and receiving of the Father and Theology o] Religious Life / 1253 the Son, the love between them which is the Holy Spirit. By our profession of following the Chaste Christ, we are related to the Holy Spirit because by grace we share in the love He is, which receives its specific form from the way in which we follow the poor and obedient Christ. Religious Life and Three Aspects of Christ’s Life In the context of this fundamental unity of the profession of the evangelical counsels, I want now to turn to an analysis of the three aspects of Christ’s life which form the basis of the religious life in the Church. It must be emphasized at the outset that the threefold aspect of religious consecration has a negative and a positive side. The negative side is the renunciation of three God-given gifts for the sake of a higher good. In a specific threefold way the world is renounced: we offer back to God the right to possess part of the world, the right to seek power and have authority legitimately in the world, the right to be joined to another person in that love which issues in a community established by free, human choice. This threefold renunciation is made in faith on account of a higher good: God Himself as Infinite Treasure, Almighty in power, and Pure Love. The higher good is possrssed in hope, and from this comes a specific form of the virtue of charity. Through the higher good which is God Himself each counsel is endowed with a rich positive side to be considered at some length. Chastity as a Unique Form of Loving Firstly, our following of the chaste Christ, the profession of evangelical chastity. This is the. profession of a way of loving which has its own unique character. As a husband and wife love each other in a way that is unique and totally different from the way they love their parents, their children, and their brothers and sisters, so also is the love of a consecrated religious a specific and totally unique form of loving. Married love proceeds from the total giving of man and wife to each other, suffused and elevated by the grace of God; and it is born of the unique experience of this particular couple. Evangelical chastity proceeds from the total giving of a person to God and to the brethren of Christ, suffused by the grace of God--indeed, made possible only by that grace--and is born of the unique experience of" this individual living in community. The love that comes about as a result of the profession of evangelical chastity is given from on high. It is given in the form of universal love. It may not be particularized by bodily sexuality because this would be to attempt a consummation of a love that the consecrated religious does not possess, since the love given by the profession of evangelical chastity is of another order altogether. Such attempt at consummation would have the malice of lying. It would be not only a violation of what we have promised God, but also a sin against faith and hope and thus a corruption of our particular exercise of the virtue of charity. The love that 1254 / Review ]or Religious, Volume 32, 1973/6 is given by God in the profession of eva.ngelical chastity is a very great gift to the Church, given precisely to make manifest that bodily sexuality is a sacrament of an inner reality and, like all the sacraments, it belongs to the form of this world which will pass away. Bodily sexuality is an outward sign manifesting a love that will endure forever. Consecrated chastity is the concrete testimony that there is love--true and real love--which is spiritual and that without spiritual love there can be no love at all. The gift of universal brotherly love which is given in the profession of this evangelical counsel proceeds from the baptismal consecration and is redemptive love. Because it is a specific form of God’s gratuitous love given for the sake of the. world, it contains ttie power of loving all people, all things, and the entire world. It is a way of loving given by God that knows from the beginning the value of the world and its dignity as a sacrament of God. It is an authentic, human, Christ-like love which allows the world of persons and things to be themselves. By consecrated chastity one is led to conclude that if the world can be so attractive and so beautiful, if another person can send the mind spinning and cause the heart to miss a beat, then what must He be like who is the Source and Origin of it all? St. Augustine gives perfect expression to this in his commentary on the eighty-fourth Psalm:

All these beautiful things which you see, which you love, He made. If these are beautiful, what is He Himself. If these are great, how great must He be? Therefore, from those things which we love here, let us the more long for Him, that by that very love we may purify our hearts by faith and his vision, when it comes, may find our hearts purified (no. 9). Poverty as Sign ot Utter Dependence Secondly, our following of the poor Christ, our profession of evangelical poverty. We have all become familiar over the past few years with the Bibli- cal meaning of poverty. Our understanding of the beatitudes in the charter of the Messianic kingdom, our deeper insights into the meaning of the ~ngtwim--the poor of Yahweh--personified so perfectly in the Magnificat of our Lady, have taught us that external poverty freely embraced is a sign of an inner reality. It is not, and it cannot be, an end in itself. The following quotation from A. Gelin deserves much thought:

Does this mean that we must believe that Jesus "beatified a social class"? Has the Gospel any of the manifestations of a social manifesto? It canonizes no sociological state, nor places it in direct relation with the kingdom. A spiritual gift can be suitably received only in a spiritual situation. Only trusting faith can open man to God’s grace. It is this openness to God that is called spiritual poverty. It is certain and the Gospel says it plainly, that real poverty is a privileged path towards poverty of soul; it is the soil where the latter can more easily flourish; it is a state so precious that it is well worth the trouble of Theology o] Religious Liie / 1255

accepting it, even of seeking it, just as the mountain climber locates the best path for a difficult ascent.4 The profession of evangelical poverty raises serious problems today. Any solution which advocates without discussion an "absolute" poverty (which is always relative!) must be viewed with suspicion as either too superficial or as imposing a particular form of poverty on all other orders or congregations. There are many forms of poverty and many ways and levels of professing it. The profession of poverty is meant to be a sign of our utter dependence on God. We profess religious poverty, as distinct from real poverty. Though we possess nothing, we lack nothing and we are secure. Since, then, in concrete practice, there is no element of real poverty in our lives, we are left wondering what is the sign value of our religious poverty in the Church and the world today? The Decree on the Religious Li[e of the Second Vatican Council, Per[ectae caritatis, no. 13, draws to our attention: Poverty voluntarily embraced in imitation of Christ provides a witness which is highly esteemed, especially today. Let religious painstakingly cultivate such poverty and give it new expressions if need be. By it a man shares in the poverty of Christ, who became poor for our sakes when before he had been rich, that we might be enriched by his poverty. While we can give unhesitatingly notional assent to these words of the Council, it must be admitted that the Council is not very helpful in this exhortation to us. The Son of God, rich beyond measure in the life of the ¯ Blessed Trinity, assumed the nature of a slave in our sinful condition. But is this poverty? It is surely rather a supreme example of humility, which may well be the same as spiritual poverty--but this is not the point at issue. A rich man can be humble and he can be saved even in the midst of his riches. Moreover, without entering into the old chestnut about the absolute poverty of Christ--which tore asunder the Franciscan Order---can it be asserted without question that Jesus Christ renounced all earthly possessions? We must admit that people are impressed when it is explained to them what our profession of poverty involves for us at the individual level and they do admire the undoubted hardships that it often entails. But the question remains, is this enough? Is it satisfactory that we should have to explain our poverty at all? Ought not our poverty to be so apparent that we would need only to explain why we profess it and not how? Aspects to Be Considered with Regard to Poverty There are a number of aspects on this difficult question that need to be considered: 1. The generally accepted meaning of poverty. People in general do

4A. Gelin, The Poor o! Yahweh, trs. by K. Sullivan (Collegeville: Liturgical Press, 1963), p. 108. 1256 / Review for Religious, Volume 32, 1973/6 not understand poverty as inner poverty, nor as openness and receptivity to God. It is taken to mean by the vast majority of people a lack of material goods, squalor, even degradation and destitution, whatever the causes of this may be. 2. Both the Church and the world are determined to abolish this kind of poverty. It is the mission of the Church and the desire of all men of good will to establish an order of equity and justice on this earth from which peace will ensue. Indeed, it is conceivable that there will come a time when material poverty will be well-nigh conquered on our planet. 3. Religious poverty can never be the poverty we have mentioned above in no. 1, no matter how little of this world’s goods an individual religious or a particular order may possess. The reason for this is that religious embrace poverty freely. The poor of the third world are born into it; the homeless and destitute of our society are either born into it or reduced to it and they would get out of it at once if they were able. What for religious is an act of liberation and therefore a fulfillment, is, for the real poor a con- striction, destruction, and degradation of their humanity. 4. The work and apostolates we carry out and to which we are necessarily committed, must be factors in our discussion of poverty. Modern techniques, it appears, are indispensable for the competent and fruitful execution of the apostolate in the modern world. 5. Poverty does not mean the same thing for all religious orders. Thus, for example, poverty as understood by a Franciscan cannot be what a Jesuit or a Dominican means by it. If we are to continue to speak about poverty in the religious life we will have to give it some real, material, external expression. It is entirely unsatisfactory to use a word that has no obvious content as ordinarily understood. This will involve a great deal of hard thinking about standards of living and types of work. It may even involve sacrific- ing certain apostolates and placing a curb on the present wave of acquiring professional standards. I am not sure that the substitution of large buildings by smaller, neat, semi-detached or detached houses, with a good average car parked outside the garden gate is any better an expression of our poverty! This is not to deny the value of small communities for growth in personal maturity and responsibility. But that is not the point at issue here. A Personal Suggestion My own solution to this difficult problem would be as follows. If we cannot give any real content to the poverty we profess in the religious life, because of the commitments we have to the apostolate and the kind of involvement and qualifications professional standards require, then I suggest that we abolish the word "poverty" altogether from the vocabulary of the religious life. Perhaps the word "detachment" might be introduced in its place. If we keep before our minds the one total consecration we make of Theology oi Religious Liie / 1257 our lives to God, we may then present the religious life as a school of self- sacrifice involving total detachment from possessions for the sake of the kingdom of God. It wbuld be part of formation programs to teach and show by example the meaning of detachment, on the one hand, and, on the other, to inspire those who come to join our way of life how to contribute towards destroying real poverty and injustice in the world. There are a number of areas in which our detachment could be manifested in the concrete, for example, a concerted effort to be a sign of contradiction to consumer society. In honesty, however, I must admit that I do not think all this can be applied without further analysis to the Franciscan Order. Its charism concerns material poverty in a very real way. But this is a very specific question which it would be out of place to deal with here. This point serves, however, to emphasize precisely that not all Orders should be expected to profess what St. Francis of Assisi meant by poverty. Obedience as Responsibility for a Way of Life Finally, our following of the obedient Christ, our profession of evangelical obedience. This is, in the first place, the free acceptance of a way of life which the Church has approved as fully consonant with the teaching of the gospel. Religious obedience, as Karl Rahner has stressed, cannot be specified by the word."familial," for the obvious reason that there comes a time when a person is totally emancipated from parental authority in,a family. The relationships of the religious life cannot be understood analogously to those of a family. The religious life is a brotherhood or sisterhood, which is a unique type of community. Moreover, religious obedience cannot be specified by good order or devotion to the horarium; any group of people living together needs order and timetables to avoid chaos. It cannot even be specified by the commands of the superior understood as manifesting the will of God, because, firstly, the Holy Spirit speaks to us all in a thousand ways each day and, secondly, it is clear that the mind of the Church now is that religious life should be lived out according to the principles of collegiality and co-responsibility. This is in no way to deny the necessity of true authority in a community; in fact, it has never been more necessary than at present to have a central point of unity and cohesion in religious communities. The superior in a community, must have both juridical and spiritual authority; these must never be separated, for. the latter authenticates and justifies the former. The superior, then, is not at the tip of a pyramid, but rather the hub of a wheel where the spokes are united. Both spokes and hub are equally necessary if the wheel is to go on turning smoothly. Religious obedience is the free acceptance of a responsibility for a way of life, and this responsibility is to be exercised according to the collegial principle. The spiritual, liturgical, apostolic, recreational, and financial aspects of community life are the concern bf every member of the community. It must be pointed out also, however, that the profession of evangelical obedience 1258 / Review for Religious, Volume 32, 1973/6 means that a person freely accepts as his or her own a way of life which is already in existence. Those who join a religious order take it upon themselves to follow the way of life of that order and to pursue the work that way of life involves. It is beyond question that one of the sacred duties of every superior is to ensure that each one carries out the responsibilities freely taken on for the growth of the community as a whole. Religious Life and the Church’s Holiness In this final section I want to make a few remarks about the relationship of the religious life to the structure of the Church. There can be no doubt that the spirit of the evangelical counsels is an essential part of Christian discipleship and gospel holiness. Every person baptized into the death and resurrection of Christ must in some way be poor, chaste, and obedient. This is a very general statement, of course, and it is for each one in the Church to live out the gospel spirit in the circumstances of his calling. But this in no way detracts from the importance of the statement. The interior meaning of gospel poverty as openaess to God and total receptivity to His grace, of Gospel virginity as compaaionship with God in this life, of Gospel obedience as fidelity to His holy will in this world, must all be factors, in the following of Christ, even by married people. The evangelical counsels are very near the center of the charter of the Messianic kingdom. We cannot close our eyes to Christ’s teaching on t[~e blessedness of the poor--whose humility and meekness are signs of the k~ngdom; we cannot ignore His evident com- mendation of those who make themselves eunuchs for the sake of the kingdom of God; we cannot bypass H?s unambiguous statements on our duty to submit to lawful authority. Moreo~,er, the Founder of Christianity Himself lived a life of perfect chastity or virginity, He came into the world to do the will of His Father in perfect obedit’nce, and, whatever may be our views about His material poverty as a sign of His unquestionable total dependence on God, there is no evidence in the New Testament that will allow us to number Him among the rich men of this world. None of this is to pretend that those who profess publicly the evangelical counsels in the religious life are somehow "better" than those who do not, nor is it to maintain that religious are assured of their salvation. My principal intention is only to establish the context, as I see it, in which the question of the relationship of the religious life to the structure of the Church should be examined. We are not dealing with a matter of secondary importance or with something only peripheral to the Church’s life; the profession of the evangelical counsels is based upon the example and teaching of Christ Himself. Religious Life and the Essence of the Church We must emphasize also that in asking this question, we are asking a doctrinal and theological question, not merely a canonical one. If we keep this firmly fixed in our minds, then we will not be too eager to answer the Theology o[ Religious LiJe / 1259 question with a simple negative. To say without hesitation that the religious life does not pertain to the essence of the Church is to fail to do full justice to all that is entailed in the question. Certainly we can agree that the religious life does not pertain to the essence of the Church as does the episcopal hierarchy or the sacraments. However, it is not only in the context of comparison with the hierarchy that this question can be asked. We may compare the public profession of the evangelical counsels with other manifestations of God’s gifts in the Church’s history. We may ask legitimately, for example: Does God’s free choice of the Virgin Mary and the [act of her virginity pertain to the essence of the Church? Or again: Does martyrdom pertain to the essence of the Church? Neither our Lady nor the holy martyrs qua martyrs, pertained to the hierarchical structure of the Church, yet, beyond doubt, they belong to her charismatic essence. Mary’s fiat, made possible through the gift of God’s grace, and at the same time most freely her fiat~ belongs to the official, public, saving history of God’s dealings with mankind. The suffering and death of the martyrs, endured for the sake of the truth of the holy gospel, made possible by the free gift of God’s grace, is a public testimony, to the indefectibility of the Church’s faith. The Hierarchical and the Charismatic Thus the structure of the Church is both hierarchical and charismatic. Without the hierarchy the Church most certainly could not continue. It is likewise true that without the special charisms of the Holy Spirit the Church would be infinitely poorer and seriously defective. The public profession of the evangelical counsels in imitation of the poor, chaste, and obedient Christ is numbered among the special charisms of the Holy Spirit to the Church. This profession has no a priori structure, of course, since it owes its origins to the Holy Spirit who breaks into the Church’s life in quite unique and un- announced ways. This particular gift--the public profession of the evangelical counsels--manifests the indefectibility of the holiness of the Church, proclaiming that God in Himself is the Infinite Treasure, the Sovereign Lord, and the Pure Lov6 of man’s existence in the world, chosen on account of Himself alone, in which lies the essence of true holiness. Profession of the Counsels and the Charismatic No particular order or congregation organized in a stable and institutionalized manner belongs to the essence of the Church, for the manifest reason that orders are founded, flourish, and pass away; they may even be supressed, as happened sadly to the Jesuit Order in the eighteenth century. However, the public profession of the evangelical counsels either by individuals or groups (prescinding, for the momen’t, from any stable organization controlled by canon law) does pertain to the charismatic structure of the Church, as does the fiat of the Blessed Virgin Mary and the testimony to the truth that is martyrdom. These are special gifts to the Church, given by the 1260 / Review ]or Religious, Volume 32, 1973/6

Holy Spirit of God Who is the "soul" of the Mystical Body. It would be a rash, even tememarious, opinion to hold that the Church could forbid the public profession of the evangelical counsels or abolish at one stroke religious life in the Church. She could no more do this than forbid martyrdom in the Church. The actual form of the public profession of the evangelical counsels by the many and diverse orders in the Church can, of course, change according to historical circumstances and can be changed by the authority of the Church. But even here, it would be hazardous to maintain that the Church could dispense with these orders--as they are now--without the direct effects to her life and mission in the world. Insofar as the essence of the religious life is the public profession of the evangelical counsels, what has been said above applies equally here. My reasons for touching on this question at all have been primarily to emphasize that the religious life is not just an accidental accretion to the life of the Church, like the froth on beer. Moreover, I wanted to lift the question out of the loaded context of comparison with the episcopate vis-a-vis the structure of the Church. This comparison is by no means the only way in which the question can be approached. The public profession of the evangelical counsels has a long history in the Church. The Church’s life and mission in the world would have been seriously impaired and defective without the orders of men and women who, through the gift of God’s grace, embraced a life in imitation of the gospel Christ for the sake of the kingdom of God. We see no reason to doubt-- despite the crises of the past decade--that the religious life will continue in the Church in the future and to the end of time. Religious have exercised and exercise now an essential and indispensable role in the Church. We are not and we never will be in a position to dispense with their role of manifesting the overriding demands of God’s kingdom. That role bears eloquent testimony to an aspect of Christ Himself, the Cornerstone of the Church, which is able, only through the variety of her members, to show Him in His inexhaustible fullness to the world. Towards the Future Though we see no reason even to question the future of religious life in the Church, we will all have to accustom ourselves to the fact that our numbers will be heavily reduced for some time to come. Many have left the ranks of the orders, and this exodus has compelled us to do a great deal of thinking and replanning. But this is not what I am referring to here. I have in mind the number of aspirants to the religious life. Now this is not entirely a matter for regret. The emphasis on the role of the laity in the Church’s life and mission is undoubtedly one of the reasons why there has been and continues to be a slackening off in the numbers of those aspiring to the religious life. As one reason why the numbers are down, this should be cause for re- Theology o] Religious Life / 1261 joicing. The Church needs many more lay apostles burning with zeal for the Gospel message who will be witnesses to Christ from within the structures of the world. Unfortunately, however, there are other reasons for the decline in numbers which give grounds for deep sadness and concern. A materialism and a most insidious humanism have so infected the minds and hearts of many young Catholic men and women that they are not prepared to make the sacrifices that the religious life demands..Further, one hears of so many cases of Catholic parents threatening to disown a son or daughter who has announced a desire to become a priest or join a religious order. That Catho- lics should have lost the sense of the great blessing that such a vocation brings upon their home is a state bordering on the diabolical. Then--and perhaps saddest of all--one comes across members of religious orders who have turned sour and cynical and in whose lives the profession of the evangelical counsels appears as an intolerable burden, not as a liberating adventure. These give the impression that religious life is a gradual process of dehumanization--hardly an attraction to follow th~ Gospel Christ. There are others who openly confess that they positively discourage aspirants to the religious life. Among these are many good men and women who ’are disillusioned at the changes which have taken place in the Church. They seem to have lost the sense of holy hope. All of us need to examine our con- sciences, of course, on what kind of advertisement our lives are for the worthwhi[eness of professing the evangelical counsels. Insofar as we are ourselves responsible for the decline in numbers of those aspiring to the religious life, there is surely much we can do by will power and with a little effort to remove the obstacles that prevent people from recognizing the presence of God’s grace in the religious life. The only means we have at our disposal to combat the materialism and humanism around us, is to be men and women of detachment and prayer.

Attracting Vocations and Selection Criteria On the question of attracting vocations to the religious life, the surest way is to allow those who show interest in the religious life to come and share our community life of liturgy, prayer, meals, and relaxation, saving always the compatibility of such a practice with the vocation and objectives of the or.der involved. This kind of experience will show people how community life is possible and what value it has and do more to bring people to our way of life than all the propaganda we do by preaching and the use of the press. Moreover, we ought not to be overcautious in selection. While it is obviously necessary that certain signs be present (and I think these can be reduced to four: good health, average intelligence, a sense of humor, and the desire to become a religious), we sh.ould not be looking for perfection in any sphere. If we are to look for perfection at all, it should be at the end of the formation process, not at its beginning! We should also have a little more 1262 / Review ]or Religious, Volume 32, 1973/6 confidence in our renewed formation programs as means of growth in maturity and responsibility. This brings us to the thorny problem about the age of entry into the religious life. My own view is that the widespread practice (and the theory on which it is based) of refusing admission to young people in their late teens needs radical reappraisal. Are people on average more mature in their mid-twenties than in their late teens? Perhaps they are. My experience, however, is that, as a group, those who used to be called "late vocations" (let us say 25+) do not show themselves any more mature and responsible than those who come to the orders in their late teens (say 18 or 19). I would think it advisable, therefore, that we tone down considerably our frightful preoccupation (bordering at times on obsession) that our aspirants should have "experienced the world" (whatever this may mean) and already have acquired profession.al skills and qualifications. Given the openness built into our reformed and renewed training programs, it is very unlikely that those in formation will become hothouse plants. It seems to me to be a ridiculous policy to advise .a young person with qualifications to enter a university or to follow a course of training in some professional skill, who asks to join an order, to go away, finish his studies or training, and then come back to us three or four years later to join the order. What is there, all things being equal, against receiving such a person into art order and then sending him, after temporary professibn, to pursue studies or training? The commitment to the Gospel Christ will be an aid, not an obstacle, to the ma- turing process in the midst of secular life with all its variety of experiences and the trials, temptations, and crosses it ineviiab/y involves. It will also assist to preserve the vocation, which can be lost. Considerations with Regard to Formation With regard to formation itself, this should take place as far as possible in the context of community life. Separatism should be avoided at all costs. From the very beginning those who join a religious order should share in community life as the primary formative principle. On the spiritual and intellectual aspects of formation, programs should include the following subjects as indispensable: 1. A thorough course in Church history. History is the magistra vitae. No subject is more calculated to bring home to a believer the divinity of the Gatholic Church, than a critical, objective, and honest study of her history through the centuries. I am convinced that if more people in the Church had been familiar with her extraordinary career through the last two thousand years, the present crisis of confidence would have been considerably less. 2. A solid training in spiritual theology. Religious should be acquainted with the approved doctrine of the mystical and ascetical writers of the Church. They should be familiar with the various stages of the spiritual life and with the genesis of the soul’s relationship with God. People in the Church---clerical and lay--:-seek and need guidance in the spiritual life. This Theology o] Religious Life / 1263 type of work is going to fall more and more on the shoulders of religious men and women; and people have a right to expect it from religious who ought to be the "professionals" in this area. Had more of us been familiar with the Church’s rich heritage of mystical doctrine and with the teaching of her doctors on contemplation, fewer people would have set out for the East to search for what they had not received in the West. Above all, those in formation must be given a sound theology of prayer and taught by example its necessity. They need good directors to guide them on the way to contemplative union with God where prayer becomes a silent, wordless, unbroken relationship with that Someone who is the holy and adorable Mystery. Like- wise, those in formation should be well grounded in the spirituality proper to the order they have joined, not merely by imbibing it in daily life and experience, but by a systematic study of what is proper and unique to the order and its way of life. 3. A clear presentation of the social doctrine of the Church. This means a basic knowledge of the social encyclicals from Leo XIIl’s great charter Rerum novarum, through Pius XI’s Quadragesimo anno, to the social teaching of John XXIII: Mater et Magistra and Pacern in terris and Paul VI: Populorum progressio and Octogesima adveniens. As a group, we religious are notoriously ignorant of the great riches of the Church’s social teaching over the last eighty years. A study of this doctrine will demonstrate that the Church’s teaching on social morality is unsurpassed. It will also give those in formation a concern for the less fortunate.and inspire them to make sacrifices. Centers of Spiritual Renewal Finally, religious communities the world over should strive to make themselves centers of a deep spiritual renewal in the Church. It is our primary vocation to make our religious communities real centers of prayer, totally dedicated to God, completely open to the world, yet signs of contradiction of its materialism and idolatry. As a summary of all that has been said we conclude these reflections with a text on the religious life from Hans Urs von Balthasar: To the end of time the religious life in the Church will remain the guardian of the wholeness of the Gospel; and in each.age the Church will be only as alive as her active and contemplative Orders are alive in her.5

¯ ",Die grossen Ordern (Cologne, 1948), p. 17. Discernment: Assurance--A Response to William Peters

Jules Toner, S.J.

Father Jules Toner, who is thoroughly conversant with the spirituality of Ignatius Loyola, writes from Loyola House; 2599 Harvard Road; Berkley, Michigan 48072.

In his article entitled "Discernment: Doubts" (Review ]or Religious, July, 1973, pp. 814-7), Father William Peters has expressed his distrust of the present wave of interest in the Spiritual Exercises and communal discernment. He is disturbed because to direct the Spiritual Exercises calls for discernment of spirits; and this is "one of the most difficult and scaring things in the whole of man’s spiritual life," of which presumably not many are capable. He is disturbed because he thinks that those who are promoting communal discernment are seriously mistaken in two ways that could have very bad results. Without denying the value of Father Peters’ warnings, especially the one concerning the Spiritual Exercises, I would like to present some balancing assurance from what I know of the movement to promote the Spiritual Exercises and even more so some assurance to anyone engaged in communal discernment who may be deterred by what he has said. Fear of Dilettantism First, then, let us consider Father Peters’ fear lest, in the current wave of interest, the Spiritual Exercises and discernment of spirits become mere fads, in-things, falling into the hands of the amateur and dilettante, and, as a result, doing more harm than good, "becoming a menace." Those engaged in the work will warmly second Father Peters’ warning; or, perhaps it could be fairly said, may take his words as seconding the warning they have been 1264 Discernment / 1265 constantly sounding to those they teach. However, a balancing warning may also be necessary: for if we become overly apprehensive and want to eliminate all risk, we may eliminate the possibility of doing great good and meeting a great need among religious and lay persons. Without denying that there may be such abuses as Father Peters refers to, I can only testify that I have not encountered them in any of the organized programs I am familiar with. Rather, I have seen those training directors in the Spiritual Exercises move the trainees into the work slowly, carefully, under competent supervision and guidance, eliminating those who did not show capacity. I have encountered many who have been directed through the Spiritual Exercises by those in training and have yet to find anyone who did not benefit greatly. I have heard a few complaints about directors who had moved into this work after giving preached retreats without going through an apprentice training, relying only on their background; but that is another matter. "Two Faults" Others with more knowledge than I have of what is being done in these training programs could evaluate them better. My concern in these pages is with Father Peters’ own understanding of Ignatian doctrine and practice. For it is not only the fear of faddism that disturbs Father Peters; it is what he considers "two fairly serious faults to which great and good spiritual directors appear to be blind." The first fault he attributes to them is that they con- fuse discernment of spirits with seeking and findin.g God’s will. The second fault, which he attributes especially to those who promote communal discernment of God’s will, is that of giving what is called the "third-time" mode of seeking God’s will a value which Ignatius denied it.

The First Fault: A Response Father Peters excludes "discernment" from the Ignatian vocabulary on seeking and finding God’s will. Ignatius, he says, never speaks of discerning God’s will but only of seeking and finding it. Some may want to challenge this position as too facile. For my part, I only want to show that even if Father Peters is right, the fact he points to has nothing of the significance he gives it. For what contemporary writers mean by "discerning God’s will" is exactly coincidental with what Ignatius meant by "seeking and finding God’s will." How else does one seek and find God’s will than by discerning what option is more for the glory of ~God than any other real option in the concrete situation--whether one reaches a conclusion by weighing advantages and disadvantages for the service of God or by interpreting spiritual consolations and desolations to see what spirit is moving one. To infer that anyone who talks about discerning God’s will is by that very fact confusing Ignatian discernment of spirits with Ignatian election or search for God’s will is at least precipitous; and to so infer when the whole context makes clear that there is no such confusion is allowing one’s self to stay at 1266 / Review for Religious, Volume 32, 1973/6 the level of words instead of thoughts. It is imposing a vocabulary on others instead of trying to understand what they are saying with their own vocabulary. It is true that identifying discernment of spirits with discernment of God’s will is, at least verbally, a common confusion. It arises from ignorance of either sort of discernment among those who have the merest hearsay knowledge of them. It arises from careless imprecision among those who show that’ they really know better when they are pressed on the point. There are others, including those whom Father Peters charges with misunderstanding, who write of "discerning God’s will" or even of just "discernment" (trusting the context to make clear what the abridged expression means), and who are, I think, perfectly clear in their own minds and really perfectly clear (given the context) in their writing. They know very well that discernment of spirits is one element in the second-time mode of seeking God’s will and that outside that function has a broad range of use for understanding what influences are at work in one’s spiritual life and how to respond fittingly. Inasmuch as there is any real confusion of thought or of expression about such an important distinction, it is deplorable, and Father Peters’ objection is .something to be grateful for. Inasmuch as his own approach confuses matters further by a war of words, others may justifiably object. The "Second Fault": Father Peters’ Argument The second fault with which Father Peters charges some of those who use and teach the Ignatian way of finding God’s will concerns "what is called and propagated as communal discernment" (as opposed to what he speaks of as "true communal discernment of various spirits"). His argument seems to go this way in four main steps. 1. The basis of what is called communal discernment is the deliberatio primorum patrum. This document gives an account of how Ignatius and his first companions decided to form a religious order, the Society of Jesus. They did not use discernment of spirits but the procedure Ignatius gives in the Spiritual Exercises as the third time for making a right decision, a deliberatio. 2. Now, the third-time method of finding God’s will is a method, Father Peters asserts, which Ignatius rarely used. Ignatius did, he says, use communal discernment after the Society of Jesus was established; but, when he did, he used the second-time method. 3. The reason why Ignatius did not use the third-time method of deliberation was that he had little faith in it. 4. The inescapable conclusion is that those who teach communal discernment in its present form should back off and return to "true communal discernment of various spirits." The form of true communal discernment is mostly, if not only, that made by a superior who reaches his decision by consolation and desolation and discernment of various spirits and who asks a few responsible and informed individuals, each acting individually, to aid him with a consultative decision by the same method. Discernment / 1267

Response to Steps 1 and 2 of Father Peters’ Argument To draw up a full case for communal discernment of God’s will as presently understood or any full case for the value of the third-time deliberation in finding Grd’s will is not possible within the limits of this response. All I intend to do is to comment briefly on the steps of Father Peters’ argument in such a way as to show there are reasons for questioning his interpretation of the mind of Ignatius. With the first step in Father Peters’ argument I am thoroughly in agreement. The least that can be said is that in the account given in the deliberatio primorum patrum, there is no evidence of any of the three times given in the Spiritual Exercises for coming to a decision about God’s will except the third. According to Father Peters, in his next step, this third-time method, whether in the individual or communal search for God’s will, is one that Ignatius did not use much. This statement is not quite accurate. What evidence we have (we have very little, certainly not enough to ground any assured assertions about how Ignatius ordinarily went about his own discernments) indicates that seeking God’s will through experiences of spiritual consolation was dominant; but the same evidence indicates that, along with this second-time method, he also spent much time on weighing reasons, advantages, and disadvantages, as in the third-time method. In the one detailed account we have of Ignatius at work, searching for God’s will, we see him time after time spending prolonged periods working in the third-time mode. Let us assume that what the little available evidence indicates was really the case, that Ignatius in his own searching to know God’s will depended more on consolation and desolation and discernment of spirits as in the second-time. Let us even assume for the sake of discussion that he never used any other method at all. Does it follow that anyone genuinely in the Ignatian tradition must do as Ignatius did? To draw that conclusion, it would have to be shown that what led Ignatius to find God’s will principally or exclusively, by the second-time method holds for everyone else. After all, Ignatius did teach three ways, not one way, of finding God’s will. Perhaps it was Ignatius’ own highly emotional temperament and his gift of rather constant mystical consolations in prayer, during which he was daily or several times a day moved to floods of tears, that adequately accounts for his commonly finding God’s will in the second time. Perhaps it would be a rash conclusion, which Ignatius would never draw, that others of a different temperament and a different gift of prayer should go his way. Maybe that is why he gives three times and not one time for making a decision. Perhaps by that period of his life at which he made the decisions of which we hav~ some record, Ignatius was no more inclined to make his decisions principally by third-time discernment than he was to make the kind of meditations or imaginative contemplations which he made earlier and which are the staple of other persons’ prayer life. And perhaps others would be as rash to expect 1268 / Review for Religious, Volume 32, 1973/6

their decisions to be ordinarily made in the manner in which Ignatius’ were, in the second time, as they would be if they expected to have the kind of prayer life Ignatius had. The logic of Father Peters’ thought seems to move us in the following direction. (I do not say he draws this conclusion but that logical development of his stated positions does move toward it.) If Ignatius allows for a second-time decision only "when there is gathered abundance of clear light and knowledge through experience of consolations and desolations and by experience of discernment of spirits," Spiritual Exercises, no. 176) and if what Peters says is true, that discernment of spirits is "one of the most difficult and scaring things in the whole of man’s spiritual life," and if the third- time mode of finding God’s will is worthy of little trust, as Father Peters says it is, then we seem forced to conclude that very few indeed, even with expert help, can find God’s will with any assurance of having done so and that those who are not expert in discernment of spirits and have no expert available to direct them had better not have much hope of finding God’s will when it cannot be known by clear application of a universal material moral precept or by a clear and just individual command from legitimate authority.

Response to Step 3 of Father Peters’ Argument In all I have just been saying, I have not intended to adopt firm positions but only to note possibilities and raise questions which cast doubt on the great significance that Father Peters and-others seem to easily see in the evidence that Ignatius,. in his own individual practice of discerning God’~s will, appears to put more weight on consolation and desolation than on per- ceived advantages and disadvantages for the service of God. Now, in regard to Father Peters’ third step, in which he asserts the slight value Ignatius put on the third-time mode of finding God’s will, I do intend to propose with some conviction an opposing opinion. In this step, he gives what he thinks is "good reason why Ignatius did not resort to this so-called third time" in seeking to find God’s will: "The reason is that Ignatius had little faith in this method." What is the evidence that Ignatius had little faith in this method? Father Peters appeals to two texts in the Spiritual Exercbes which appear in what is, for Ignatius and especially for Ignatius in the Spiritual Exercbes, an extraordinarily full and detailed set of directives on how to carry out a search to find God’s will in the third time. (It is strange that in such a condensed and spare work he would give such a disproportionate amount of space to explaining a method he did not much trust.) Appealing to these texts makes certain that Father Peters means Ignatius did not have much faith in this method for others anymore than for himself. What does Father Peters find in these texts? According to his interpretation of no. 178, Ignatius would not allow an immutable choice to be made by the third-time method and, whenever a decision is reached by that method, he tells the person in no. 183, to ask our Lord "to accept and con- Discernment / ! 269 firm it if it is for His greater praise and service" (The if-clause is stressed as of greatest significance.) In light of what Father Peters has himself said above about the deliberatio primorum patrum, this third step in his argument is altogether puzzling. He has told us that in the deliberations described there, Ignatius and his companions decided to found a new religious order of which they would be the first members. He also tells us that these deliberations were carried out and the decisions reached by the first way of the third time for making a decision. To say all this and then to declare that Ignatius had little faith in this method leaves a great puzzle. Are we to say that Ignatius had little faith in the decision to found the Society of Jesus? This puzzlement is increased when we note in the deliberatio what is said about trusting the decisions made on the basis of "the more powerful reasons and by majority vote." We want it understood that nothing at all that has been or will be spoken of originated from our own spirit or our own thought; rather, whatever it was, it was solely what our Lord inspired and the Apostolic See then confirmed and approved. What they arrived at, they saw as from God. There is no suggestion of any hesitation about any decision reached in these deliberations, by stronger reasons and voting; it was inspired by God, and they were ready to shape their lives by it. Besides this communal decision which was crucial to the lives of all involved and to the history of the Church, we have Ignatius’ counsel to an individual seeking to find God’s will, Ramirez de Vergara, a distinguished university man who thought of becoming a Jesuit. This man concluded by reason (third time) that it would be more for the praise and service of God if he joined the Society of Jesus, but he could not or would not bring himself to act on the conclusion until he experienced the drawing of God in spiritual consolations (second time). In a letter to him, Ignatius says: Better than anyone else, the Holy Spirit will teach you how to taste with affec- tion and carry out with sweetness what reason dictates as being for God’s greater service and glory. It is true that for seeking what is the better and more perfect, the activity of reason is enough. Ignatius advises de Vergara to act on his third-time decision and assures him that God will very likely give him consolation later on, unsought for, as a reward. If we look now at the Constitutions of the Society of Jesus, Part VII, c. 2, where Ignatius gives superiors directives on how to choose missions and men to send on them, we find a way paralleling that of the third time in the Spiritual Exercises, the way of reasoning about advantages and disadvantages for the greater glory of God, with a set of principles for assessing what is a greater or lesser advantage. Also in the Constitutions, Part VIII, c. 7, where 1270 / Review ]or Religious, Volume 32, 1973/6

Ignatius states how decisions are to be made in the general congregation, we find a third-time method paralleling that used in the deliberatio. Are we to think that Ignatius had little faith in the decisions to be made by superiors regarding missions or by the general congregation regarding the whole So- ciety of Jesus? Concerning Number 183 In the. light of all this evidence, what ai’e we to think of Father Peters’ argument, based on two texts in the Spiritual Exercises, nos. 178 and 183? Let us get no. 183 out of the way immediately, for it has only a specious importance. Asking God "to accept and confirm it [the decision reached in the third time] if it is for His greater service and praise" could imply an un- easiness about the decision and so cast suspicion on the value of the third time--unless we noted that seeking God’s acceptance and confirmation of a decision is part of every Ignatian discernment of God’s will, by second or third time (by first also?). If Ignatius had written any full and orderly instructions on how to carry out a second-time discernment such as he has given us for the third, he would surely have given the same directive on seeking confirmation as he does for the third time. In the one detailed description we have of a discernment made by Ignatius to find God’s will, that given in his Spiritual Journal, we find he seems to have reached a decision by February 8, certainly on February 9; and from then until March 12 he wavered and struggled, while looking for a confirmation which he felt satisfied him, the sign that God had a.ccepted the decision reached in the second time (mainly). If looking for a confirmation to assure us that a decision is accepted by God is a sign that Ignatius had little faith in the mode of discernment by which a decision was reached, then Ignatius had little faith in the second-time mode, perhaps even less than in the third (think of it, over a month of intense spiritual experiences before being comfortable with the confirmation!). The truth is, I think, not that Ignatius had little faith in either method, but that seeking confirmation is a part of both. Concerning Number 178 The text in no. 178 does offer real difficulty. It must be admitted that it can, at least prima facie, more readily than not imply what Father Peters takes it to imply, that no immutable decision should be made by the third- time method. The passage is the "first point" in the first way of the third time:

The first point is to put before myself the thing about which I wish to make a decision, e.g., an office or a benefice to be accepted or rejected, or anything else that falls under a mutable decision. However, even if we understand this passage to imply that an immutable Discernment / 1271

decision is not to be made in the third time, can we, in the light of the deliberatio, the letter to de Vergara, and the Constitutions draw the conclusion that Ignatius had little faith in a third-time decision? I do not see how that is possible. Further, I think we can at least question Father Peters’ understanding of no. 178 by relating it to the preceding section treating matters on which a decision should be made (nos. 170-174). There, after pointing out that any matter for decision must be good in itself or, at least, not bad (no. 170), he distinguishes those things which fall under an immutable decision and those that fall under a mutable one (no. 171 ). Strangely enough, from there on, he says nothing concerning any decision about a matter on which no decision has as yet been made; he speaks only of decisions already made and raises the question whether they should be made over again. Once an immutable decision is made, even if the decision has not been made in the right way, free from disordered affections, there is no further decision to be made about it because it cannnot be dissolved (no. 172). If a mutable decision has been made in due order, free from carnal or worldly motives, there is no need to call it into question and to do it over again (no. 173); whereas, if it has not been so made, it would be well to make it over again (no. 174). The whole treatment of matters for decision is focused on the question whether a decision already made can or should be made over again. Why this is so I am not prepared to say; but it clearly is so. When, therefore, a little further on, Ignatius mentions matters for decision in the instructions for the third time, it would not be surprising to find that he still has that focus of attention. If so, heowould write as he does in the passage quoted above (no. 178), intending only to stress again that the exercitant should not bring up for decision an immutable decision already made.

Response To Step 4 of Father Peters’ Argument, Insofar as Father Peters founds his conclusion about the danger of what is presently called and propagated as communal discernment of God’s will on his devaluation of the third time for decision, his conclusion appears to be ill founded. He does have other reasons which need to be faced. He paints a picture of religious communities making democratic decisions on matters they know little or nothing about and sees communal discernment as tend- ing to supplant the authority of religious superiors. Nothing could be further from what those who are .promoti~g communal discernment have in mind and teach to others in their workshops. The sort of thing Father Peters sketches in eloquent and dreadful strokes simply cannot happen when communal decisions are made with the demanding spiritual preparation, the demanding search for needed information, the demanding procedure in deliberation, and the respect for authority which these men teach. This brings us to Father Peters’ own notion of what communal discern- 1272 / Review /or Religious, Volume 32, 1973/6

ment is. If he wants to call a discernment of God’s will made by an individual superior for a community a communal discernment, he has some ground for doing so: it is communal in its consequences. But what is at issue is discernments which are communal in the mode o] making them, discernments in which a community of persons as a community, by a communal process, reaches a decision under the influence of the Holy Spirit. Both kinds of discernment are good and are needed. The superior’s decisions are necessary, but he cannot supplant the chapter or the general congregation. Further, if he is going to have his finger on how the Holy Spirit is moving his community, there is hardly a better way than that of a well carried out consultative communal discernment. It is, as it were, a communal manifestation of conscience to him about the matter at issue. Conclusion In conclusion, with all the respect ! sincerely think is due Father Peters for his outstanding scholarly contributions to the study of the Spiritual Ex- ercises and even more for his directing so many persons through the Spiritual Exercises with a power that can only be understood as a special gift of God, I still think it proper to ask that he also do some of the second thinking he has, quite rightly, asked the rest of us to do. Canon Law for Religious after Vatican II

Joseph F. Gallen, S.J.

Joseph F. Gallen, S.J., is a canon lawyer who has specialized in canon law for religious; his address is: St. Joseph’s Church; 321 Willing’s Alley; Philadelphia, Penn- sylvania 19106.

The first article with this title and subject matter I published in Review [or Religious, 31 (1972), 949-66. The purpose of this article is to continue the updating of the first article, to supply for an omission in the readmission case presented under canon 542, 1 °, and especially to give a quite complete quotation of the published doctrine of Pope Paul VI on the very practical and even more fundamental questions of the nature of Church law, of the religious state, and of renewal and adaptation of religious life. These could not be included in the first article without rendering it unduly long. Approved constitutions have been an evident source of the mind of the Holy See. The only constitutions now being approved by the Holy See are those of contemplative orders of women and of congregations becoming pontifical. The latter in American congregations were not a source of new knowledge for this article. The only orders of nuns in America whose new constitutions had been actually approved, at the time of compiling this article were those of Dominican Nuns (NDNC) and of Visitation Nuns (NVC). The former were approved on July 10, 1971, the latter were effective from February 2, 1971. I have used both of these in the present compilation. The format of the first article is retained also in the present article. The order followed is that of the canons, and the boldface numbers at the beginning of paragraphs are canon numbers, for example, 8, 181, 265, and so forth. The source cited for a particular matter, when possible, is that most likely to be possessed by brothers and sisters. The use of the long titles of 1273 1274 / Review for Religious, Volume 32, 1973/6 sources and their frequent .repetition would be wearisome and cumbersome. The following symbols have accordingly been used:

AAS Acta Apostolicae Sedis BO’C Bouscaren-O’Connor, Canon Law Digest, 6 volumes O’C The annual supplement of the preceding: O’Connor, 1968-9 Annual Supplement IRRF Instruction on the Renewal of Religious Formation NDNC New Dominican Nuns’ Constitutions NVC New Constitutions of Visitation Nuns PCDCVII Pontifical Commission for the Interpretation of the Decrees of Vati- can Council II RFR Review for Religious SCDW Sacred Congregation for Divine Worship SCRSI Sacred Congregation for Religious and Secular Institutes SCS Sacred Congregation of the Sacraments TPS The Pope Speaks VS Venite seorsum, Instruction on the Contemplative Life and on the Enclosure of Nuns 8. Church law according to Pope Paul 1/I. The same Jesus who preached love and proclaimed the interior life and freedom, laid down practical and moral regulations binding his disciples to faithful observance (January 29, 1970, TPS, 15-1970-55). Canon law does not impede, restrict, or diminish growth in the Christian life. With the never failing grace of the Holy Spirit to guide it, canon law protects, fosters, and promotes authentic Christian living and its further progress (May 25, 1968, TPS, 13-1968-221). The judicial function of the "sacred power" given by our Savior to the Church, as a necessary complement of its legislative function, is bound up also with the profoundly human character of the Church, which although holy, is yet subject to defects in its members (February 12, 1968, AAS, 60-1968-203). The diligence with which you give yourselves to the study of canon law should never lead you away from the consideration that must always pervade this entire discipline, which is this: canon law, as other such matters in the Church, must be directed to a pastoral end. For the purpose of law is to dis- pose rightly the life of the members of the Church, considered individually or all collectively, and to direct them to the supernatural life that shines before them (December 13, 1971, AAS, 64-1972-24). To mention one: there is the excessive and almost exclusive emphasis on the charismatic character of the Church or of those who feel that they can claim this. To mention another: there is the excessive emphasis on the right of the individual to do as he pleases, which leads to the rejection of any and all limits imposed from without and of any and all authority, however legitimate it may be (May 25, 1968, TPS, 13-1968-222). No one can be unaware of the increased tendency nowadays to devalue authority in favor of liberty. The Council stressed this in its very significant document on religious liberty, whbn it observed that "not a few can be found who seem inclined to use the name of freedom as Canon Law /or Religious / 1275 the pretext for refusing to submit to any authority and for making light of due obedience." There is the widespread so-called "charismatic" tendency, which becomes anti-hierarchical. It lays excessive stress on the functions of the spirit, which is hard to define, at the expense of authority. In this way a mentality is spread which would like to claim that disobedience is legitimate and justified in order to protect the freedom that the sons of God should enjoy (January 29, 1970, TPS, 15-1970-54). Of the disdain from language more hasty than offensive that can have disturbed you and that readily labels as "juridicism" every practical and canonical determination with regard to the exterior life of the ecclesiastical body (January 25, 1966, AAS, 58- 1966-153). Since, therefore, it is a visible society, the Church must necessarily have the power and function of making laws and seeing to it that they are obeyed. The Church’s members in turn are obliged in conscience to observe these laws .... This law is the natural foundation of this visible society, by which its correct internal order is established, and without which disrup- tion, confusion, and arbitrary forms of behavior creep in (December 13, 1972, TPS, 17-1973-376). The Church will rediscover its youthful vitality not so much by changing its external legislation, as by submitting to the obedience of Christ and observing the laws which the Church lays upon itself with the intention of following in Christ’s footsteps .... Conformity to the spirit of the world, the rejection of the rules of Christian asceticism, indifference in the face of the laxity of contemporary morals, emancipation from the authority of wise and lawful superiors, apathy concerning the contradictory forms of modern thought--these are not the things that can give vigor to the Church and fit it to receive the power and strength of the Holy Spirit’s gifts (August 6, 1964, TPS, 10-1965-271-2). 181, § 1. Postulation o] a prioress of Dominican nuns. The election of a prioress always requires confirmation. If it is a case of postulation: the postulation is to be presented to him who has the power to confirm in the case of an election; he is to petition to the Holy See for the requisite dispensations; or to grant them according to faculties held by him (NDNC, n. 278, S 1, HI). 265. Activity of papal legates with regard to religious life. 1. While attentive to the juridical nature of religious communities of pontifical law and to the opportunity to bolster their internal unity and their association inside and outside the national boundaries, the legate of the Roman Pontiff is to render advice and help to the major superiors residing in his legation’s territory for the purpose of promoting and confirming conferences of religious men and of religious women and of suitably coordinating the various endeavors of religious institutes in the fields of pastoral actiyity, education, welfare, and social work. The norms passed by the Apostolic See as well as directives of the local episcopal conference are to be complied with fully. 2. Wherefore the papal legate will attend the first meeting of the conferences of religious men and of religious women and also those acts which, after consultation with the major superiors, seem to call for his presence. 1276 / Review Ior Religious, Volume 32, 1973/6

Moreover, in due time, he will be informed of the issues to be treated of in the session; a copy of the transactions will be sent him so that he can know them and transmit them to the competent department of the Roman Curia. 3. Part in petition for pontiIical status. The opinion of the papal legate together with that of the bishops concerned is necessary whenever a religious congregation whose motherhouse is located in the legation’s territory, proposes to obtain approval from the Apostolic See and the title of "pontifical law." 4. Secular Institutes. With reference to secular institutes, the papal legate discharges the same functions mentioned in numbers 1, 2, and ’3 after making the necessary adaptations of them (Paul VI, June 24, 1969, O’C, 1968-9 Annual Supplement, c. 265, pp. 5-6). 487. Obedience the greatest vow. When we realize that this virtue [obedience] is essential for the religious life and for the religious community and that, as St. Thomas teaches, "among all the vows of religion, the vow of obedience is the greatest" (Paul VI, January 12, 1967, AAS, 59-1967-135). 487-8. Nature of the religious state according to Pope Paul VI. The conciliar documents in the highly beautiful passages devoted to sanctity and to religious perfection, as to the renewal of religious life, also prove to you the predilection of the Church of our day for yoti and what it expects from you (May 16, 1966, AAS, 58-1966-489). In short you [religious] must aim at evangelical perfection, so as to be permanently living signs of the transcendence of God’s kingdom (October 19, 1972, TPS, 17-1972-202). Read again the conciliar decree, Perfectae caritatis, and you will have abundance of teachings that vindicate the ideal of the religious life, placing it in perfect charity, to be sought and attained by the evangelical counsels and the imitation of Christ .... It is charity, charity that is everything in Christian perfection and that gives the title of seraphic to-your religious institute (July 12, 1966, AAS, 58-1966-649). Nowadays we hear of thinkers who offer a secular reinterpretation of the Christian faith, a Christianity without religion. Christ plays a large part in it, but as a man. God disappears (August 19, 1970, TPS, 15-1970-233). While certain of the primary mysteries of the Christian religion are gradually concealed by silence, we see the tendency of mind appear by which Christianity is built with reliance on psychology and sociology, separated from the continuous tradition that unites it with the faith of the apostles, and because of this tendency a Christian life lacking the elements of religion is extolled (December 8, 1970, AAS, 63-1971-99). We do not judge the word of God; it judges us and reveals the custom of con- forming ourselves to this world. "The weakness of Christians, of those also who have been entrusted with the duty of preaching, may never be the reason in the Church for weakening the absolute character of the word. In the Church it will never be permitted to dull the blade of the sword. Never will it be permitted to talk otherwise on sanctity, virginity, poverty, obedience than Christ himself talked" (Quoted from Hans Urs von Balthasar, December 8, Carton Law Ior Religious / 1277

1970, AAS, 63-1971-101). Obviously, you will adhere unreservedly to the true faith that the Church professes; you will welcome confidently the guidelines she prescribes and the decisions she takes, in various areas, for the good of everyone (October 19, 1972, TPS, 17-1972-203). Let nothing cause it to be forgotten that the Church is the Church of the poor, both in its spirit of detachment and in the stark reality of want and suffering (June 12, 1972, TPS, 17-1972-158). 487-8. Renewal and adaptation according to Pope Paul VI. Yes~ it is the witness of saints that the world needs, for, as the Council reminds us, "in them God Himself addresses us and furnishes us with a sign of His kingdom, to which we are strongly drawn" (December 8, 1970, TPS, 15-1971-331). But there is another reform, in the ascetical sense, to which we attach great value, that does not always regard precise norms of law but is the work of each one of us, of our way of thinking, of acting, and of serving with a spirit of faith and sacrifice; it is a more intimate and deeper reform, or spiritual renovation, even if less evident, that is realized in persons (Decem- ber 22, 1967, AAS, 60-1968-21). The renewal of religious life desired by the Council does indeed aim at a wiser discipline and a more modern way of coming into contact with society, but not at the expense of the true, authentic meaning of religious life, which consists mainly in continual progress in charity, the spirit of sacrifice, and adherence to the word and cross of Christ (June 12, 1972, TPS, 17-1972-158). But if this [renewal and adaptation] certainly requires that there be removed anything that has become less relevant, less correct, or superfluous, care must yet be taken that everything, without any distinction, is not fundamentally changed. This is more destruction than renovation (January 22, 1968, AAS, 60-1968-201). But the Church has also suffered [after Vatican II] and is still suffering from a whirl- wind of ideas and facts that are certainly not from the good Spirit and do not promise that vital renovation that the Council promised and promoted. ¯ . . the idea of change that has taken the place for some of the idea of adaptation, presaged by Pope John of venerable memory, attributing in this way, contrary to the evidence and contrary to justice, against this most loyal Pastor of the Church criteria no longer innovative but at times even eversive of the teaching and discipline of the’ Church itself .... but two things especially cannot be placed in discussion: the truths of faith, authori- tatively sanctioned by tradition and the ecclesiastical teaching authority, and the constitutional laws of the Church, with the consequence of obedience to the ministry of pastoral government, that Christ established and the Church has developed .... renewal, yes; arbitrary change, no (April 25, 1968, AAS, 60-1968-328). Besides, wouldn’t the real scar~tlal be to perceive that, on the pretext of adaptation, you are renouncing these requirements of prayer, humility, poverty, sharing, purity, simplicity, and unselfish service that Christ has asked of his disciples (October 19, 1972, TPS, 17-1972-202). No, the Council is a renewal, not a revolution; and you will see that the first 1278 / Review ]or Religious, Volume 32, 1973/6 criterion that guides its intervention in your sector is that of fidelity to your origin rather than an abandonment of your genuine traditions (October 28, 1966, AAS, 58-1966-1156). But if, on the other hand, the wind of dissatisfaction causes you to yield to the modern mentality, to allow ephemeral and changeable fashions and attitudes, to mimic the world’s forms without. discernment and without having any criteria, then you may be sure that the results will be truly deplorable .... Like the priest and the male religious-- but with a different perspective from theirs--the woman religious is faced with a terrible dilemma: either to be a saint totally and without compromise, and attain the greatest measure .of sanctity possible; or to be reduced to a joke, a caricature, an unsuccessful and, let us say, abortive being. The dangers of secularization are evident in every aspect, especially as regards poverty, when an attempt is made to obtain an economic autonomy that con- trasts with the spirit of renunciation proper to, the gospel and to religious life (November 22, 1969, TPS, 14-1970-365). First of all, you must have at heart loyalty towai’d the spirit of your founder. Religious institutes exist and flourish just as long as the complete mentality of their founder remains and inspires the members in their discipline and work and in their conduct and life. Any adaptation, therefore, to the changed circumstances of the times, any renewal of disci.-aline is to be attained in such a way that the distinctive nature and character of the institute remain intact. Accordingly, no under- taking or work opposed to the primary end of the institute is to be engaged in, no change in discipline that is in any way foreign to the mind of the founder (August 26, 1967, AAS, 59-1967-861). Some imagine that the only genuine renewal of the Church is one which is born from the ideas of a few, admittedly zealous, people who not infrequently consider themselves divinely inspired . . . as in many of the faithful, who think that the reform of the Church should consist principally in adapting its way of thinking and acting to the customs and temper of the modern world .... Hence, those who are not deeply rooted in the faith and in the observance of the Church’s laws, readily imagine that the time is ripe to adjust themselves to worldly standards of living .... We are also confronted with the growing tendency to prune away from the Christian life everything that requires effort or causes inconvenience. It rejects as vain and futile the practice of Christian asceticism and the contemplation of the things of God (August 6, 1964, TPS, 10-1965-270-1). 497, § 2. Proper works o] an itistitute. The sisters, whether assigned to apostolic activities or to the monastic life only, recognize in these activities, a work of the entire community (NVC, 11, n. 146). 501-2. Constitutions can impose consent o[ local corrununity. Superiors, on the other hand, should be careful to observe what is laid down in the same paragraph of the decree referred to above in regard to listening to the sisters of their communities and holding ~’ith them those discussions and consulta- tions which, if properly carried out, can be such a valuable contribution to Canon Law ]or Religious / 1279 the welfare of the community and of the individual. In this perspective, the constitutions may determine also the matters in which the local superiors, in the discharge of their duties, will be obliged to obtain the consent of their local communities (Private reply, SCRSI, October 5, 1969, O’C, 1968-9 Annual Supplement, c. 501, p. 6). Execution o] decrees of general chapter. Your second question is whether the general council may dispense with a chapter decided on by another general chapter. The answer is in the negative; it is the duty of the council to put into execution the decisions of the general chapter (Private reply of SCRSI, November 28, 1970). Establishment o] a system o] delegates outside the general chapter. Thirdly, you ask whether a new method of electing delegates for this chapter should be that approved by your special general chapter. If this chapter did not treat the question of elections, then the method of choosing the delegates should be that prescribed by the constitutions approved by the Holy See. There is nothing, however, to prevent your requesting permission from this Sacred Congregation to use some other method that consultation may show to be acceptable to at least two-thirds of the members of your institute (Private reply of SCRSI, November 28, 1970). 506, § 2. Confirmation in the election of a prioress o] Dominican nuns. The election or postulation of a prioress always requires confirmation .... it pertains to the local ordinary or, if the monastery is subject to the jurisdiction of the order, to the regular superior to confirm or cassate the election. They may also delegate this faculty to the presiding delegate (NDNC, n. 278, S I-ll). 507, § 3. Pub#c discussion on those eligible among Dominican nuns. Be- fore the day of the election a discussion concerning the sister to be elected may be held under the chairmanship of the subprioress in capite in which only the vocals may participate (NDNC, Ordinations, 31, n. 12). 516, § 2. Individual economic responsibility and poverty. Proper management requires to a certain extent that the nuns share individually the responsibility for the temporalities of the monastery, even in the way in which they be used; for it involves a real relationship with poverty, of which it can be said to be a practical exercise. Officials must indeed administer economic matters with sedulous care, as faithful and prudent servants, as a service of charity (NDNC, n. 282). Insurance. In accord with the prudent judgment of the council the monastery must carry the necessary insurance, and liability insurance must not be omitted. In localities in which, e.g. health, old age, accident, and compensation insurance is obligatory, the nuns must not fail to comply (NDNC, Ordinations, 32, n. 17). 532, § 2. Definitions o~ ordinary and extraordinary administration in new Visitation constitutions. Ordinary administration includes all acts intended for the preservation of the patrimony while making it bear interest and in- 1280 / Review ]or Religious, Volume 32, 1973/6 creasing it for the assurance of support of the sisters, the monastery, and its works (if there are such) by the financial income and expenditures which leave the patrimony itself intact. Extraordinary administration includes all acts which modify the permanent patrimony of the monastery, augmenting it, diminishing it, or committing it as in investments or the entrusting of capital; alienations, loans, or debts. Acts of extraordinary administration are decided upon by the superior with the consent of the council or chapter and, in the important cases provided for by common law, with the permission of the local ordinary or of the Holy See (NVC, n. 109). Expenditures are ordinary ’when they occur normally each year. If they are running expenses, the bursar may take care of them. If they are important, the permission of the superior is necessary. Expenses are extraordinary when they are not part of the annual budget, running or usual. They are not, however, acts of extraordinary administration in the sense of art. 115 when they are covered by revenues or unrestricted funds and do not, therefore, tie up the permanent patrimony itself. However, they require the decision of the superior with the consent of the council (ibM, n. 111, 1-2). 542, 1°. Impediment o[ a religious pro[ession. When a member has left his institute legitimately, either after the expiration of his temporary profession or commitment or after dispensation from these obligations, and later requests readmission, the superior general with the consent of his council may grant readmission. In virtue of canon 640, § 2, there is no obligation of re- peating the postulancy. The superior general may but is not obliged to impose the repetition of the noviceship. If he does not command the repetition of the noviceship, he is obliged to prescribe a period of probation. The length of this previous probation depends on the decision of the superior general. This is to be followed by temporary vows or other temporary commitment, which must not be less than one year or no less than the period of temporary probation which he would have had to complete before perpetual profession at the time he left the institute. The superior may also demand a longer period (RFR, 29-1970-444-8). 572; 574. Necessity of temporary vows. On June 27, 1972, the Sacred Con- gregation for the Oriental Churches granted faculties to Oriental religious. These, with differences in a few points, were the same as the faculties and suspensions and modifications of laws that had already been given to religious of the Latin rite. However, the faculty was not granted to replace temporary vows with another type of commitment. See also c. 875-6 below (A.4S, 64-1972-738-43). 578, 3; 2291, 11°. Privation of active voice in Dominican Order of Nuns. One who without a just cause approved by him who has the right to confirm the election (see 278 S II) abstains from voting in the election of the prioress remains deprived of active voice in any election for a whole year, reckoned from the day of said abstention (NDNC, n. 263, S II). 594, § 3. Actual poverty. Since "everyone should be concerned to some Canon Law ]or Religious / 1281 extent about the necessities of daily life" (1), religious poverty requires that all the nuns be aware of their responsibility in relation to the economic state of the monastery (see nn. 222, 282) (NDNC, n. 38). 595, § 1, 2*. Eucharist. The daily participation in the celebration of the Holy Eucharist remains the normal basis of all religious life; it is only ex- ceptionally that this may be dispensed with. On the other hand, community assistance at the Holy Mass may very well be regulated by the authority at the local level, in agreement with the major superiors (Private reply o] SCRSI, July 2, 1971). 596, 557. Obligation to w~ar the habit in monasteries o/ nuns. The nuns wear the habit of the order not only within but also outside of the monastery unless in the judgment of the prioress a grave reason excuses. Nevertheless, the local directories should provide regulations for the use of the mantle and for clothing worn at work (NDNC, n. 66). 597, § 2; VS, n. 4. Separation in chapel and parlor in the papal cloister o] nuns. The separation of the choir from the church is to be effected at least by a sc~’een which is to be opened during liturgical celebrations. In the parlors the place for the nuns is to be separated from that of the visitors by a simple grill or fixed counter. Other methods of separation may be determined in the directory, observing the prescription of n. 42, S II (NDNC, n. 43, S H-Ill). In the choir and parlor, material separation is assured, taking into account conditions of time and place, either by a grill (with a part that can be opened or closed with a key) or by a low partition with a ledge. Any other method of effective separation may be adopted following the approba- tion of the Holy See (NVC, Part II, n. 39 (3)). 597, § 3. Determination and change o] boundaries o] papal cloister of nuns. The local ordinary defines what is, according to law, within or outside the enclosure (NVC, Part H, n. 39 (4)). The bishop is to determine accurately the limits of the enclosure or for a reasonable cause change them (NDNC, n. 43). 597. Types of cloister. Definition o] constitutional cloister in NVC. In monasteries where the sisters pronounce either solemn vows or simple perpetual vows and conformably with art. 7 (2), combine a direct apostolate with the contemplative life, enclosure will be observed according to the prescriptions of the present constitutions. The rules are determined by the circumstances of the exterior apostolic work. They are to be interpreted and applied with this end in view, but likewise with the purpose of maintaining a withdrawal from the world favorable to the contemplative life of the sisters and the whole community. The cloister establishes that part of the monastery set aside solely for the use of the sisters and therefore distinct from the part assigned to the school, boarding facility, or other apostolic work. The reserved section includes first of all the cells, the sisters’ choir, the community room, the refec- 1282 / Review /or Religious, Volume 32~ 1973/6 tory, the infirmary; the boundaries of this reserve part are defined by the local ordinary, at the indication of the superior. No outsider may enter the reserved part of the house, except the local ordinary and those whom he authorizes who by virtue of common law may enter the papal enclosure, art. 44. For a legitimate cause the superior may also permit the entrance within the enclosure of women or men. The latter will be accompanied. Residence in the reserved section can be permitted by the superior in the cases defined by arts. 45, 46, 47. All other cases will be subject to a habitual permission with the conditions defined, by the ordinary or a particular permission of the local ordinary or the ecclesiastical superior. The persons who benefit directly from the apostolic activity or who actually collaborate in it, may not only enter but may reside in the part of the monastery assigned to the works. While taking .into account the demands of the work and its distinctive features, the superior will see to it that good order reign.s in this part of the monastery and will take all measures helpful to the religious welfare of the sisters. The sisters assigned regularly or temporarily to the works may go to the unreserved part of the monastery by reason of the work they do there. The other sisters must have at least general permission from the superior. Leaving the monastery is legitimate when particularly required for the following reasons: a. preparation and training of the sisters for the.apostolic work; b. steps to be taken with religious and civil authorities or other persons in connection with the apostolic works; c. accompanying the students either for their normal outings, or on the occasion of examinations or cultural lectures; d. administration of the house or of the works; e. for reasons of health or medical care, or to visit sisters who are hos- pitalized; f. the fulfillment of religious or civil obligations. In the cases above or others of a similar nature the sisters will go out only with at least the superior’s habitual permission regularly renewed. In conformity with the directives given by the local ordinary the superior may allow sisters to go home for a few days, whether to the bedside of their father or mother seriously ill or dying, or for a motive of true charity, but on condition that the apostolic work permits it and that the journey is com- patible with religious poverty. In al! these cases, the sisters may go out alone, except when the superior considers it prudent to provide a companion. The immediate care of the enclosure devolves upon the superior. The local ordinary exercises in this regard his right of surveillance and in conformity with the law can take all useful measures (NVC, Part H, nn. 53-62). 597-607. Privacy. Whilst it is good that the local community extend a wel- Canon Law /or Religious / 1283 come to those externs who may wish to share in certain activities, nevertheless care must be taken to safeguard the community life of the sisters themselves, which entails prudence and the happy mean (Private reply o] SCRSI, July 2, 1971). 601; VS~ nn. 5, 7. Going out ]rom the papal cloister o] nuns. In addition to the instances of egress and entry determined by the common law (see Instr. "Venite seorsum," Normae nn. 7, 8): 1° for a reasonable cause the postulants may sometimes be permitted to go out of the enclosure according to the directory, observing n. 42 S II; 3° in particular circumstances, with the special permission of the local ordinary and the regular superior if the monastery be under the jurisdiction of the order, a nun who so wishes may leave the enclosure for a brief time to visit a seriously ill father or mother (NDNC, n. 45, 1", 3*). 611. Correspondence. There is no objection to the sisters receiving or sending their correspondence closed; the right of vigilance of the superior, however, remains intact but she will make use of it with prudence and when just reasons so dictate, always excepting such correspondence as is, in accordance with current legislation, free from control on the part of superiors (Private reply o] SCRSI, July 1, 1971). 621. Alms gathering by religious. The following statements of the Confer- ence of Italian Bishops, May 15, 1968, are here quoted as useful information. II. The proposal: a) The interested superiors are invited to take diligent care in the humane and spiritual preparation of religious who are destined for alms gathering and to reject rigorously those who are not fit for this very delicate activity, b) They are to observe conscientiously the canonical prescriptions with regard to the obligation to obtain permission from the local ordinaries. The ordinaries in their turn should strive in this circumstance to be vigilant over the correct and becoming exercise of alms gathering by not granting permission or even by revoking permission in the case of clear trouble, c) In every case alms gathering is not to be practiced in public places, including in this term public services and every other place in which, for whatever motive, even religious, many persons freely and in- discriminately come together (for example, hotels, seaports, railroad sta- tions, resort areas, beaches, sports arenas,.movie theatres, bars, public trans- portation, stores~ etc.), d) To be remembered as well is that the practice of alms gathering is not appropriate also on the occasion of a visit to the ceme- tery on burial days. In every instance religious, when actually alms gathering, are prohibited from being accompanied by little children. III. In the spirit manifested in the decree, Perfectae caritatis, n. 13, and in the said motu proprio, Ecclesiae sanctae, II, 23, religious institutes should study to give preference over alms gathering, in as far as possible, to "new forms.., such as will make the practice and witness of ’voluntary’ poverty more efficacious in this our day" (O’C, 1968-9 Annual Supplement, c. 621, p. 2). 1284 / Review ]or Religious, Volume 32, 1973/6

634. Transfer o~ a pro]essed o] perpetual vows ]rom another religious institute to a monastery o/ Dominican nuns. Anyone bound by perpetual vows, even solemn, who enters the order from another religious institute may not make solemn profession after the novitiate until another three years have elapsed. This requirement of our law must be clearly made known to the superiors of another institute. (NDNC, n. 163, S I1). 640, § 2. Readmission o] one who le]t according to IRRF, nn. 8, 38. See c. 542, 1° above on the impediment of a religious profession and RFR 29-1970-444-8. 802. Concelebration at conventual and community Mass and at special as- semblies o] priests. It is fitting that priests celebrate or concelebrate Mass that they may more fully and in their distinctive manner participate in the Mass and not merely communicate in the manner of the laity .... Capitu- lars and members of communities of any institute of perfection, who are obliged to celebrate Mass for the pastoral good of the faithful, may also concelebrate the conventual or community Mass on the same day. The fra- ternal concelebration of priests signifies and strengthens the bonds between themselves and of the whole community because.., the action of the whole community more clearly appears and an outstanding manifestation of the Church in the unity of the sacrifice and priesthood is had .... concelebration is to be considered the outstanding form of celebration in communities .... Anyone who concelebrates, according to the mind of n. 158 of the general instruction of the Roman Missal, in the principal Mass on the occasion of a pastoral visitation, or a special assembly of priests, for example, a gathering on a pastoral matter, congresses, pilgrimages, may again celebrate for the good of the faithful .... Priests who celebrate for the pastoral good of the faithful and concelebrate another Mass may not ~nder any title receive a stipend for the concelebrated Mass .... the right of every priest to celebrate an individual Mass must be preserved. To foster this liberty everything is to be afforded with regard to time, place, a server, and other circumstances of celebration that make such celebration easy (SCDW, August 7, 1972, Notitiae, 8-1972-327-9). 813, § 2. Women in the liturgy. The traditional liturgical norms of the Church prohibit women (young girls, married women, religious) from serving the priest at the altar, even in chapels of women’s homes, convents, schools, and institutes. However, norms have been enacted according to which women may: a) Proclaim the Scripture readings except the Gospel. Use should be made of modern technical means, so that they can easily be heard by all. The bishops conferences can determine the appropriate place in the assembly from which women may read the Word of God; b) Say the prayers of the faithful; c) Play the organ and other permitted instruments; lead the singing of the assembly; ~ Canon Law /or Religious / 1285 d) Give explanatory comments to aid the people’s understanding of the rite; e) Fulfill certain offices of service to the faithful which in some places are usually entrusted to women, such as receiving the faithful at the doors of the church and directing them to their places, guiding them in processions, and collecting their offerings in church (SCDW, September 5, 1970, AAS, 62-1970-700-1). 818. Fragments o] the host. An answer of the SCDW on the collecting of the fragments contains a reference to and quotation of the following norms: If a fragment of the host adheres to the fingers, especially after the breaking of the bread or the communion of the people, the priest cleanses his fingers over the paten and, if necessary, washes them. He also gathers any fragments which may fall outside the paten (General Instruction, n. 237). When the communion has been completed, the priest or deacon cleans the paten over the chalice and then the chalice itself (Order o] Mass with a Congre- gation, n. 109). Then the priest cleans the paten over the chalice and then the chalice itself (Order o] Mass without a Congregation, n. 31, Notitiae, 8-1972-195). Let the greatest diligence and care be taken particularly with regard to fragments which perhaps break off the hosts. This applies to the minister and to the recipient whenever the Sacred Host is placed in the hands of the communicant (SCDW, January 29, 1973, Notitiae, 9-1973-163). See Notitiae, 8-1972-227-30, which emphasizes and explains the principle that the real and substantial presence of Christ remains in the particles from consecrated hosts as long as the particles retain the appearance of bread. Communion by hand. The indult for this is to be petitioned from the Holy See through the Conference of Bishops. "Neither an ordinary therefore nor even less a priest may neglect this ruling" (SCDW, Notitiae, 8-1972- 343). Bell at Mass. In such places as churches, generally the Mass bell should be sounded at least at the two elevations "to excite adoration, joy, and attention." In places such as religious communities and other liturgically more knowledgeable gatherings, the bell may not be necessary (SCDW, Notitiae, 8-1972-343). 845. Extraordinary ministers of Holy Communion. Local ordinaries have the faculty to permit suitable persons individually chosen as extraordinary ministers for a specific occasion or for a time or, in the case of necessity, in a permanent way, either to give the Eucharist to themselves or to other faithful and to take it to the sick who are staying in their homes .... In the chapels of religious communities of either sex, the duty of distributing Holy Communion in the circumstances stated above in n. I may be legitimately entrusted to a superior who has no sacred order, to a superioress, or to their vicars (SCS, January 29, 1973, Notitiae, 9-1973-158-9). 857. Communion permitted more than once on the same day. The permitted cases in the past were: 1) Saturday or the day before a holyday of obligation at the evening Mass that satisfies for the obligation and a morning Mass 1286 / Review ]or Religious, Volume 32, 1973/6 of the same day. 2) Easter and Christmas, even though Holy Communion was received at the Paschal Vigil or midnight Mass. 3) Holy Thursday, even if Holy Communion was receive’d at the Mass of Chrism. The added permitted cases are: 4) Masses’ in which the Sacraments of Baptism, Confirmation, Anointing of the Sick, Sacred Orders and Matrimony are administered, or First Communion is received. 5) Masses at which a church or altar is consecrated, of religious profession, or for the conferring of a canonical mission. 6) The following Masses for. the dead: the funeral Mass, the Mass after the notification of death, the Mass on the day of final burial, and the Mass on the first anniversary. 7) At the principal Mass in a cathedral or parish church on Corpus Christi and the day of a pastoral visitation, the Mass celebrated by the major superior of a religious institute at a canonical visitation, or special meetings, or chapters. 8) At the principal Mass of a Eucharistic or Marian Congress, international, national, regional, or diocesan. 9) The principal Mass of any congress, sacred,pilgrimage, or’ of preaching for the people. 10) The administration of Viaticum, in which Holy Communion may also be given to members of the household and friends of the patient who are present. 11) Local ordinaries may also grant permission for particular cases to receive Holy Communion twice in the same day, so often as they shall judge it truly justified by genuinely special circumstances, according to the norm of this Instruction (SCS, January 29, 1973, Notitiae, 9-1973-160)-1). 858. Lessening o[ time [or the Eucharistic last [or the sick and aged. The period of time of abstinence from food and alcoholic drink is reduced to approximately one quarter of an hour for the following: 1 ) the sick in institutions for the sick or in their own homes, even if they are not confined to bed; 2) the faithful advanced in age who must remain at home because of age or who are living in a home for the aged; 3) sick priests, even if.not confined to bed, and elderly priests who wish to. celebrate Mass or receive Holy Communion; 4) persons looking after the sick and aged as well as those relatives of the sick and aged wishing to receive Holy Communion with them, whenever they are unable to observe the fast without inconvenience (SCS, January 29, 1973, Notitiae, 9-1973-162). 875. Extension o[ con[essional jurisdiction. On June 27, 1972, the Sacred Congregation for the Oriental Churches granted faculties, suspensions, and modifications of law to Oriental religious that had previously been given to Latin religious. However, the following faculty was given that has not been granted to religious of the Latin rite: "23. Religious priests, who have secured the faculty of hearing confessions from a higher superior of a clerical exempt institute, may use it for religious and novices in all houses of the religious institute and outside of them" (AAS, 64-1972-738-43; see c. 572 above). Diocesan decrees enlarging delegated jurisdiction ]or conJessions. A number of diocesan decrees enlarging jurisdiction for confession are reported Canon Law ]or Religious / 1287 in an article by Beyer in Periodica, 52 (1963), 391-410. The general principle, which is applied with various modifications in these decrees, is this: a priest, secular or religious, who has the f.aculty to hear confessions in his own diocese (i.e., respectively, of incardination or of stable residence), is given the same faculty either in Rome (by the Roman Synod), or in the whole country or ecclesiastical province, or at least in certain dioceses ad- joining the proper diocese of the priest .... Father Beyer praises these decrees as far as they go, but believes that they do not go far enough. What is needed in our time is that the faculty to hear confessions anywhere in the worm be given to all priests who have the faculty to hear confessions in their own diocese. This could be done only by the supreme authority of the Church when the new and revised Code of Canon Law is enacted. As a possible formula for a new canon, Beyer suggests: "A priest approved by his ordinary (or by his local ordinary) enjoys the same faculty everywhere for the confessions of the faithful." In the meantime Bishops’ Conferences in various other countries could find in the decrees cited in this article some guidance toward the formulation of a simple and clear decree enlarging the faculty to hear confessions throughout the whole extent of their ecclesiastical provinces (BO’C, 6-567-568). 1342. Preaching appertains to priests and deacons. Those who are neither priests nor deacons, whether men or women, even though they participate in the Sacred Liturgy, may not give a homily (PCDCVII, approved by Paul VI, January 11, 1971, Notitiae, 8-1972-370). Resistance to New Constitutions

Sister Doris Gottemoeller, R.S.M.

Sister Doris is a member of the General Council of the Sisters of Mercy of the Union and lives at the Sisters of Mercy Generalate; 10000 Kentsdale Drive; P.O. Box 34446; West Bethesda, Maryland 20034.

The Norms for the Implementation of "Perfectae caritatis" (1966) decreed that after a period of experimentation, communities were to prepare new constitutions incorporating whatever changes were found to be necessary or desirable. These new constitutions would then be submitted to Rome for approval, and thus the period of experimentation would come to an end. For most communities that once distant date is no longer so remote, and some thought has been given to the preparation of the "final" constitutions. The prospect of preparing such a document, however, is meeting with some resistance or at least a noticeable lack of enthusiasm. This reluctance to sit down to such a task may be due to a variety of causes.

Doubts and Fears For some religious the "end to experimentation," which a set of definitive constitutions is supposed to signal, is inconceivable. Experimentation in the context of religious life was never implemented in terms of a series of empirical, controlled experiments which could be objectively and dis- passionately observed, evaluated, and terminated or prolonged~ Rather, no matter how it was rationalized, experimentation has in fact designated a myriad of activities, programs, governmental and structural modifications, attitudinal and behavioral shifts that defy logical classification or neat analy- 1288 Resistance to New Constitutions / 1289 sis. The prospect of putting a "clean" and decisive finish to all of these movements seems remote. Even many of those who might desire such an end to experimentation are skeptical about the possibility. Therefore, one of the purposes of adopting new constitutions is not seen as capable of achievement. For other religious, those who desire an end to the chaos they see around them and a return to earlier order, the time is not yet expeditious for the writing of constitutions, since the tenor of their communities is such that such a return would not be effected. Therefore, they feel that if the writing of constitutions is delayed, better judgment may yet prevail, when the "radicals" have spent their energy. Another viewpoint is that so many definitive problems still remain within religious communities that constitutions prepared now could do no more than enshrine numerous frustrating ambiguities. Therefore, priority should be given to resolving these conflicts and tensions before proceeding to draft constitutions, lest the end product attempt to unite irreconcilable viewpoints. Still another reason for reluctance to prepare constitutions may be a lack of confidence in the power of the written word to effect unity of vision or purpose in religious communities today. A related reason is a lack of confidence in the moral authority of any governing group or person in a community to promulgate or enforce any definitive document. All of these arguments have some validity, if not merit, but only the last one will be analyzed further here. This lack of confidence in the authority of documents to effect unity may-be substantiated by the response to the various interim documents, charters, and constitutions which communities have drawn up in the years since the Council. Response to Interim Constitutions In accordance with the decree of the Second Vatican Council every religious community convoked a special general chapter for the purpose of adaptation and renewal. In most cases the activities of these chapters led to the preparation of an interim document---either the chapter acts themselves or some document prepared at the mandate of the chapter--which was to serve in the place .of the constitutions during the period of experimentation. No one can overestimate the dedication, generosity, and labor that went into the preparation of these documents, nor the enthusiasm and generosity with which they were received. These interim constitutions were, for the most part, "democratically" prepared and attempted to incorporate the best insights and the most generous aspirations of the largest possible number of community members. They attempted to synthesize the. best of "the old" with the latest conciliar theology, the contemporary experience of the community, and the insights of modern society. But a few years after the promulgation of these hope-filled documents their promise of renewed communities is unfulfilled. The longed for unity 1290 / Review ]or Religious, Volume 32, 1973/6 of purpose, vision, and value has not been achieved. Some reflection on the limited success of these documents as instruments of community renewal, as well as a comparison between them and the fo.rme.r constitutions, leads to three obser~,ations. Three Observations in This Matter 1. The old constitutions were received in youth," the new document was bestowed in maturity. At some point in the young religious’ formation period, probably at the time of reception into the novitiate, he received his copy of the constitutions. From it and the instructions which accompanied it, he derived his understanding of religious life. When the mature religious (mean-, ing here one who was not a chapter delegate and therefore not immediately involved in the preparation of the document itself) receives the interim constitutions, his ideas of religious life are already formed and tested. Therefore, he has a right to "test" the new document by the criterion ,of his own understanding and experience of religious, life which has developed over the years. In fact, for him, this personal grasp of religious life has a legitimacy which the interim constitutions must support or they fail. 2. The old constitutions connoted a static ,idea o] religious li]e; the n~w document connotes potentially unending change. The study of the old constitutions could be enjoined on the novice as necessary and practically suf- ficient for his understanding of religious life because no significant change in it was foreseen. Adherence to the rule as then understood would be a guarantee .of lifelong fidelity: "Keep .the Rule and the Rule will keep you;" Although changes in the past were duly noted, the .accumulation of all of them over a century did not even faintly foreshadow the changes of the last five years. It is not to be wondered at, then, that religious greet the new documents with a degree of reserve. Why invest a comparable amount of energy in studying and observing something which has only limited staying power? 3. The old constitutions were created by long-dead ]ounder~ and ]ound- resses," the new document was dra[ted by one’s peers. The antiquity of the former constitutions permitted a certain "divinization" of their authors. Whether or not the writer was a canonized saint, he was at least revered for his contribution to the community. However, the new documents ar~ not usually authored by an individual but by a committee or commission. It is hard to create an aura of reverence around the activities of most committees! No matter how much their hard.work and dedication to the community are admired and appreciated, their human weaknesses and failings are also recognized. In earlier days the novice received his constitutions for the first time with a certain amount of reverence, for example, on his knees. Many~ communities had the custom of kissing the book before reading~it. Such actions would seem incongruous today. Resistance to New Constitutions / 1291

Disappointing Reception of lhe New Documents In view of these distinctions, then, it is no wonder that the authors of the new documents have been disappointed at the reception their efforts have received. Emphatic statements by general chapters that this document has the force of the old constitutions and deserves the same respect as a guide-to-life have not brough~ about the desired acceptance. In the enthusiasm of the special general chapters it was felt that once every community member received his copy of the new document its beauty and clarity would enkindle a like enthusiasm and renewal would be well on its way. That has not been the case. Rather, in too many instances, the new books have gathered dust in chapel pews; and members have scarcely looked at the book again after their first post-chapter perusal. Religious who had practically committed the old rule to memory cannot quote a line of its replacement. Vigorous efforts have been made in communities to use the documents as renewal instruments, hut with limited success. Part of the reason for the non-acceptance by community members may also be that the drafters of the documents were pre-eminently decision- makers.~ The special general chapters were dramatic events with intense discussion and fervent prayer--an experience that cannot be duplicated in an o.rdinary convent when the new book is delivered. Community members whose, only participation in the preparation of the document was through delegates will not have the same personal commitment to it and pride in it that the delegates will enjoy. If renewal documents labor under these drawbacks, and it is likely that the new constitutions, when they are~prepared, will have the same limitations, of what value can they be for a community?

Using the Interim Constitutions Charlie Brown has been telling us for years that "You can’t do new math with an old math mind." To paraphrase somewhat, we cannot use a book which is qualitatively different in method of origin and in purpose from an old book in the same way that we could use the old one. The first step in using new constitutions effectively is to recognize that difference. It is generally acknowledged that the content of the new constitutions is different; what is not always grasped is that their nature and purpose are subtly different also. The new documents are inherently tentative, susceptible of change, manifestly human. They are predominantly descriptive and hortatory and only rarely--and somewhat difffidently--prescriptive. They cannot claim for themselves the venerability of antiquity or the patina of age. Despite all these qualifications, however, constitutions.---even interim ones, and various chapter documents---do have real value. They articulate the best insights and the most generous aspirations of the community as represented by its chosen delegates. To fail to respect the constitutions is to fail to respect the chapter body and, implicitly, the community which they 1292 / Review ]or Religious, Volume 32, 1973/6 represent. The old injunction in many constitutions that, while they did not directly bind under pain of sin, no sister would be free of guilt who trans- gressed them with scandal or with harm to the community reflects, in a legalistic way, the same idea. Constitutions also represent the obscurities and uncertainties, the failures and human weaknesses which we should not expect to be without. Even though marked by imperfections, constitutions are not just another book of exhortation to be shelved in the library alongside now pass6 books of devotion. They have a role to play in the dialogic development of community ideals and spirituality, provided their special character is recognized and respected. Two suggestions for the use of the constitutions might be helpful. Two Practical Suggestions Constitutions should not be used as problem-solvers. To treat the constitutions as an "answer book" in which directions for every situation can be found betrays an "old math mind." The new constitutions necessarily contain ambiguities because they reflect unresolved tensions in religious life, in the Church, and in all areas of human society today. Every ambiguity cannot be put down to equivocation or a failure of principle; such a charge would be simplistic. Therefore, novices cannot be instructed in the use of the new constitutions as religious were a generation ago; and, more importantly, mature religious have to interiorize this new understanding or expectation of their constitutions. Constitutions should not be debated, but neither should they be above criticism. This is a difficult balance to maintain. To present the new constitutions which have already been ratified by the legitimate chapter body in a context where community members will begin debating their provisions, post factum as it were, will not be conducive to wholesome attitudes toward them. In that case the community members will begin to debate the same issues that the chapter members already worked through, without reference to the fact that the situation is now different: there has been some authoritative statement about the issue. On the other hand, the new constitutions cannot be "canonized" as if they represented the ultimate in insights. There is a subtle way of using a document as a springboard for discussion and self-examination, while at the same time remaining open to clearer observations Or more generous insights which might be incorporated into a later document. But such an openness to further change must not be allowed to serve as an excuse for not making a determined effort to really interiorize the value of the present document. Conclusions The truly remarkable efforts which religious communities have made to adapt and renew themselves since Vatican II have resulted in an impres, sive number of truly beautiful charters, guides, and constitutions. The gen- Resistance to New Constitutions / 1293 uine value of these documents must not now be lost by allowing them to become "dead letters." Furthermore, the lessons learned in the drafting and implementing of interim constitutions should be utilized in the preparation of the "definitive" documents, however qualified that definitiveness may be. Finally, these lessons involve not only the preparation of the constitutions themselves, but also the response communities make to them in terms of their awareness of the kind of documents they are. How to Write Good Constitutions: Continued

William A. M. Peters, S.J.

Father William Peters, S.J., is a close student of spirituality and especially of the Spiritual Exercise of Ignatius Loyola. He has been engaged the last few years in the work of renewing religious life in North America. An account of some of his renewal work in the United States is to be found elsewhere in this issue of Review 1or Re- ligious in the article, "Auburn--An Experience in Faith," by Sister Rose Marie St. Germain, P.B.V.M. Father Peters’ address is: Houtlaan 4; Nijmegen, The Nether- lands.

The wisdom and sound common sense of Father Orsy’s article on the writing of good constitutions (Review for Religious, May 1973, pp. 482-9) are evident enough. Taking his advice, however, does not necessarily lead to good results. Constitutions--and for the purpose of this essay we include chapter documents under this term--must be expressed in appropriate language; and frequently good constitutions turn out to be a very unsatisfactory document because of the bad language in which they have been expressed. The document then disappears in the desk of superiors and subjects alike, and all of them move on to the preparation of the next chapter and the next adaptation of the constitutions. Language is not just the wrappings of the constitutions. There exists the closest harmony between good constitutions and the language in which they are expressed. Constitutions--to a lesser extent chapter documents--are not just a collection of decrees and laws; they attempt to give expression to what is in fact a mystery, a mysterion, to use the Greek word, and hence the work of God, not man. The content of such a mysterion is as important as the 1294 How to Write Good Constitutions: Continued / 1295 form in which it is expressed; the what must be in complete harmony with thehow where the implications of religious life as God’s own work are conveyed to those who have been called to this state of life. With due humility but also great seriousness we wish to point out mistakes that have been and are being made in the hope that some suggestions concerning appropriate language might prove to be helpful. The Errant Quest for Legal Accuracy As a rule constitutions are drawn up and find their final form after a meticulous weighing of all the words used and after fitting diligently chosen subjects, verbs, objects, adjuncts, and so forth into a closely structured whole, the sentence. It sounds praiseworthy. In this way there are no loopholes left, objections have been cut off, misinterpretation has been reduced to a minimum or completely eliminated, every one knows exactly what is being said and laid down. And lest there be any doubt left, many times there are strings or at least triads of near synonyms--of the "to affirm, support and strengthen" type, "due respect, trust, and confidence," "rules, guidelines, and directives, and so forth. But all this irresistibly suggests that one is .dealing with a legal document. Its legal accuracy may well prove to be disastrous, self-defeating, and deadly, if we are privileged to add our own triad, em- bellished by alliteration, unfortunately often too much loved by many who draw up constitutions and chapter documents. For sentences now tend to become very lengthy and involved; we have come .across sentences containing over fifty words and covering half a page. They demand very close attention lest one should lose the thread of thought. The well nigh unavoidable impression now is that one is dealing with an intensely st.ructured reality, a carefully planned and compartmentalized institution, a very tightly held organization, But surely, good constitutions should never suggest that they are concerned with organization and institutions or with anything that is man- made and man-run. Religious life undoubtedly shows certain facets that it has in common with a club or a firm, but in deepest essence it is totally different. To place it on a par with any human organization betrays an alarming lack of knowledge of what religious life is about, and this is precisely the effect of the totally inappropriate .language used. It will be objected that constitutions and chapter documents cannot afford to be inaccurate; they cannot afford to be vague or equivocal or slovenly in what they have to say. Indeed, they cannot, But on purpose we spoke of legal accuracy, and the only valuable kind of accuracy is not the one that finds expression in some sort of legal language. The pitfalls which we mentioned and criticized just now can be avoided without the language becoming inaccurate. Language can be very accurate in quite different ways. By a round-about way we shall try to show how a different and very simple language is both accurate and in perfect harmony with what it is meant to convey. 1296 / Review /or Religious, Volume 32, 1973/6

Sociological Terminology It will not be denied that these days the influence of behavioral sciences, of sociology, psychology, anthropology, makes itself clearly felt in any ap- .proach to the religious life. Besides, theologians have been paying considerable attention to vocation, vows, consecration, authority, community, and so forth, all this in the wake of Per[ectae caritatis and other documents from Rome since Vatican Council II. Traces of many valuable studies in these areas are to be found in generous measure when new constitutions are drawn up, and the language used points to their impact. Whether this was or is avoidable is another question. We wish to stress only that such language shows unfortunate side-effects. Where we meet with a document that abounds in sociological terms, the drawback is not merely that the words used have the contents and convey the meaning they have in sociology (which is a dangerous limitation), but also that the document cannot fail to suggest that it deals with a sociological reality. True enough; religious life in community does show a certain affinity with any form of community living, or for that matter, with any firm or club or concern. But if the religious life is not clearly stated to transcend the sociological in essentials, if this is not most emphatically brought out, the constitutions are no longer giving guidance concerning the mysterion which it is through God’s initiative. Vatican Council II has left no possibility for doubt in this matte.r; it links up baptismal consecration and religious consecration; and as no one will maintain that baptismal consecration is the work of man (see not Paul baptizes, not Apollos, not Kephas, I Cor 1:3), so religious consecration is an act on God’s part, just as his choice and call are. So, too, the resulting community is not the work of man; it is God’s own [amilia, and only indirectly a sociological unit and only in a very limited sense man-made. Any suggestion to the contrary as the result of the language used must be zealously avoided. Neglect of this precaution will have lamentable consequences. It has an evil influence upon the thinking and behaving of the religious concerned, and may well account for a fair number of defections. The Use of Psychological Terminology What we have said about sociological terminology holds good where all too often a psychological terminology is generously interspersed in constitutions. At times, this almost amounts to a disease. The impression is given that religious life is now primarily a matter of psychology. Even where this extreme position is avoided and where the link between sound psychology and religious life is cautiously handled, the wisdom of using psychological words, and terms must be seriously questioned. Too much self-identity, growth of personality, self-fulfillment, commitment, individual uniqueness, positive thinking, and sensitivity suggests that modern psychology is identical with and guarantees sound religious, or for that matter, Christian living. But Christian and religious living is never limited to and restricted by the findings How to Write Good Constitutions: Continued / 1~297 of psychologists. There must always be room left for God’s thoughts that are most emphatically not ours, and God’s ways ~hat, again most emphatically, are not ours (Isaiah 55). There must always be room left for unwisdom that is wisdom in God’s sight and.the other way around (1 Cor 3). There must be room left for a complete emptying of oneself (by itself a remarkable expression that appears to clash head-on with self-fulfillment; see Phil 2:5). And it is too much to expect psychology to see weakness as strength (2 Cor 12) or death as the source of life (John 12). Where the use of sociological and psychological terms becomes a matter of superficial slogans, clich6s, and in-words, the above objections become a warning sign that the whole text of constitutions and chapter documents has become useless and will in actual fact be rejected by the community. The Dangers of Theological Language The use of theological language should als0 put us on oiar guard. It might easily emphasize the notional at the expense of the real, to use Newman’s famous distinction. And there always lurks the danger that constitutions are turned into theological expos6s of religious life, and this goes far beyond the need that they be backed up by sound theology. Constitutions should be expressed in the language of faith and be inspired by faith; and faith is by no means the same as theology. One should be cautious in using theological words and expressions, especially those that are common coinage today, and are often misunderstood and misapplied, such as "collegiality," "subsid- iarity," "availability," "charismatic," "prophetic," "people of God on its way," "dynamic faith community," and a host of others. We used the expression "common coinage" on purpose; clich6s should always be avoided. They give any document a spurious up-to-date-ness; they wear off in less than no time. Many a chapter document drawn up as late as 1970 suffering from this defect proves to be unreadable and unpalatable, even empty, by 1973. Some Constructive Suggestions It is our firm conviction that constitutions must never be clearly marked by, let alone cluttered with a terminology that belongs to any science or discipline. This obscures and never clarifies; it confuses and never enlightens. A harmful impression is now given that constitutions should be a learned document. The worst effect is that the use of such language does away with any trace that the onstituti0ils are "inspired" and that they just do not bel6fig to what is rherely of this world. Ti~is observation gives a good starting point for m~king some constructiv~ rerfi~rks a~ the lan~tiag~e of constitutions and chapter documents. And as larig-u-~i~ s~ands for cofimSunication and is most intimately connected ~,ith th~ Way in wlli~h the corfiifii~fiication takes place, most of whh~ fie will point out holds ~obd~,en of the xg~y in which 1298 / Review for Religious, Volume 32, 1973/6 the language is put on paper; the very printing should be in accordance with the language used. Clear, Simple La~nguage of Everyday Use The lang~Jage must be clear and simple. Obvious as this advice may sound, it is important to stress it. The reason is that’ otherwise the reader, in this case the religious person, is asked to approach the document with deep concentration, perhaps even an intellectual straining. Where the language lacks immediate clarity and simplicity, the "learned’" document will be taken to deal with facts and realities difficult to grasp and understand. In this way we are back again at that fatal suggestion that constitutions do not first and foremost deal with a mysterion, but witli a complicated man- made institute. Any mysterion is approached and consented to in faith, and not by a sharp, well-trained intellect. We should even be wary of canon law; it will have its place and its influence in constitutions unavoidably, but the language should never be such that readers are made to think that religious life is like a concern that is kept going by laws. Simple clear language is, as much as possible, that of everyday use. The language in common use prevents us from approaching or seeing life under .limited angles; it prevents us from seeing life as made up of various compart- ments, looked after and taken care of by the soci.ologist, the psychologist, the anthropologist, the pedagogue, the theologian, and so forth. This simple everyday language prevents us from looking upon the religious life as totally out of this world, as completely cut off from ordinary human living; in effect, it brings the profound mysterion of a God-given’vocation into the very heart of our being human. This is a great good. We all know how much harm has been done. by the stacking of the life of religious persons in levels: on the bottom is the level of being human, on top of. this the level of being Chris- tian, and to top it all, the level of being a religious.~ All this is done without even a suggestion that the three levels are most intimately interconnected, that in fact Christian life is essentially healed human-hess, and that religious life is pleroma of Christian existence for the sake of the Mystical Body. Using Language-That Is Scriptural or like Scripture Simple e~eryday language is, however, not enough for good constitutions. There is the risk that the language might become pedestrian, and its effect might be that religious, or for the matter Christian, living is part and parcelr no more, of common human existence. In this way the mysterion aspect would never come into its own. For this reason the language of constitutions must lean heavily upon God’s own word, the Scriptures: In this way simple everyday language is raised to a higher level, and all living--human, Chris- tian and religious’---is elevated to the level of the mysterion. This doe~ not mean that we drag in Chapter and Verse to prove a point in every paragraph, in every decision, in every rule. We would thus kill the simplicity of everyday How to Write Good Constitutions: Continued / 1299 language: we do not talk in Scriptural references. It is mostly a question of preferably using Scriptural terms and expressions, even Scriptural turns of phrasing our thoughts: Some examples to clarify what we mean: to substitute the unscriptural "celibacy" for the Scriptural "virginity" is unwise (even though we admit that virginity is now mostly applied to the physical and to the female; but then, in reading Shakespeare we do not throw out the word "conscience" because it does not cover exactly what we mean by it nowadays; we set about learning to understand Shakespeare’s language). It is no gain to drop the very Scriptural "poverty" and put in its place "detachment." It is loss to do away with the Scriptural "authority," which goes hand in hand with "obedience," in order to insert into the text "availabilty," "collegiality," "accountability" together with "conflict resolving procedures," "authenticity based upon maturity," and "potential growth by relating to" others." Surely, there is no sound reason why constitutions should avoid "seeking first the kingdom of God," "seeking and finding the will of God" (which, though not Scriptural, has certainly a very Scriptural ring) and talk about "establishing measurable performance objectives" and "specifying job descriptions and evaluative measures." For further examplgs consult a good number of recent constitutions and chapte~ documents. Further Considerations and Examples ’ If we succeed in using this simple Scriptural language (and we have seen some beautiful examples of it), the documents in question will be of themselves a true source of inspiration. This is especially the case when they are supported by texts taken from Vatican Council H ’and other Church documents. We are well aware that at times the language of such texts is rather theological. The very fact, however, that a word, expression, turn of phase is taken from a Church document not only offsets the theological language, but furthermore places, the religious life in the setting and perspective of the whole Church. Whether we like it or not, the Church is God’s ]amilia, God’s household (Gal 6: 10) of brothers and sisters, children who all say Abba, that is, Father (Rom 8:15). It is noteworthy how in many places there is something like distaste for anything in connection with Church or religious life that smacks of institution or organization, and how in the same breath this distaste gives way to a whole category of words expressive of and referring to organization and institution. One has done away with "mother superior" because this is supposed to imply or even recommend infantility on the part of the sisters; but what about substituting for it "president" or "executive"? Even the more harmless "leader" is no improvement; this implies that we are in need of leadership, that we are not as mature as we are given to understand. Moreover, we overlook how this word has become con- taminated by a historical figure of not so long ago who claimed to be, and was called by millions The Leader. If words that one associates with family 1300 / Review ]or Religious, Volume 32, 1973/6 are avoided, we may well ask whether "administration," "governing body," "personnel board" plus an arsenal of words that refers to the training of new members that fit into a team stands for any improvement. To our taste the last drop of inspiration has now been drained from the constitutions and chapter documents, and this is many times made worse when we are given the philosophy or rationale of a decision or regulation. We are now only one step removed from expensive printing that is meant to suggest the artistic, a few lines on an otherwise empty page, with a few, often odd, vignettes thrown in for good measure. We cannot believe that such handling of language contributes anything at all to a better understanding or appreciation of what constitutions dealing with religious life in a God-made community should convey. It detracts from that simple accuracy which finds its roots in a wise and reverent use of Scripture, in a firm adherence to the guidance given over the centuries by God’s own Church, and in straightforward, un- complicated, clear-sighted acceptance of true human-hess. The Root of the Trouble A closing word about the source of all the trouble. Before new constitutions are drawn up and before chapter documents find their final form, we nowadays have committees galore, reports, questionnaires, the expert advice of the sociologist, the psychologist, the canon lawyer, the theologian, and so forth; we have group dynamics, communal discernment of spirits, data gathering establishments in order "to become cognizant of the communal mind," and so much mo~:e. All this strongly suggests, to put it mildly, that we are dealing with problems, with complicated situations, with conflicting and apparently irreconcilable differences of opinion. This implies that from the very first beginnings we are faced by the task of how to make an organization run smoothly, how to achieve a maximum of efficiency, how to satisfy all people invol,~ed as much as possible. What is there now left of the mysterion? Moreover, such an approach never guarantees the li[e of the Church or the li~e of those who have been called to the state of religion. Surely, the successful running of an organization can never be identified with the living out of a Christian and religious vocation. We have to ask ourselves very seriously whether all those committees, questionnaires, and reports are not a scourge, or, worse, a flight from a God who worketh always (John 5:19) and, we repeat, does not work in strict accordance with the findings of human wisdom and k.nowledge (1 Cor 1 and 2). There are better and simpler ways of "seeking and finding" the will of God in what are :in fact matters of life and death as far as the state of religion or perfection is concerned. These are based upon the basic truth mentioned by Paul that only the spirit understands the Spirit (1 Cot 2): openness to the breathing of God’s’ Holy Spirit. It means many an hour upon one’s knees with God’s word in one’s hand, and this with deep knowledge and full awareness of the How to Write Good Constitutions: Continued / 1301 heart and mind of founder or foundress. As long as we pin our hopes on the complicated machinery of questionnaires (more often than not biased), and reports, and expert advice of outsiders, and so on as the indispensable preparation for new constitutions, we will never land anywhere. In the most fortunate of cases we may get acceptable constitutions which soon, however, become a dead letter, because they never found expression in that simple, Scriptural language which protects the spirit that gives life to the contents. Auburn--An Experience in Faith

Sister Rose Marie St. Germain, P.B.V.M.

Sister Rose Marie lives at St. Elizabeth’s Convent; 449 Holyoke Street; San Francisco, California 93,134. She has previously contributed "Send Butterflies, Lord," to Review ]or Religious, May 1973, pp. 561-6.

Auburn is a small town situated in the foothills of the Sierras of northern California and not far from the original gold discovery site in that State. But for me, Auburn is so much more than just this place, the motherhouse of the Sisters of Mercy, where I spent two months of 1970 along with twenty- three other sisters of several congregations from the mid-western and western States. It is difficult to give verbal expression to what happened and is happening there; yet this is precisely what I shall try to do in the hope that others will want such an experience. I would like the riches of this experience to be shared with many. From the outset it was a matter of faith. My superior general described what she knew of the Auburn Experience in Faith (to be the first ever) and asked if I would like to go. After praying and struggling with some doubts I said yes. I didn’t know what I was getting into. The first night there I discovered that the others were superiors, adminis- trators, or formation personnel. I felt rather weak saying I was a sixth grade teacher. It took only a short time, though, to discover their humor, simplicity, and goodness. We all readily admitted our apprehension. I took comfort in the fact that I was not alone in that respect. Goals of the Experience The major superiors of the western States wanted to provide sisters with an experience which would counter the increasing secularization of religious life in our times and set them going in the right direction. Having met Father 1302 Auburn--An Experience in Faith / 1303

William Peters, Jesuit of the Dutch Province, they discovered that he had similar hopes; and it was decided that he would direct the experience. They didn’t know what they were getting into. Since 1970 most of them.have been to Auburn themselves, to know firsthand what they had started. Altogether, ninety-three sisters have come to Auburn from 1970 to 1973, not only for the two-months Experience in Faith but for the subsequent twenty,five day Follow-Up a year after and still further, for the ten day "Pleroma," designed specifically to help sisters hand on what they have received at Auburn. This responsibility for sharing what God was going to give us was made clear ,at the very first conference when Father spoke of "contemplata tradere." We were here to bear witness to prayer in terms of our own experience and then to help others to pray. Our formation as "experts" (taken to mean persons of experience) .was to take place in ]aith, and it was not toend with the two months at Auburn. There were no lectures or courses, no theological speculation or intellectual arguments. Every conference was followed by privat~ prayer. Likewise, every dialogue was preceded by prayer in order that with the direction given by God we might seek and find together. Father never gave definitive answers but tried to give his observations or remarks by always encouraging us to let God do the teaching and leading, opening ourselves to His word in Scripture and to what was happening in the world and in.the Church. So there we were on that first evening of the two months, February 25, 1970, twenty-three Abrahams setting out for unknown territory, letting God take us by the hand. I should have said twenty-four Abrahams, to include Father Peters. He didn’t know what he was getting into either. No one ever does in such an experience of faith, for one is always moving deeper into mystery. Content of the Two Months Our first week was devoted to the subject of prayer, its nature, history in the Church and in our times, praying with Scripture, and a brief introduction to the Spiritual Exercises of St. :Ignatius. As well as being instructive, these initial days led us into our thirty-day retreat, the heart of our two months experience in faith. Ignatius, having been "taught by God at Manresa as though.he were a little school boy" (his own words), ~was convinced that God would give others the Same experience. He meant the Exercises to be a school of prayer and a time of praying, For all of us, this was the time of faith par excellence, for a ’long retreat stands or falls, with faith that involves the tremendous mystery of God taking the initiative in the life of the retreatant. I shall not explain in detail the structure of the retreat or all that happened; I would like to mention that it was unlike any other Ignatian retreat I had ever made ¯ . . or any retreat for that matter. Where was the pressure to make resolu- tions or general confession? Where were those long, pious or devotional 131M / Review [or Religious, Volume 32, 1973/6

conferences preached by the retreat master? Nowhere. This was not an ascetical exercise designed to pressure you into anything. God was speaking, especially through our praying with Scripture, His word to us. This was clearly His work, indeed. Above all it was a time of peace, of God’s near- ness, of gradually coming to stand in the light, of deepening union with God, Father, Son, and Holy Spirit, and yes, of a growing sense of responsibility to give to others the treasures revealed to us by God as His servants and co- workers. At the end of the retreat (30 days of silence, four "weeks" separated by "days of repose"), we were no longer twenty-three strangers, but friends. It still amazes me, and I’m always thinking about what might be the implications for community life. For a few days, Father explained more about the Spiritual Exercises, now seen better in the perspective of ekperience. We dialogued about the possibility of sisters (as part of their vocation to teach to pray) giving retreats and even the entire Spiritual Exercises. I remember thinking: "That’s it. This has gone far enough." Well, God has a funny way of picking some unlikely helperswwomen--in a task relegated only to men in a male dominated and male oriented Church. Since 1970 none of us have run shouting to pulpits or chapters. We have been giving retreats (even a few to priests) and all sorts of forms of help in prayer to religious, older girls, and parents of students. Consideration of Religious Life Religious life as "mysterion" became the next subject for our prayerful observation and consideration. This, too, was approached in faith, for "mysterion" implies religious life not as a human invention, but as God acting in the life of the Church and in the lives of persons in a special Way. Several aspects of religious life were presented: consecration, evangelical coUnsels, state of perfection, essential characteristics, and new norms and forms of formation. Since religious life is lived by per~ons in time, in society, serving the Lord and rn~nkind, W~ Were then challenged for several days to focus upon what is happening to the life of faith in the world of Western civilization and in the Church. This made sense, for unless we know what is really happening there is no use taking any action. In the Church today we are witnessing various distressing phenomena such as increasing defections, less frequent reception of sacramefits, doubt and denial of d0~a, and cb’rigCience versiis the moral laff, to na~ne a few. There are strong feeiiti~ 6~ anti-Pope, anti-authority, and so forth. Gener- ally, thei~e is i~’lSatiefice with ~candal and unwisdom. We explored a possible s6~i’°~e of this kind of trouble. H]sib~ieal ~’b~k at Work As a result of ~.6fifit~rrefo~ation thCtics ~e still giaffer fr0~ha an over- Auburn--An Experience in Faith / 1305 stress of knowledge of faith at the expense of [aith, defending dogmas at the expense of knowing God, and overstress on the teaching Church at the expense of the Holy Spirit, an overstress of structure and code at the expense of conscience. In this historical perspective, it became a little easier to see how God has become an object, almost outside the picture sometimes, of a Church too much institutionalized. Cultural movements seen through the history of the Renaissance, Indus- trial Revolution, and some of the great men and ideas of the last century leading up to our Technological Age, helped us understand another contemporary phenomena: the identification of reality with conscious experience, with the life of the senses. In such a view, there is little room for intuition, art, the symbolical, poetical and spiritual realities. Perhaps in our times, secularization has become the magic remedy for those in the Church and in society who would react against yesterday. But as we gradually came to realize, a good idea, to sacralize the profane, has gotten out of hand and has become an effort to profane the sacred. In modem man’s desire and hunger for oneness, for harmony, and for imegra- tion, we have come to the identification of the transcendent and the im- manent. Secularization becomes distorted where it leaves no room for mystery, when it ignores the fact of our fallenness and need to be healed. Leaving more to God, accepting the darkness which is necessarily a part of God taking the initiative, and accepting the consequences of sonship with Christ may lead us to a more balanced view of this contemporary approach to reality. Discernment of Movements of the Spirits During the final week of the two months Father Peters exposed us to Ignatius’ rules for the discernment of movements of the spirit in others and in oneself. It seemed fitting and wise that we would conclude the experience in this way. Hopefully, our introduction to discernment, a result, and not an object, of a life lived in harmony with God and His ways, would enable us to better continue to seek out the causes of some of today’s unrest, disorder, and confusion. After three years there is still one word of Ignatius’ that I savor over and over for the truth it contains. That word is "composition," the coming-to-oneness of my being human, Christian, and religious. The Experience in Faith was concluded but not ended. We left with home-work in the form of a short, comprehensive bibliography, books and articles related to the content of the two monthsl We also left with the hope of a reunion the following year in the form of a twenty-five day Follow-Up. The Follow-Up Our Follow-Up was first of all a joyous and warm reunion. We exchanged experiences concerning what we had been doing with what had been given to us the previous year. It was wonderful to see that our religious life had 1306 / Review /or Religious, Volume 32, 1973/6 gained a new dimension. An eight-day private retreat brought us once again, but on a deeper level, to the mystery of God teaching and leading us, something we had profoundly experienced during the long retreat the previous year. After the retreat, we once again turned our attention to the four main subjects of the previous year and discovered how much we had grown in depth of insight. Insight was then reinforced by dealing with subjects like chapters and chapter documents, experiments and experimentation, obedience and authority, poverty, and defections. Being more familiar now with the historical and cultural background of religious life and the life of the Church in Western civilization, we felt more sure about venturing into the difficult area of discerning the many movements to which Christians are exposed today. The opportunity was then given to us of deepening the implications of the connection between baptism and religious life as expressed in an important word of Vatican Council II, "consecration." It was from here that we moved on to an inspiring vision of how our humanness, our being Chris- tian, and our’ call to the religious life are most intimately integrated. Here was the solid ground so needed for finding new forms and norms in the aggiornamento of religious life. Without this fundamental insight we build on sand. Conclusion The blessings which have accompanied our experience lead me to think that the hope of religious life lies not in more apostolates, more secularized life styles, or even a return to past forms and norms. When we shall have rediscovered what it means to be human, Christian, religious women, we sh:~ll indeed be on our way. How the Dominican Order Faced Its Crises

William Hinnebusch, O.P.

Father William Hinnebusch teaches the history of the Church at the Dominican House of Studies; 487 Michigan Avenue N.E.; Washington, ~).C. 20017.

History demonstrates that institutions like events influence one another. A cross-fertilization is always taking place. This is also true, of religious orders. Through the centuries of monastic history, they have constantly affected one. another. Moreover, a continuing leveling process has been at work among them. They tend to become more like each other, at least in their apostolates, doing work for which other orders were specifically founded. Because of these factors, they can learn from the experiences felt and the vicissitudes suffered by their fellows. A review of the crises that challenged the Domini- can Order during its long historY of 750 years can be especially instructive, Most of the orders are ,apostolic, active in the ministry. In addition, Vatican II called upon all religious to be both contemplative and apostolic just as the Church itself is both. The Dominican Order was the first of the contemplative apostolic orders. It.incorporated an active ministry into the way it lived the religious life, not as an appendage tolerated, but as an integral part of the life. A Dominican worked simultaneously for his own salvation and that of his fellow men. Amaz.ingly instructive is the durability the order has exhibited during the centuries. Some of the crises that faced it reduced it almost to the point of extinction. Yet preseryed by Divine Providence, it has always sprung back to new life. Accompanying the action of the Spirit was the good will of many men who constantly called the order back to the roots from which it had sprung. Though today it is smaller than it was during the Middle Ages and most of modem times (it is a small order compared with some of the others), 1307 1308 / Review ]or Religious, Volume 32, 1973/6 its influence in the Church and the world is out of proportion to its membership. Part of the order’s strength comes from the unity that characterizes it-- a unity deriving from a clear understanding of its mission, strong constitutions, a vigorous liturgical and community life, its Thomism, and a conviction that its ministry, the ministry of the word, will always be needed. The record contained in the following pages can offer hope and consolation to other orders as they struggle to meet the current crisis, perhaps the worst they have ever faced. Dominican history also demonstrates another experience of m6nastic orders--the religious life cannot die when it mirrors the life of. Christ and the Apostles. The testimony of religious is badly needed in the world today. When they consecrate themselves to Christ by pronouncing the vow, s, they set up a strikingly visible sign that they have declared themselves for Christ and that this is what all men should do. Rather than losing confidence at the attacks being made on the religious life and its viability, religious should take courage. Turning to the pages of history, they will learn how their predecessors have faced great crises and weathered them. A Strong Sense of Identity St. Dominic did his work so well that his order hfis always had a strong sense of its own identity. He himself was marked by a deep spirit of prayer, great love for the Scriptures, an intelligent uride~s’iafiding of the value of theology, a strong thirst for souls, and a wide experience as religious, itinerant preacher, and founder. All these qualities iIfl~iriied therfiselves on his order. It is a contemplative apostolic order. From its origifls, it has united consecration and ministry. When Dominic died in 1221, the order held a ~i’eachi6g mission from the Church, authorizing it to preach anywhere in the world, possessed its clerical character, had an apostolic sipidtuality b~sEd on the word of Scripture and tradition and a consciousness that it shared the missiofi of the Divine Word, and practiced an austre gospel poverty. Dominicans were ~ospel men follo~- i~ a gosi3el spirituality. The order boasted its 0’x~fl governrhent, constitutions, ahd academic organization. It was established So strongly and had such a sdh~e of its own identity that it has always 166-en cl~fii’~terized by a s~fise of direc~tion. During 750 years it has constantly i’eite~hted that it has been f61inded for preaching the ~0rd of God and the salvh~fidii of 6a"en, a purpbse that can only be realized by a strong, pfay6rful c6~a%’fihity life, and a st~udy of revealed thaths. The order has never 16~ed ft:~;in th6~e basic eleh~Eh~s of its life, from the contefnplative approach to its ~issidfi to p~i:each the word. There has been development, especially in the tihdei’~taiading and diversifi- cation of its apostolate. Some devel@’ffi~iits ca/fie logically from the ideas and princilSles laid down by DOminic; others ~z~’~i~6 in aii~°~;Er to crises arid changes in the life of the men of the tiifi~s. Like every institute, the order is closely linked to the history of the tiifi~s. Usually its re~i~Ctions refleEt those How the Dominican Order Faced Its Crises / 1309 of the Church. When the Church has been slow to react to a historical development, such as Rationalism, so has the order, at least since its pioneer days. The best developments have been those closely linked to preaching and study. The Pastoral Crisis of the Early Years The first crisis the order faced can be called the pastoral crisis. It developed out of the order’s preaching missi6n. The first expectation of Doiiiini- cans and Franciscans who both had received authorization to preach was that they would cooperate with. bishops and pastors; indeed, this was the papal intention. Many bishops and pastors welcomed them, but it was not long before animosity toward the friars developed among the secular clergy. It is first in evidence after 1240, and can be related to two factors: the in- crdasing numbers of friars (there were about 13,000 Dominicans by 1256) and the organization of the pr~eaching apostolate. With increasing numbers and a well-organized apostolate, friars were soon swarming all over the heart of Europe. Soon the opposition of the pastoral clergy reached crisis propor- tions. An attack began that thi’eatefied the very life of the two friar orders. When bishops and priests realized that the friars exercised an apostolate which was beyond their control, many of them severely hampered the ministry of the friars. The controversy revolved mainly around two poles: mendicant exemption from episcopal control and mendicant privileges, especially with regard to their preaching ministry a.nd the financial rewards it brought. Both exemption and privileges had been building up since the 1220’s. If the attack had succeeded, the orders in,their originality would have been destroyed and the development of the religious life would have been set back for centuries. The respons~e to this danger was recourse to the popes who willingly supported the friars. Rome had created these orders and found them a valuable arm in furtheriflg papal policies. Many times through the Middle Ages, the friars had to have recourse to the popes, and repeated bulls and instructions tackled the question. The controversy was not finally solved until the Council of Trent. The danger became acute when the University of Paris joined the eoh- flict, seeking to terminate the teaching of the friars. The mehdicants enjoyed full papal support until November 21, 1254, when Innbcent IV, actin~ ~it the pro~apting of William bf St. Arhrur arid delegfi~es from the University, revoked the friars’ privileges and subjected their ministry to the local clergy. Hbffever, the Victoi’y of the secular cle~:~y had. a short life. Two ~;~’eks later Innocent IV was dead, and the friars claimed they had prayed him into his grave. Alexander IV canceled the bull of Innocrtit IV one month after it had been issued. The controvei:sy over hehring con~es~siriis Wrnt back ahd forth until 1281 when Martin IV issued abull explicitly grafiting Dominicans and Fraficis~ins, licensed by their superior, power to hear confessions everywhere without 1310 / Review for Religious, Volume 32, 1973/6 seeking further authorization. The bull not only sustained the apostolate of the .,friars but for the first time officially approved the liberty of the faithful to confess to any priest who had jurisdiction. It was an advance toward greater freedom of conscience and a more fruitful use of the sacrament of penance. Nevertheless, the controversy continued unabated. In 1300 Boni- face VIII made a statesmanlike compromise which solved some ofthe pressing problems of the conflict, conceding something to each side. The friars might preac.h without hindrance, except at the hour when a bishop was preaching or a sermon was being delivered in his presence. For hearing confessions, the friar superior must present to the bishop priests capable of administering the sacrament, Should he refuse to accept these friars, they might nevertheless proceed to preach and hear confessions: In neither case did the bishop delegate jurisdiction; it came from the Roman Pontiff. The procedure was required for valid use of the jurisdiction granted. This settlement endured until the Council ’of Trent established the present law. It was an uneasy settlement; conflicts between the two parties continued during the rest of the Medieval period. Good Results of the Pastoral Crisis The conflict with the secular clergy was, in a sense, necessary. Had not the clergy threatened to incorporate the friars into the parochial system in a dependent fashion, the mendicant orders would not have become as strong and useful as they did. Their expanding exemptions gave them an efficiency,: mobility, and flexibility which they did not have when they werefirst founded... Under attack a complexus of rights and privileges was gained that freed the orders from episcopal control and, to a great extent, regulation of their ministry. The preaching and confessional work of the friars and the counsel and help they gave the ~ faithful were removed beyond the interference of the secular clergy. As ultimately developed, mendicant privileges extended to the following points: direct dependence on the Holy See and total exemption of the internal affairs of the order from episcopal control; the right to erect churches and public oratories; the privilege of burying the faithful in the order’s cemeteries, dispensation from paying imposts and tithes on legacies, funeral fees, and gifts to the pastor; the right to teach theology in their own priories and at the universities; the mission to preach; jurisdiction to hear: confessions when licensed by the bishop. The controversy served another purpose. The secular clergy acted as a counterweight to the mendicant movement. Without such a balance, the new orders might have completely disrupted the ecclesiastical organization. They had to be assimilated but not in the way the clergy intended. The native strength of the mendicants, together with papal support, was dynamic enough to withstand the assault, By forcing the friars to rely on the papacy, the opposition prevented them from~drifting toward extreme doctrinal positions that had carried other movements, such as the Humiliati, Waldenses, and How the Dominican Order Faced Its Crises / 1311

Fraticelli, into heresy, In summarizing this first great crisis, the following factors should be noted. The order relied on prayer. The general chapters ordered litanies and prayers to be recited during the height of the controversy with the University of Paris. The order sought to establish closer col, laboration with the Franciscans, to have the friars use their privileges moderately, to make local agreements with the clergy, and to work. in close dependence on the Holy See.

The Second Crisis: Internal Decline The order shared its second crisis with the Church and other orders. The thirteenth century was succeeded by a century marked by the decline of scholasticism, deterioration of morality, and crumbling of society. This decay was brought on, and aggravated, by war, famine, and natural disasters. Moreover, men of first rank no longer appeared in the Church and in the orders. After 1285 Dominican masters general were no longer of the caliber of Dominic’s early successors. The signs of decline began to appear in the order about 1290. They became notably worse by 1325 and reached their peak after the Black Death, 1348-1349. The evidence is found especially in the ordinances which strike out against prevailing abuses. Their number and scope increased after 1325. By mid century they had become very long, covering complete pages of the printed text, regulating major and minor points of the religious life. It is clear that the dedication of the brethren to common life and study grew progres- sively weaker until it broke down completely. Choir, refectory, and classroom stood empty, or the refectory was attended only by poor friars who could not otherwise provide for their food and drink. Later still, tradesmen wheeled their carts into the refectory and peddled their wares to the friars who could pay for them. The fasts and abstinence ceased to be observed. Private life had begun. Priories began to acquire properties, rents, annuities, a~ad fixed incomes, a practice that began when the order increased in numbers, the curriculum expanded, and freewill offerings slackened. It became common for friars to look out for their own clothing. Vanity in clothing appeared. Habits were made of better cloth, of ampler cut, and were often decorated with wide cuffs, rows of buttons, pleats, and sometimes trains. Friars with incomes pre- empted space in the dormitories and closed off cells, turning them into private rooms, or apartments with their own entrances through which servants, friends, and women could enter: Cells were lavishly decorated and frivolous recreations took place in~ them. Friars vied for the degrees of preacher general and master of theology and the advantages they brought. These men received the better assignments. Naturally, perquisites followed. Study was neglected; lectors did not meet their classes, and students did not study. The apostolate was often heglected or carried on for unworthy motives. In rich countries like Italy, priories were richly decorated or en- 1312 / Review ]or Religious, Volume 32, 1973/6 larged by the aristocracy. Writing a treatise on poverty at the end of the fourteenth century, John Dominici summarized the state of affairs that made reform necessary: "Let them first refrain from unnecessary buildings, rein- troduce the common life, give up superfluities, spend no money at the curia in their private interest, and then, after the example of Dominic, let them go two by two to preach and collect alms." Reform Movements Two attempts were made to halt the decline; one about 1310, the other in the 1360’s. Raymond of Capua, master general in the Roman obedience, began a reform in 1389 that proved to be lasting when he called on the provinces to establish at least one house of observance. He hoped that the reform thus introduced would radiate throughout the provinces and ultimately the order. This expectation was only partly realized. All during its history the reform relied on the popes. As the reform progressed, reformed priories were organized into semi- autonomous 6ongregations, owing to the hostility of the non-reformed friars. Such congregations had been used only once before. In 1300, missionary friars working in the East were organized into the Congregation of Pilgrim Friars. Congregations were founded in most of the provinces. The two most successful were those of Holland and Lombardy. They cut across provincial lines and developed a form of government with statutes, chapters, and vicars ’ general, who were elected. In modern times the congregation has been widely used in the order, usually as a preliminary step in the formation of a new province, as in the U.S. Far West. This happened in the reform too; the Con- gregation of Holland became the province of Holland in 1515. In Spain, Germany, and Lombardy, reformed Dominicans were able to capture control of the provinces. Thus by the early sixteenth century the order was largely reformed, though pockets of non-reformed prio.ries persisted. The friars also succeeded in reforming monasteries of Dominican nuns. History bears witness that the state of the friars is reflected in the state of the nuns, a fact demonstrating the influence for good or bad the men of the order can have on the nuns and sisters and underlining their responsibilities toward them. Aspects o| the Reform During the period of decline and decay, poverty was the key problem. It became very difficult toward the end of the order’s first century, owing to factors beyond Dominican control, to live strict mendicant poverty. The abuses already indicated developed before a viable solution was found. In the early fifteenth century individual priories solved the problem by obtaining indults to hold property. In 1426 the master general obtained papal authorization to grant this permission. The problem was finally solved in 1475 when Sixtus IV in response to a petition from the master general, granted the order permission to hold possessions, rents, and other immovable goods. This per- How the Dominican Order Faced Its Crises / 1313 mission was extended to other mendicant orders by the Council of Trent. The Dominican reform movement was successftll enough to lay the groundwork for a genuine renewal of the order’s religious life during the fifteen century. The eminent men of that century, preachers, writers, and saints, were members of reformed groups. Also, whereas" there was a general shortage of vocations, the reformed friars found their numbers increasing. Coupled with an academic and Thomistic revival, the reform prepared the order to enter the sixteenth century with vigor and strength. That century became a great century in that part of the order that did not succumb to Protestantism. One of the notable aspects of this new life was the Thomastic revival. It was characterized by the substitution of the Summa theologiae of Thomas for the Sentences of Peter Lombard as the basic text in the order and in universities which established Thomastic chairs. This development was accomplished by three outstanding men. Conrad Koellin in Germany, Thomas de Vio Cajetan in Italy, and Francis de Vitoria in Spain. Vitoria’s work was carried forward by a series of disciples, notably the two Sotos and Melchior Cano. Cano.can be called the founder of modern theology. His De locis theo- logicis is concerned with elaborating a scientific methodology. Though trained as a scholastic, he took humanism and its conquests into account: history, editing and criticism of texts, excellent Latinity, and so forth. Psychologi- cally, he was a modern and wished to bring theology up-to-date. Giving full place to rational theology, he noted that it draws value only from its sources. This explains his book’s development of the sources of theology. After its appearance speculative theology, Congar writes, is no longer what it had been in the days of Thomas.

The Dominicans and the Renaissance The Renaissance period did not present a problem to the order, if. we exclude religious change. The order sensed no danger in the new developments, even though as time went on they necessitated many modifications of Dominican attitudes and procedures. This transition period is marked by rediscovery of ancient classical civilization, the rise of absolute monarchy, great progress in the fine arts, growth of vernacular literatures, new scientific developments and discoveries, great economic expansion, resulting in the discovery .of the New World, great.intellectual quickening, and, ultimately, religious upheaval. The order adopted no policy regarding these changes, and they created no crisis, if we except Protestantism. Individual Dominicans, however, took personal attitudes toward them, especially humanism. The order was not closed to the new learning. Many friars were influenced by it, became interested in it, or made literary contributions; others were alert to possible abuses, especially John Dominici, St. Antoninus, and Savonarola. The order made no changes in its curriculum. We might be inclined to judge that it 1314 / Review /or Religious, Volume 32, 1973/6 failed to appreciate the new currents that were flowing in the field of learning, but we can understand this. Strongly committed to the study of theology, it exists for other than strictly literary and educational purposes. The Dominicans and the Reformation Protestantism, which was partly influenced by Renaissance tendencies, was a catastrophe for the order. It destroyed or weakened flourishing provinces and monasteries, disrupted orderly religious life, dried up the sources of vocations, and stripped the order of provinces and members. On the other hand, it stimulated Dominicans to new and fruitful activity in their attempts to withstand the Protestant attack. Protestantism washed over thirteen of the provinces, more than half the order’s strength. The injured provinces were able to struggle back to their feet with great difficulty. The province of Germany and its congregation of Upper Germany, Holland, Bo- hemia, Poland, the four French provinces, and the reformed Gallican Con- gregation suffered severely but survived and regained strength after varying periods of distress. Ireland took repeated blows of persecution until the nineteenth century. England, greatly crippled, made full recovery only in the twentieth century. Three provinces perished completely: Scotland, Saxony, and Scandinavia. In 1561 the general chapter laid bare the poignant agony of those years: The grandeur of our Order is utterly extinct in the most powerful Kingdom of England as in Scandinavia. In the vast realm of Hungary scarcely two priories remain in our possession. Of the provinces of Bohemia, Scotland, Ireland, Greece, and the Holy Land [these two provinces were destroyed by the Turks], would that we could boast of something more than the name. The vastness of our Order in that most popular district of Upper Germany and Saxony is reduced almost to insignificance. While the provinces of Northern Europe were being destroyed or greatly crippled, the order found new strength elsewhere. The provinces of Spain were at their zenith. Animated by a splendid intellectual and spiritual renewal, the Spanish friars unfolded an apostolate in the New World that gave the Order nine new provinces before the end of the sixteenth century. The Portuguese Dominicans founded the Congregation of the Holy Cross of the East Indies. In the Near East, the Friars-Unitors of Armenia, long under Dominican tutelage, were incorporated into the order as a province in 1583. Of the twenty-five provinces with which the order had entered the century, it had lost two and, early in the next century (1608), would lose Saxony, when its six surviving houses were united to Germany. The order had gained thirteen provinces. At the end of the sixteenth century the roster stood at thirty-six. Internal Effects on the Order These events changed the tone of the order. From the sixteenth until How the Dominican Order Faced Its Crises / 1315

the twentieth century, it was dominated by the provinces in the Latin countries. The balancing influence that might have come from the Germanic and Celtic peoples was lost. Only with the rise of the provinces of North America in the early part of this century and the founding of new provinces in Asia in our time has a true international influence again become possible. Dominicans reacted immediately in counterattacks on Protestantism. Tetzel, who had triggered the explosion, the Saxon Dominicans, and the master of the sacred palace, wrote the first literary rebuttals to Luther. In 1525 the Church demanded from the order its traditional role in the defense of the faith. Writing a strong letter to the electors’who were choosing a new general, Clement VII called on them to put aside all personal motives and ambition and elect "a man pre-eminent in doctrine," who could guide the order to the fulfillment of its customary mission "during times that are brimming over with danger and anxiety." Here are the qualities he wanted in the new general: It is our deep concern that you place in charge of the government of the entire Order a man who is distinguished by austerity of life, recommended by prudent counsel, and outstanding in doctrine, so that under his administration and vigilance this beloved Order . . . under an excellent leader [might] play its accustomed role in defending the true religion during these great storms of heresy and dissension. Clement could not have been disappointed. The chapter elected Francis Sylvester of Ferrara, a Thomist who ranks next to Thomas de Vio as a com- mentator on the works of St. Thomas. As the controversy assumed shape, the government of the order, provincial and general, took control. The provincial chapter of Saxony spoke the first word in 1520, dealing with doctrine. The assembled Fathers warned the friars against involving themselves in old or new errors in their preaching or writing, cautioned them against opinions that pope or council had condemned, and exhorted them to preach the gospel according to the true doctrine of the saints. Variations of this theme were to recur over and over again, with greater or lesser explicitness, during the next two hundred years. Doctrinal considerations form the burden of most of the early legislation provoked by Protestantism. The 1523 general chapter called on friars who excelled in learning and preaching to stand manfully in defense of the faith and the Holy See, using every opportunityoto do so. Two years later, and again in 1530, it invoked the memory of Dominic, Thomas, Peter Martyr, Antoninus, and Vincent, who not only gave themselves to prayer and study but were prepared to resist unto blood. The reference to death was not an idle one. The words of encouragement that chapters sent to the embattled provinces from time to time were matched by lists of friars and nuns who met death at the hands of Protestants. Conscious of its doctrinal mission, the order continued to rely 6n its learned men. The 1564 general chapter, the first after Trent, ordered provincials to concentrate friars skilled in doc- 1316 / Review /or Religious, Volume 32, 1973/6 trine and full of zeal and the spirit of God in priories adjacent to Protestant localities, so that "they might, pose themselves as a bulwark in defense of the Church of God." The 1622 chapter summoned provincials of provinces bordering on pagan or Protestant lands to advise the master general how they thought Dominicans could work most effectively toward the conversion of these peoples, specifying friars who were equipped to preach, teach, and debate with non-Catholics. The rise of Protestantism also affected the studies of the Order. Despite the heavy emphasis the order had always placed on Scriptural studies in its curriculum, the German province advised young friars in 1534 to have special "love for "the science of the Sacred Scriptures." A few years later the provincial chapter of Saxony urged all friars to devote special attention to Biblical studies, so that they might reply effectively to people who had become Lutherans and were sedulously reading the Bible. In the seventeenth century room was made in the curriculum for the study of controversies, Church history, patristics, and the decrees of the councils. The Order also had recourse to prayer. The vicar presiding over the election of a new Saxon provincial in 1534 urged the electors to pray to Mary. In 1561, taking an inventory of the havoc wrought in half the provinces of the Order, the general chapter prescribed that priories recite weekly litanies and hold processions for the welfare of the Church. In Defense o| the Faith Dominican preachers, theologians, and writers turned with a will to the defense of the faith. They were the first to apply Thomism to the doctrines of the Reformers and, besides participating in the Council of Trent, contributed notably to its deliberations. The writers especially have left their books as a testimonial to Dominican work against Protestantism. Tacchi Venturi, a Jesuit historian, states that Dominicans "ran well ahead of other Catholic defenders in point of" time, numbers, and excellence of doctrine." Echard, publishing his Scriptores ordinis Praedicatorum in 1721, was able to list 158 men who wrote against Protestantism. Nicholas Paulus, who studied the Dominican counterattack against Lutheranism in Germany, reached the conclusion that "no other religious order produced so many outstanding literary champions as the Order of St. Dominic." In Italy four- teen of sixty-four literary opponents of Protestantism were Dominicans. Cardinal Cajetan, who as papal legate confronted Luther in 1518 at Augsburg but could not bring him to recant, or succeed in delivering him to Rome for judgment as he was expected to do, spent the remainder of his scholarly career in writing against Lutheranism. He produced at least two score treatises in defense of doctrines under attack and began his vast translation and commentary on the Scriptures. It is a credit to his theological skill, that he, with ,Sylvester" Prierias, master of the sacred palace, and even John Tetzel, unlike manycontemporaries, at once saw beyond Luther’s How the Dominican Order Faced Its Crises / 1317 sallies against indulgences, grasping the challenge to Christian doctrine and the authority of the Church. These men were but the vanguard of an entire troop of Dominican writers. In Poland, Melchior of Misciska, an outstanding preacher, is credited with the return of 22,000 Protestants to the Church. We need not detail the work of Dominican papal nuncios and inquisitors in defending the faith and of friars from other provinces, notably Spain, who helped in the defense and in the restoration of the provinces. In concluding this account of the Order’s reaction to Protestantism, it is well to cite the dictum of a Church historian that the polemic between Catholics and Protestants was largely ineffective. Both sides continued to send up shells, that is, books, treatises, and rebuttals, but they all fell short. Each camp was speaking to itself and feeling very pleased with the results. Only today have the two parties realized that to restore the broken unity of the Cfiristian body they must sit down and talk to one another. Fathers Henry Saint-John of the English Province and Yves Congar of the French Province were pioneers in this dialogue. The Crisis from 1650 to the French Revolution The period from 1650 to the French Revolution posed a new crisis for the order, arising this time from royal absolutism, Gallicanism, and the philosophy of the Enlightenment. It was both influenced by and suffered from these events. The Church itself intervened frequently in the order’s government, especially through the cardinal protector. The depositions of two masters general, Sixtus Fabri in 1588, and Nicholas Ridolfi in 1642, were only the most glaring of these interventions. In the order itself a new style of administration developed. The masters general, elected from aristocratic families, began to surround themselves with pomp and splendor. When they made visitations, or traveled, people greeted and received them as princes. Likewise, the power of the master increased because general chapters could seldom be held, owing to wars and other political conditions. For the most part, they convened only for elections of a general. The masters general, who seldom went beyond Rome, established a summer residence outside the city. A symbol of their new power was the portraits, real and imaginary, they had painted and hung there. Exaggerated respect for the general prevailed everywhere. In reaction to this kind of absolutist government, local religious, individuals and superiors, often had recourse to the civil power. Accompanying this development was an unhealthy nationalism, match- ing that evident everywhere. An intolerance for other provinces arose. Many examples could be adduced, but it is enough to say that the Spanish and Portuguese Dominicans would not allow foreign nationals to serve as missionaries in the overseas possessions of their countries. Under the influence of Gallicanism and its derivatives in Germany, Austria, Spain, and Italy, the liberty of the order suffered much from inter- 1318 / Review Ior Religious, Volume 32, 1973/6

ference from secular governments. Toward the end of the eighteenth century, this manifested itself in the suppression of religious houses. The order’s membership declined by one third, and it lost most of its political influence in a world of absolutist rulers and anticlerical prime ministers who had little sympathy for the religious life. After 1765 the courts of Vienna, Naples, and Madrid prohibited recourse to the master general. This tyranny and the spirit of the Enlightment impeded vocations and cooled religious fervor, so that new reform became necessary. The order was in a weakened position as it faced the French Revolution. Like the Church itself, it took little positive interest in the philosophy of the Enlightenment. By that time both were in the ghetto. The French Revolution and After From 1789 to 1850 a series of calamities disrupted the order’s government, destroyed or weakened priories, monasteries, and provinces, closed foreign missions, scattered the religious, ’and brought the order close to extinction. No general chapter convened between 1777 and 1832. Between 1790 and 1819 the houses of France, Belgium, and Germany were closed. After 1808 wars of independence destroyed most of the Latin-American provinces. Suppress!on of Spanish and Portuguese priories followed in 1834 and 1837 respectively. Russia gradually smothered the Lithuanian, Russian, and Polish houses under its dominion following 1842. After repeated sup- pressions in Italy during the Risorgimento, only 105 of 750 priories survived. In 1804 with papal consent, Charles IV of Spain separated the prov- " inces of his dominions from the jurisdiction of the master general, a schism that ended legally only in 1872. As the order faced the post-revolutionary period it was characterized, like the Church itself, by a period of floundering. The master generals were at a loss as to what to do and were hampered by short terms of office, at one point three years (usually it was six). For long periods there was no general; vicars general governed. Because of the schism of the Spanish provinces, the administration was hampered in developing a unified solution to the problem. The Late Nineteenth Century and the Twentieth Century Reconstruction began in 1845 when Lacordaire reintroduced the order to France. This brought hope to Dominicans and to all religious orders. Vincent Jandel, Lacordaire’s disciple, who served as vicar general and then master general from 1850 to 1872, marshaled the order’s internal forces and gave the restoration consistency and strength. His first imperative was to restore religious life. He reorganized and visited the provinces, held three important general chapters, issued new editions of the liturgical books and a revision of its constitutions (the first since Cajetan’s generalate), prepared How the Dominican Order Faced Its Crises / 1319 a new ratio studiorum, opened new mission fields, and restored the Spanish- speaking provinces to his jurisdiction. Under Jandel repeated persecutions in Italy disturbed the Italian provinces. Further disasters followed. European conditions were so disturbed during the 1870’s that his successor, Joseph Larrocca, had to be chosen by ballots sent through the mail. The French Dominicans were expelled in 1881, and the Germans suffered exile during .the Kulturkampf under Bis- marck. Nevertheless, recovery of the order was steady. Important progress was made in the intellectual field. Dominicans became collaborators of Leo XIII in the revival of Thomastic studies, took over the theology faculty at Fribourg, reorganized the University of St. Thomas in Rome (then known as the College of St. Thomas), and through Joseph Lagrange began St. Stephen’s Biblical School in Jerusalem. During this century, the order developed work in many new fields as membership increased. Internal life gained strength from the regular con- vening of chapters after 1891, periodic visitation of provinces, and the splendid encyclical letters of the generals. The foundations of Dominican life were reinforced by revisions of the liturgy (1923, 1964) and constitutions (1935), the creation of the Historical Institute (1929), and the Li- turgical. Commission (1934). With the restoration of former provinces (Mexico, 1960, Portugal, 1962), and the founding of new ones (Canada, 1911, the province of the Holy Name in our Far West, 1912, Australia and New Zealand, 1950, Brazil, 1952, Switzerland, 1953, the province of St. Thomas in Belgium, 1958, Viet Nam, 1967, and the Philippines, 1970), their number rose to forty-one. The order’s membership increased from 3,474 in 1876, 4,472 in 1910, 6,137 in 1931, 7,661 in 1949, and to 10,150 in 1963. Since then it has dropped to 8,330 (1972). This development took place despite suppression in France, 1903, expulsion from Mexico, 1910, and heavy losses during the Spanish Civil War. After World War II, the communists suppressed the provinces of Hungary and Bohemia. A further sign of progress in our century was the growth of foreign missions. In 1922 Dominicans worked in twenty mission countries; in 1957 in forty. Lessons of the Crises up 1o 1650 The order faced its first crisis, the challenge to its ministry of preaching and teaching from a position of strength. It had a strong sense of its own identity, firm unity, confidence in its mission, and increasing numbers. It came out of the crisis stronger than it had been before. Its privileges had been reaffirmed, its exemption widened, and its favor with the Holy See unimpaired. In response to the crisis that rose from the decline of observance and the decay of the apostolate, the order struggled to reaffirm its religious life, 1320 / Review for Religious, Volume 32, 1973/6 the contemplative base of the apostolate. As the reform succeeded, the apostolate sprang back to life, a new period of intellectual brilliance began, and the order stood forth with new vigor. Perhaps the reform adhered too rigidly to the principle that it must return to primitive observance as established by Dominic. Probably insufficient attention was made to adapt poverty to the new conditions of the times. The Reformation crippled many provinces, which sprang back to life slowly. The order’s first concern had to be the restoration of the religious life. Also, the Latin provinces have dominated the order since the sixteenth century. One of today’s imperatives is that the provinces of whatever race or nationality take a more active part in the direction of the order. During the Reformation crisis, Divine Providence compensated for the damaged northern provinces through the formation of new provinces overseas. Similar compensation occurred more recently when the American provinces developed sti’ength. This experience should reawaken in the order the great trust St. Dominic had in the protection and guidance of the Holy Spirit. Individual Dominicans reacted to Protestantism by applying Thomism and developing a new interest in Scripture studies. On the other hand, the order itself seems to have very slowly adapted its curriculum of studies. Finally, the futility of the polemic between Catholics and Protestants in modern times illustrates the great importance of the ecumenical dialogue.

Lessons from the Crises after 1650 The crisis that came after 1650 also has its lessons. Dominicans should never give up, and should use to the hilt, the democratic procedures of their government. They must keep alive and develop the trust in the individual person that was so characteristic of Dominic and avoid the artificial evalu- ations that marked the recent history of the degrees of master in sacred the- olcgy and preacher general (degrees awarded by the order) and the exaggerated respect accorded the master general, provincials, and priors during recent times. Superiors stand first, not above. They are prior, the first among equals. Dominicans should avoid divisions, such as the extreme nationalism that existed in the order before the French Revolution and has not yet completely died. Such separatism should give way to brotherly love. The failure of the Church and order to respond to the challenges of the Enlightenment teaches the need to read "the signs of the times" and keep in touch with the intellectual and cultural changes of the day.

Conclusion The way Dominicans reacted to the crises that beset their order demonstrates their conviction that the contemplative and apostolic elements of their life are needed. The revivals that occurred at the end of the fifteenth century, after Protestantism, and during the late nineteenth century, pro- How the Dominican Order Faced Its Crises / 1321 ceeded in each case by the restoration of the spiritual life of the order. Re- newal of the apostolate then followed. Dominicans should have utmost confidence in the genius of their order and the necessity of its mission. It was entrusted to them by the Holy See and through 700 years they have had great reliance on, and loyalty to, the Holy See. Rocks In My Life: "0 Lord, My Rock and, My Redeemer"

Sister Leola Hausser, H.M.

Sister Leola teaches English and Scripture at Erieview Catholic High School and lives at 3105 Franklin Boulevard; Cleveland, Ohio 44113.

I suppose every Christian has his favorite symbol for the Lord: the Shep- herd, the Good Samaritan, the Sacred Heart. In the Old Testament He was symbolized by a cloud, a pillar of fire, a burning bush, and yes, even by a rock.

Appropriateness of the Rock as a Symbol of God And somehow it seems to me that this last symbol is peculiarly appropriate for our era so torn by change and instability and destruction and chaos because it is the nature of rocks to survive change and instability and destruction and chaos. When the forces of nature are unleashed in the fury of a tornado or those of man in a bombing, rocks still survive when the fury passes. They dot hillsides laid waste by tornadoes; they can be seen among the ruins left in Vietnam. The expression "hard as a rock" testifies to their durability as well as the simple fact that it’s mighty hard to destroy rocks. During World War II Psalm 91 which stresses the indomitable rock-like qualities of the Lord was often prayed by groups of people during the bomb- ings. Against a background of "the terrors of the night" they prayed "My refuge, my fortress, my God in whom I trust!" We of the seventies who have watched on our TV screens whole v!llages being demolished, who have witnessed the destruction of life in the Womb, who have seen a whole generation nearly destroyed by drugs have need of a God who is to us a rock and a redeemer. And that, I believe, is the pe- 1322 Rocks In My Li]e / 1323 culiar beauty of rocks, which, of course, is obviously my favorite symbol for the Lord. There is an innate longing on man’s part to be in contact with the durable, and I think this is why most of us brought back pebbles and rocks from the beach when we were children. The last time I was there I noticed that. rock collecting wasn’t limited to the young. There were a number of middle- aged ladies (no men however; they are durable in their own way and don’t. have need of rocks to underscore this fact!) collecting rocks. And I ought to know because I was one of them. My ollection o[ Rocks Anyone who steps into my room and sees my collection of rocks all around (on the desk, dresser, bookcases--I even have shoeboxes of them on my closet floor), usually looks quizzically at me and says, "Guess you like rocks." Perhaps I, a child of the changes of fifty years (a half century that saw the birth of radio, TV, movies, supersonic jets and witnessed men walking on the moon--think of it!) have a special need to be reminded over and over by my rocks that there is one who is the Alpha and Omega "whose love is everlasting." The two square rocks that keep my set of Bible Reading Guides together are not only u~;eful bookends but remind me: "You are my rock and my refuge, my stronghold and my redeemer." Rocks as doorstops keep my room open and airy even when storm winds blow. Paperweight rocks anchor down my frail papers. Small highly polished ones (candle wax rubbed on their surfaces makes them glow!) decorate the top of my ~hest of drawers. Friends of mine often receive rocky gifts for birthdays and other occasions. Since I do not believe in spoiling the n.atural texture of the beauty of rocks, I never cover them with paint. Let them stay like rocks, and look like rocks, I say. The name of the friend and a decorative flower or symbol can be lettered on with tempera paint, made durable with a coat of spray varnish--and the paperweight rock is ready to be gift-wrapped. Doorstops and bookends (hard to find because hard to match) can be done in the same way. Of course, I do not believe that every recipient of a gift rock immediately rhapsodizes into "My rock and my salvation," but I hope my friends will be reminded concretely about some of the qualities of Yahweh that the Psalmist had in mind when he used the symbol over and over to point up what Yahweh meant to him. The Psalmist and the Rock Symbol Sometimes he was "my rock in whom no fault is found" (92: 15) or "the rock of my strength" (62:7) or "a sheltering rock for me" (31:3). In the wilderness Yahweh split rocks to provide water for his people (78: 15) 1324 / Review ]or Religious, Volume 32, 1973/6 and fed them with wild rock honey (81:16). The Psalmist calls out to Him in confidence: I "rest in God, my safety, my glory, the rock of my strength" (62:7) and in assurance that "you are my rock, my fortress; for the sake of your name, guide me, lead me!" (31:3) Often the Psalmist speaks of Him in very personal terms: "... he sets me high on a rock" (27:5), "He has settled my feet on a rock and steadies my step" (40:2), and very movingly, "Who else is God but Yahweh, who else a rock save God?" (18:31 ). Perhaps the single most beautiful passage occurs in Psalm 73 where the Psalmist cries out: "My heart’s Rock, my own, God forever." A student of mine who knows my rocky interests epitomized this passage forme by a heart-shaped gift rock with the simple message lettered on it: God is Love. I find it a tangible object to hold in my hand during morning meditation as I reflect with the Psalmist, praising, calling, and crying to Yahweh, "My rock and my Redeemer, my God in whom I trust." Christ and the Rock Symbol After all, I mused to myself, the other morning, looking around at my rocks, even God’s Son must have had a special love for the durability of rocks. He immortalized their qualities of durability that day when He glanced at Cephas, renamed him Peter the Rock (on whom His Church would be built), and then came up with the most remarkable promise ever made about a rock: All hell might break loose against this rockpto no avail. He, God’s Son, would be with us always and at all times. No promise can ever come up to that one for modem man, victim of change and despair and hopelessness: "I am with you all days until the end of time." Facing the Challenge of Continuing Education

Roger A. Couture, O.M.I.

Father Roger A. Couture is a faculty member of Weston College School of Theology and lives at Oblate House of Studies; 100 Cushing Street; Cambridge, Massachusetts 02138. His article was originally published in Etudes Oblates, volume 32 (1973), pages 11-34. The article is itself a substantially revised version of the author’s "Report on Continuing Education" which he prepared for the St. John the Baptist Province (U.S.A.) of the Oblates of Mary Immaculate. Though the report and the article were prepared specifically for the Oblates, the ideas in the article will prove of importance to all religious.

It is rapidly becoming an accepted fact of life that the latter part of the twentieth century is the age of continuing education. In a sense, it is a thing of the historical past to speak of "terminal education" in the context of one’s lifetime. No matter how much formal training one has completed, there is a constant need for being informed, simply to stay abreast of the latest developments in any field, not to mention a greater urgency if one wants to advance in the understanding and skills of his profession. Today, even the lowest man on the skilled labor force will have to relearn his job three times before retirement, h.owever early that may come.1 Realizing the implications of this unprecedented situation, many Protestant ministers have for years now taken part regularly in a variety of continuing education programs. By contrast, Catholic priests and religious have only recently begun to appreciate the need for serious commitment to lifelong professional growth. This is true of Oblates as well. Our earlier Constitutions and Rules made aDave M. Lelys, "Continuing Education for the Ministry," Pastoral Li]e, March 1971, p. 21. 1325 1326 / Review ]or Religious, Volume 32, 1973/6 some minor provisions for theological updating (v.g., through monthly theological conferences), but even these were often overlooked. Our present Constitutions and Rules fortunately go beyond this and acknowledge the importance of providing more broadly "for the on-going formation of the Fathers and Brothers" (R. 154). Nevertheless, up until now implementation of this directive has been piecemeal for the most part in our provinces. No comprehensive program has, to my knowledge, been devised for a province or region and then implemented successfully. This should come as no surprise. Continuing education in the broad sense is still relatively new. The past offers few viable models. We ~nust literally blaze new trails. Reasons for the Present Situation Just what makes the present situation so different from earlier ones is difficult to determine precisely. A certain distance in time will undoubtedly be necessary to get an overall perspective. Be this as it may, at least two phenomena in the contemporary Church suggest an urgent need for continuing education: rapid change and the disillusionment among clergy and religious. That the rate of change is accelerating constantly is now a well-established fact, both experientially and scientifically. In his recent and widely read book entitled Future Shock, Alvin Toffler advances as one of his main theses that the pace of change is increasing so rapidly in modern society that we are less and less able to cope with the change." The result is a dizzy- ing feeling, a sense of vertigo, accompanied by a sense of helplessness and inadequacy. As is well known, this process of change has also invaded the Church--especially since the Second Vatican Council; the ensuing crisis has yet to be resolved satisfactorily.:~ A natural consequence of the recent upheaval in the Church has been the growing dissatisfaction among priests and religious with their role in the Christian community.-~ This fact is public knowledge; in fact it has received at times more attention than was warranted. But its implications are considerable. Occasional, and sometimes even prolonged, disappointment is part and parcel of any vocation or career. But ministry performed by a disillusioned and constantly frustrated priest or religious goes counter to the very meaning of Christian service; in the long run it will inevitably be counterproductive for both the minister himself and those he ministers to.

-°Alvin Toeffler, Future Shock (New York: Random, 1970). ¯ ~For a recent as~ssment, see Garry Wills, Bare Ruined Choirs (Garden City: Double- day, 1972); see also Jeffrey K. Hadden, The Gathering Storm in the Churches (Garden City: Doubleday, 1969). 4See Joseph Fichter, America’s Forgotten Priests: What They Are Saying (New York: Harper and Row, 1968). For the situation among Protestant ministers, see Gerald J..lud and others, Ex-Pastors: Why Men Leave the Parish Ministry (Philadelphia: Pilgrim, 1970). Continuing Education / 1327

Change then, wherever it appears, can become an obstacle, at times almost insurmountable, to Christian ministry. But it can also be a challenge. One of the tasks of continuing education is to help priests and religious develop the ability to cope with change and to use it constructively. It is to the credit of many of our fellow Oblates, both priests and brothers, that they have sensed the wind of change blowing through the Church and’have as a result expended considerable energy to equip themselves for new times. This has been especially true, though not at all exclusively, of our men in teaching and houses of formation who endeavored to update on a regular basis in their respective fields of competence. Special incentives undoubtedly existed for them because of their kind of work; their performance has nonetheless often been impressive. The task that lies before us now is to develop a concept of continuing education that is broad and flexible enough to meet the needs of all the members of our Oblate communities no matter what type of ministry or ministries they exercise. Planning for the Future For the most part, we have until now operated on too narrow an understanding of continuing education. True, there is still no universally accepted definition of what it is or should be. But the main elements that would go into making up such a definition have been quite carefully described. For example, Charles McCullough, in his highly praised report, Continuing Education ]or Clergy and Laity, prepared for the Boston Theological In- stitute in 1969, defines continuing education as "planned theological learning for ministry.’’~ What does such a definition imply? Traditionally when we spoke of continuing education, this meant updating in the familiar theological disciplines (Scripture, dogmatic and moral theology, and so forth) in which one has been trained earlier. This kind of involvement is now and will obviously continue to be an important part of continuing education. But it is not enough. "Theological learning for ministry" must be understood today in a much broader sense. As a matter of fact it might be best to include under that heading any learning experience which helps the minister achieve a deeper understanding or a better communication of his faith, or enables him to fulfill more effectively any of his numerous tasks in the service of others. A ten-day seminar on parish administration, for example, could be such an experience iust as much as a month spent in a "house of prayer." Difficult though this may be for some, we must discard the one-dimensional model of continuing education which we have inherited from the past, a model which immediately conjures up images of classroom, lectures, examinations, and so forth. The range of

~Charles McCullough, Continui)~g Education [or Clergy and Laity (Cambridge: Boston Theological Institute, 1969), p. I 1. 1328 / Review ]or Religious, Volume 32, 1973/6 learning experiences conducive to more effective and more satisfying ministry is far more extensive than that; in fact, it is almost unlimited. Of great importance here is the realization that the Oblate already active in the ministry is an adult learner. He must see himself in this way and must be viewed and treated as such by others, especially those who seek to further his professional competence. His rich experience and pastoral concerns must be brought to bear on whatever theological education he gets involved in.’ Despite the progress made in developmental and educational psychology over the last few decades, much remains to be discovered about how a person continues to develop and learn during his adult years. But enough is known already to provide direction for our efforts. The failure to take seriously the fact that continuing education is adult education accounts at least in part for some of the frustration experienced by a number of our brother Oblates who have participated in programs supposedly designed to meet their needs. In the definition quoted earlier, continuing education was described as "planned theological learning." While there is much that happens to us un- expectedly or without planning that is beneficial to our growth, still our progress as persons dedicated to ministry cannot be left entirely to chance. Planning for the future is indispensable, both on the individual and on the community level. A Principle and a Plan There is an urgent need, first, for our provinces to subscribe, theoreti- cally and practically, to the basic principle that every Oblate must pursue his "spiritual, doctrinal and professional development"~ on a regular basis. This supposes that we readjust our priorities. Continuing education must become at least as important an involvement in our lives as, let us say, the annual retreat. Not a revolutionary idea, to be sure. Yet one we have yet to implement realistically. As soon as possible, a plan for continuing education must be developed on a province-wide basis. If it is to work, such a plan will have to be sufficiently detailed and explicit. It should specify, for example, the minimum amount of time each Oblate is expected to devote to continuing education: a week each year? more? possibly with longer sabbaticals available regularly after a certain number of years? The manner of financing will also have to be specified: who pays (province? house? both?) and how much? The archdiocese of Chicago, for example, has stipulated that each parish must put aside $100.00 annually for the continuing education of each one of its priests. Similar arrangements within our provinces would make our commitment to continuing education more convincing and provide a much-

61bid., pp. 35-8. ~Vatican Council II, Per]ectae caritatis, no. 18. Continuing Education / 1329

needed incentive for all concerned. Of course, if everyone in a province is given time off each year for this purpose, arrangements will have to be worked out to provide replacements when and where they are needed. But this should not prove an insurmountable obstacle since similar arrangements have already been made for years for those on annual retreat, vacations, and so forth. A plan such as the one described thus far will require that each province have some kind of continuing education coordinator. His main task would be to provide information and counsel to members of the province. He would gather and disseminate data about available programs and resources and help individuals plan their agenda for continuing education, perhaps even make referrals when necessary. To be effective, such a coordinator would have to be freed sufficiently from other duties to be available on a regular basis for consultation and to visit the various houses and members of the province. A question we have not raised thus far is the following: when does continuing education start? Whenever the topic of continuing education is discussed, it always seems to be taken for granted that it begins after initial preparation for ordination or perpetual vows has been completed. This is unfortunate. Actually, an individual’s planning and involvement in the process should get under way well before he engages full-time in ministry. Here we would do well to heed the wise recommendation made to seminaries by an ecumenical group of educators in 1971 that they "rethink pre-ordination education so as to train students to the idea that commitment to education is a lifelong challenge and opportunity, through which the church’s ministry may be kept professionally functional and personally fulfilling.’’s As soon as possible we should initiate for our students a policy whereby each one would before the end of theology work out for himself, in cooperation with the continuing education coordinator, a three- or five-year plan of continuing education to be re-evaluated annually. Such a policy will be especially beneficial if theology itself is taught in a manner that conveys the seminary curriculum’s seminal rather th~n terminal character.

Resources for Continuing Education Resources of every type, from cassettes to extended inresidence degree programs, are readily available today for anyone interested in continuing education. For the U.S., a good sampling of these resources is presented in the five regional "Continuing Education Resource Guides" published annually by the Society for the Advancement of Continuing Education for

SFrom the concluding statement, "Toward a New Design for Theological Education" (mimeographed), prepared by a grou.p of seminary directors of continuing education meeting at Virginia Theological Seminary in April 1971. 1330 / Review Jor Religious, Volume 32, 1973/6

Ministry (SACEM)2 While some travel might be necessary to plug into some of these programs for those in isolated areas, most would not have to go very far to find something that can be of ge.nuine benefit to them. The very abundance and quality of the resources available suggests that, as a general rule, we should seek out existing programs rather than attempt to create our own. The reasons for this are twofold: first, it is good Chris- tian stewardship not to duplicate needlessly what already exists; and, second, participating in common programs gives us an occasion to share experiences and insights with our fellow priests and religious as well as with members of other religious traditions. Nor should we overlook opportunities to engage in continuing education experiences with the la.y people we are trying to serve; the exchange can only benefit both parties. The foregoing is not intended to preclude the possibility, or even the advisability in certain situations, of setting up a special program for some or all of our houses to meet some particular needs of our Oblate personnel. It is astounding how little we make use of resources available within our own Oblate communities! Still, we should not initiate programs simply to have our own: there must be a special need not being met by other programs. Everyone is aware, I am sure, of the special problem that exists for Oblates serving in mission lands. How best they can be helped in the vital process of on-going self-renewal is still to be determined in most cases. The matter certainly deserves immediate and careful attention. In order to provide useful information and guidance, the continuing education coordinator will need to be informed regularly by members of the province of the value for them of the programs in which they have participated. This data can be collated and then shared with others. Since the coordinator cannot himself take part in all programs, he must rely in good part on the judgment of fellow Oblates to discover those offerings which deserve to be recommended to others. Toward Accountability in Ministry A noted educator stated recently: "The ultimate drive for Continuing Education lies in the desire and will of the individual practitioner.’’~° No program, no matter how well designed, will help u~ grow as ministers of Christ unless we are ourselves deeply convinced of the need to learn all through our life what "ministering" is all about. We must be willing to become prolessional in the best sense of the word. If we are worth our salt,

¯ ~The Guides are available at 25 cents (5 for $1.00) from the SACEM office; 3041 Brook Road; Richmond, Virginia 23227. For more detailed information on the variety of programs available, see James B. Hofrenning, ed., The Continuing Quest: Resources and Programs in Post-Seminary Education (Minneapolis: Augsburg, 1970). 1°Cyril O. Houle, "The Comparative Study of Continuing Professional Education," Convergence, v. 3 (1970). Continuing Education we will commit ourselves to standards of vocational competence and pay the price to meet those standards. Such a conviction has recently led to the creation by men in the field of an ecumenical association called the Academy of Parish Clergy?1 The objectives these practitioners have set for themselves might well serve as models for the objectives we should pursue ourselves in planning a province-wide program of continuing education. These objectives are: 1. To increase the effectiveness of parish clergymen by encouraging continuous study and personal growth. 2. To set standards and guidelines for continuing education and training appropriate for the parish minister. 3. To make the need for upgrading the competence of parish clergy understandable and acceptable among members and leaders of the churches. 4. To strengthen the morale of parish clergy. 3. To provide a forum for dialogue between ecclesiastical officials and parish clergy. 6. To assist and encourage the recruiting of able young men and women for ministry in congregations. 7. To encourage the development of systems and structures that shape the lives and work of parish clergy and are conducive to their professional effectiveness. 8. To carry on a continuous study of the developing nature and emerging forms the ministry is taking in response to the changing needs and challenges of the communities served. 9. To confirm the primary role of the ministry found in parish life and to bring about a general understanding of parish ministry that cor- responds to its true character and importance. These are obviously lofty goals. Yet they are not unrealistic as goals for men dedicated to the following of Christ and unselfish service to others. For whatever reason, we priests and religious, contrary to most other professionals, have rarely been held accountable for our performance in ministry once our period of formation had come to an end. Standards of increasing competence in ministry were not spelled out for the most part. As a result, there was little outside incentive to better ourselves. In too many cases this led to what was at times gross incompetence glossed over for years by superiors and confreres to the detriment of the very people supposedly being served. The men who join the Academy of Parish Clergy commit themselves to regular evaluation by their peers according to standards established by the practitioners themselves. In this regard it is worth noting that se~,eral of the larger dioceses in the

11The office of the Academy of Parish Clergy, Inc., is at 3100 West Lake Street; Minneapolis, Minnesota 55416. 1332 / Review ]or Religious, Volume 32, 1973/6

U.S. (among them Boston, Brooklyn) have recently announced a program of regular evaluation of all parish clergy, with actual performance an important factor in determining new assignments and promotions. These are signs of the times that should not go unnoticed by religious generally and Oblates in particular. As we look back, we have every reason to be proud of the enormous task accomplished by earlier generations of Oblates all over the world. We ourselves must be willing to be measured by the high standards, unwritten though those were, which these dedicated men set for us. The prospect of serious and objective evaluation of what we are about as ministers of God’s people should not fill us with fear but rather serve as a reassuring sign that Christian ministry is a common effort. For us too the consoling words of Paul are appropriate: "He will not let you be tested beyond your strength" (1 Cor 10:13). Addendum The U.S. National Conference of Catholic Bishops has just published (January, 1973) a document of major importance for American Oblates: The Program o] Continuing Education o[ Priests (hereafter: PCEP). Ap- proved by the bishops on November 14, 1972, this is to my knowledge the first major official statement by the American hierarchy, and possibly by any national hierarchy, dealing exclusively with continuing education for clergy. Though the emphasis is basically on diocesan clergy, the PCEP is also directed explicitly to religious (12).1"-’ A number of religious as well as the Formation Committee of the Conference of Major Superiors of Men, U.S.A., were involved in its preparation (11). Without doubt continuing education is entering a new phase. We now have an additional and very strong mandate to give it top priority in our Oblate provinces. A first step in implementing the PCEP will be for each one of us to read and study the text carefully and to assess its implications for us all.1~ The brief comments that folIow--very selective--are based on first impressions. They in no way intend to substitute for the personal examination by my fellow Oblates of this important document; they hope rather to facilitate it. Some might be misled by the title given the new document. In view of the rather general nature of its directives, recognized by the drafters themselves (4), a better title might have been something like: "Guidelines for the Program of Continuing Education of Priests." But this is a minor point.

a~Numerals between parentheses refer to paragraph numbers. aaA perceptive guide to this study is the earlier article by Brother Leo V. Ryan, C.S.V.: "Continuing Education for Religious," Review [or Religious, v. 31 (1972), pp. 226-36. Continuing Education / 1333

All in all, the view of both ministry and continuing education conveyed in the document reflects the transitional nature of current thinking on both. No attempt is made to define either of these, though a fairly lengthy description is offered of continuing education at one point (13-15). Ministers and Their Total Growth As far as ministry is concerned, the PCEP notes that there is today a new emphasis on the person of the minister, the result especially of his rediscovered prophetic role in the Christian community (2). This observation suggests a more incarnational view of the priesthood that takes seriously the fact that it is through his humanity that the priest, not unlike Christ, exercises his saving ministry. In passing, one might fault the PCEP with its almost exclusive emphasis on this prophetic dimension of the ministry (cf. 2, 14, 15, 38); but this is probably a necessary corrective for earlier neglect. The document does refer to the many new forms that ministry is taking today (v.g., 49) and is careful to note not only that these are likely to multiply but also that "new categories of people" will probably be engaged in these ministries (59). Surprisingly, no mention is made of the new deacons, married and unmarried, now serving the church in many capacities. In any case, it is clear that programs in continuing education are to be flexible to meet new needs and must constantly be re-evaluated (55, 59). The goal of continuing education, as presented here, is to facilitate total growth of the minister: the PCEP repeatedly emphasizes that a well-rounded program cannot be purely academic (6, 15). Particular importance is given to the spiritual development of the minister (cf. 2, 3, 5, 15, 41-44), described at one point as a process of lifelong conversion (9). The minister must be a man who has come to grips with himself and his faith and realizes that "theological reflection on faith, and its pastoral implications, is a work never finished" (17). One gets the impression that the minister described in the entire document is a man in constant process of growth but at the same time one who has his life in hand and because of this is able to be honestly critical of both Church and society as he pursues his task of service to all (cf. 2, 14, 15). Accountability and Responsibility of the Practitioner The basic responsibility for continuing education is put where it belongs: on the practitioner himself (16-18). Unfortunately, at the moment, this is more a goal than a reality: few are those who can now accomplish this task well without outside help. Motivation is one thing; a clear perception of what one needs most at a given moment is something else. Motivation must evidently come from the individual himself (52), though a number of incentives can be devised to bolster it (23, 53). The proper attitude should be fostered early in seminary (31). But even the highly motivated minister ¯ will at times need help to assess how far he has come and where he should 1334 / Review for Religious, Volume 32, 1973/6 go from here. It is regrettable that in the job description given for the director of continuing education no mention is made of personal counseling beyond the merely informational (see 34-36). Perhaps this service should be offered by a qualified person on the personnel board such as now exist in most dioceses and provinces of religious (see 19, 22). Increasingly, we should take advantage of the valuable services offered by the career counseling centers which are now disseminated throughout most of North America. Several provinces in the U.S. have already contracted with such centers for both individual and group counseling and the results seem to warrant further commitments of this kind. Accountability and its necessary concomitant, evaluation, loom large in the PCEP. Again and again the priest is reminded of his accountability to those he serves (3, 5, 16, 19, 22, 52, 54, 55, 57). This is as it should be. But more is needed than recognition of this fact. We must provide channels for lay people to give feedback on the performance of those ministering to them. The least we should do, it seems to me, is to include lay representa- tives on personnel boards. Thus, if the advice of the PCEP is followed, accountability will become a fact of life for priests and religious in the near future. It demands that guidelines for involvement in continuing education be established and implemented (54). Each one is to inform the personnel board on a regular basis "of his continued preparation for effective ministry" (19). This information, is to be kept in his~ personal file and to be used as an important criterion for later assignments (54; see also 22). This directive is accompanied by a plea that personnel be given the special training they need when they assume new ministries (8, 49) or new positions of responsibility (v.g., when they become pastors: 48). Finally, a word should be said about programs. The PCEP acknowledges the wide range of needs that exist among clergy and religious" and therefore recommends a multi-level rather than a one-dimensional program (37). It urges careful coordination with other educational programs in the diocese, notably with programs for religious and lay personnel (24). Interdiocesan cooperation is encouraged (24) as well as involvement in programs offered by Catholic as well as secular colleges and other institutions (32, 45).

Some Criticisms Despite the emphasis on the use of already existing resources, the PCEP speaks repeatedly of setting up programs (v.g., 20, 34). As mentioned in the first part of this article, this should not be done, in my judgment, unless there exists a real need not m~t otherwise. Here, the PCEP has difficulty making up its mind. First it deplores the fact that "appropriate programs have seldom been available" (17), but a few pages later acknowledges that "a great variety of programs for priests have been operative for some time" (37). Admittedly, situations vary a great deal from place to place. But overall . Continuing Education / i :335 more programs are available in most areas than any of us are aware of. Despite notable expections, our thinking in these matters continues to be much too parochial. We see only what we set up ourselves or at least sponsor. It is on this last point that I would make my one major criticism of the rich and far-reaching document now in our hands. It is simply not ecumenical enough. In the entire text one finds only the briefest of paragraphs recom- mendingwmildly--ecumenical cooperation. This is woefully inadequate in our day and age. The increasing appreciation of the other religious traditions that has arisen from Vatican II and the emerging realization that God’s saving grace is operative in mysterious but very real ways in other communities make it imperative that we cooperate and share in every way possible. Those of us engaged in ministry should be the first to take the task at heart and to begin implementing it in whatever way we can. Joint participation in continuing education ventures would seem to be the ideal place for this much-needed interaction to begin. In this light one can question the advisability of some of the recommen- dations made in the PCEP if these mean, as it appears, the setting up of national or regional organizations under Catholic auspices alone. For example, "a clearinghouse of resources and information" on the national scale is en- visioned (33) as well as "the creation of a national organization of directors of continuing education" (50). Fully ecumenical organizations of this type, with sizeable Catholic participation, already exist, notably the two mentioned earlier: the Society for the Advancement of Continuing Education for the Ministry and the younger but vigorous Academy of Parish Clergy. Why not explore actively the possibility of joining forces with these and making our contribution there before setting up additional Catholic agencies and cutting ourselves off from the vast experience and knowhow of already func- tioning associations that would welcome our fuller participation? Admittedly, such a move would represent a real challenge for a Church which has enjoyed so much power in America and as a result has been able to maintain its own institutions. Hopefully, the events of the past few years, surely not devoid of the Spirit’s guidance, have brought us closer to the maturity and humility that make ecumenical dialogue and sharing possible. Beyond doubt, the publication of the PCEP marks an important date for priests and religious in the U.S. None of us can in good conscience refuse to listen to its urgent message. And none of us will be quite the same once he has heard it. Poetry

William Bly

William Bly is a free lance artist-writer and poet and lives at 17 2nd Street in Geneseo, New York 14454.

Alias Thomas Merton Father Louis wore day and night on his shoulders and would lie beside the pool of Siloam making so many obscure feelings clearer.

(he wrote prose during mass and verse in solitude) He grew flowers in Zen gardens, among the thorns, and prickles brought blood from his hands, the hands that knew work; the mind that knew death. There was little noise, the thick walls made him a prisoner in his personal freedom of calligraphy and Christianity. (only philosophers and photographers could enter past the cheeze factory) 1336 Poetry / 1337

The woods were wonderful, friends came to dip into his solitude of a house of stone, a heart of compassion; a body in a shape of a cross.

(driven from sin, the naughty girls and impure thoughts, be found the holy city near the atomic city) Bangkok, a star in the east, was his soul’s market place. The bay was vast and overwhelmed him; electricity poured through him like revelation, he died with a huge fan over him on the floor. Buried at Gethsemani ancient psalms covered him like red flowers, the days were shorter then; the conjectures silenced for awhile. He lies again along clear pools of water, prayer remorses his death and the woman he rarely mentioned. A Theology of Social and Political Involvement for Religious

Philip S. Keane, S.S.

Philip S. Keane, S.S., is the Chairman of the Moral Theology Department; St. Mary’s Seminary; 5400 Roland Avenue; Baltimore, Maryland 21210.

Since the time of Vatican II and the publication of Harvey Cox’s The Secular City,1 large numbers of Roman Catholic religious have moved into full or part time apostolates involving a great deal of commitment to social and political reform and renewal. During this same period many religious communities have given institutional backing to their members’ social projects, endorsing these projects in chapters, constitutions, and so forth. While all of this social involvement is an extremely good thing, the present writer does have the impression that some of the individual religious and religious communities who have become socially involved have done so in a somewhat rushed fashion, without giving much forethought to the questions of why Christianity should be involved in social and political renewal and .what exactly Christianity, drawing from its traditions, might have to contribute to the social and political renewal of our troubled world. In other words, many religious and many communities in their official documents have simply taken it for granted that Christianity should be involved in social questions and that she has something unique to offer in answering these questions. It can be said further that the recent involvement of religious in social matters has not been as effective as it ~.ight have been precisely because so many religious have failed to.take a sober theological look at both the potentiali- ties and the shortcomings of Christianity as an agent of social reform.

l(Rev, ed.; New York: Macmillan, 1966). 1338 Social and Political Involvement / 1339

Thus the purpose of this article will be to evaluate theologically the possibilities of Christianity in the social field, looking in particular to the meaning of religious life and what it may have to offer in reforming society. The first several sections of the article will apply to all Christians; the latter por- tions of it will focus on the specific theological resources of religious communities for social and political renewal. Limitations of Christianity as Social Change Agent It seems essential to begin any theology of Christianity and social reform by insisting that Christianity is greatly limited as a program for social change. This point, which is made by Karl Rahner and many other theologians today,-~ needs to be said especially to those Christians and religious who take it for granted that Christianity by its very nature offers us a concrete program for the renewal of society. Christianity simply does not offer such a program. On the contrary, from the very beginnings of Christianity there have been widely divergent views on social matters. In the Scriptures some passages give a seemingly total affirmation of the existing social order (for example, Romans 13: 1-7: "You must obey all the governing authorities"). But other Scriptural passages appear to totally condemn the social order (for example, Revelation 13 wherein the State is called a "beast from the sea"). And still other Scriptural passages are more cautious about the State, neither totally condemning it nor totally affirming it (for example, Luke 20:25: "Render to Caesar the things that are Caesar’s and to God the things that are God’s"). Thus there is no uniform pattern in the Scriptures for Christian social action. We do not get clear answers to social problems from the Bible.3 Moreover, if we look to the whole history of Christianity, we find the very same thing. There is no one Christian pattern for social reform or renewal. Perhaps this has been best shown in recent times by H. Richard Niebuhr in his highly significant book, Christ and Culture.4 Therein Niebuhr

ZExamples of statements "by Rahner on the Church’s limitations in solving social problems include: "History of the World and Salvation History" in Theological Investi- gations, volume 5, p. 110 (Rahner’s Theological Investigations have been published in 8 volumes; volumes 1-6 [Baltimore: Helicon, 1951-1959], volumes 7-8 [New York: Herder and Herder, 1967]; hereafter references to Theological Investigations will be by the abbreviation TI followed by the number indicating the volume number); Tire Christian o] the Future (New York: Herder and Herder, 1967), plS. 53, 63-4, 70; "What Is Heresy?" TI 5, pp. 511-2; "Theological Reflections on the Problem of Secularization," in Theology o] Renewal: The Renewal o[ the Church Centenary o] Canada, 1867-1967, ed. by L. K. Shook, v. 1, p. 172; Sacramentum Mundi, v. 1, p. 352; "The Changing Church," in The Christian o] the Future, p. 28; "The Dignity and Freedom of Man," TI 2, pp. 254, 25~7-8. 3A good source discussing statements of the New Testament about the State and secular society is Oscar Cullman’s The.State in the New Testament (New York: Scrib- ner’s, 1956). 4(New York: Harper and Row, 1951). 1340 / Review /or Religious, Volume 32, 1973/6 shows that over the centuries there has been a whole series of partial and divergent ~Christian answers to social questions rather than a uniform Chris- tian response to society. Niebuhr cites five great types or motifs into which Christian responses to society have fallen: Christ against Culture, the Christ of Culture, Christ above Culture, Christ and Culture in Paradox, and Christ the Transformer of Culture. One might quibble about the exact accuracy of Niebuhr’s five types. Maybe they do not include every single category, or possibly some of the types could be combined with one another. But there is no gainsaying of Niebuhr’s main point: Throughout history there simply has been no one Christian way of facing social problems. This whole matter is further.complicated by the fact that even the partial answers to social issues which Christianity has offered have never been an exclusively Christian possession. Rather these same types of solutions to social dilemmas have been offered by other segments of society. In fact there have been times when other segments of society have offered solutions to society’s problems better and more effectively than have Christians. These considerations have led some of our more prominent theologians today to conclude that in the final analysis there is no such thing as a distinctively Christian social ethic, no solutions to social problems possessed by Christians and no others. Such a position is held by Charles Curran? Not all theologians agree with Curran on this matter, but there is a very widespread theological consensus today that Christianity finds itself in a severely limited position when it comes to the area of social ethics. Hence it would seem that the first and most basic responsibility of any Christian or religious who wishes to enter the social field is an honest admission of his or her limitations in this field. It is decisively important for Christians to put an end to triumphalism when they enter the social field,’; to stop thinking that they in their Christianity have inherently superior solutions to the specific problems of society. The fact is that the specific problems of society have about them an autonomous dimension of secularity which the Christian gospel cannot fully penetrate. With this in mind, Christians must enter the social field with a greal deal of humility and with a real willingness

~"Is There a Distinctively Christian Social Ethic?" in Metropolis: Christian Presence a~td Responsibility, ed. by Philip D. Morris (Notre Dame: Fides, 1970), pp. 92-120. For some other explorations of this question with somewhat varying viewpoints see Josef Fuchs, "Is There a Specifically Christian Morality?" Theology Digest, v. 19, pp. 39-45; Karl Rahner, "Christian Humanism," Journal o] Ecumenical Studies, v. 4 (1967), pp. 369-84; Karl Rahner, "Christianity and the New Earth," Theology Digest, sesquicentennial issue, February 1968, pp. 70-7; James Gustafson, Christian Ethics and the Community (Philadelphia: Pilgrim, 1971); and Richard McCormick, "Notes on Moral Theology," Theological Studies, v. 3’2 (1971), pp. 73-6. The last item is a direct response to Curran. "On this point see Karl Rahner, "The Church’s Limits," The Christian o] the Future, pp. 49-76. Social and Political Involvement / 1341 to learn from others in society. With such an attitude of humble openness, Christians can surely share in the building up of society. They will be far more effective in renewing society if they admit the Gospels’ limitations as a specific plan for social reform than if they ignore these limitations.

Radically Humanizing Nature of Christianity The position just taken on the severely limited character of Christianity as a program for social involvement immediately raises profound and dis- turbing questions: If Christianity has no concrete program with which to approach the social problems of our world, why should Christianity be involved in social and political reform at all? Might it not be better for Chris- tians, especially religious, to abandon social reform and keep to an apostolate of prayer if we have so little specific to offer in the social field? To answer these questions we must move to a deeper level of reflection than we have employed so far. Up to this point we have seen that Christianity does not have concrete solutions to the social problems of our times. But what about the deeper nature of Christianity? In its essence what does Christianity mean and how does its meaning relate to social concern? Many definitions of Christianity have been proposed. All these definitions however have one thing in common: They all concern Jesus Christ who as man had a singular and unique relationship with the transcendent, with the divine. Different types of Christianity explain the relationship of the humanity of Christ to the divine differently. Most traditional forms of Chris- tianity explain the relationship in terms of the hypostatic union, of God becoming man. While some modern theologies do not use this method, they still relate Christ’s humanity to the transcendent or divine. The question which thus emerges about Christianity in our context is as follows: What effect does the fundamental humanity-in-relationship-with-divinity thrust of Christianity have on humanity, on the human situation? There seems to be no other answer but that Christianity, with its junction of the divine and human in Christ, teaches and urges upon us a radical ennobling of the human situation. Christianity, because of its belief in Christ as the human person totally open to God, is deeply committed to the value of humanity. Indeed, in the mind of a theologian like Karl Rahner the most basic fact about Christ is that He calls all of us to be totally open to our humanity so as to receive God’s grace. Thus for Rahner Christianity becomes the ultimate humanism, the "ultimate radicalizing of the worth of man.’’z The very nature of Christianity, therefore, makes it deeply humanistic, deeply concerned with human development. Christianity, of course, does not have an exclusive corner on the market when it comes to human concern, r"Christian Humanism," Journal o] Ecttmenical Studie~; v. 4 (1967), p. 371. The entire article is an excellent statement on the relationship between Christianity and humanism. 1342 / Review for Religious, Volume 32, 1973/6 nor does it have specific solutions to the problems of human society. But in its very basis it is radically concerned for humanity. As this implies, social and political issues related to the development of man are truly issues about which Christians, both lay and religious, should care very deeply. Christianity’s essence gives it solid reason for involvement in social and political renewal. There is no reason ~vhy social and political concerns should be ignored by religious on the basis that prayer is more related to their vocation. Building the human is of the essence of the generic vocation of all Christians, and therefore it is part of the vocation of religious who are called to the deepest living out of the generic vocation of Christians. The very fact that religious life is not a separate sacramental state suggests that religious life is not distinct from the fundamental vocation of all Christians. Instead it is the highest intensification of this vocation. Christians and religious thus must humbly admit that they are very limited when it comes to finding specific solutions to social problems. But at the same time they must admit that the very nature of their Christianity im- pels them to be concerned about such problems. Christianity is basically humanistic. It ultimately radicalizes the worth of man. Possible Stances for Christians in the Social Field At this point the reader might well feel a bit uncomfortable. For the article has asserted that Christians must care about society and insisted in almost the same breath that Christians are really rather restricted in solving society’s problems from a specifically Christian basis. Is this all that can be said? Or are there perhaps certain elements of the Christian theological tradition which might help to give at least some indication about specific stances which Christians might take in the social field? The present author feels that there are some indicators for social action in the Christian tradition, indicators which, while they are only partial answers, at least hint at the direction Christians might take in regard to social matters. Four of these indicators will be discussed herein: the eschatological nature of Christian humanism, the tradition of discernment of spirits, a balanced Christian anthropology which faces up to a theology of power, and a Pauline theology which places love over law. Eschatological Nature of Christian Humanism Probably the most striking thing about Christian humanism is its eschatological nature, its view of man as a being who is radically on the way, a being whose institutions and structures are imperfect and will be so as long as man lives in this world. The Scriptures are filled with passages which depict man as an eschatological or future oriented being. The discourses about the end of the world in Matthew, Mark, and Luke clearly tell us that man in this world has not reached his final state, that he is going somewhere. St. Paul’s Eucharistic formula that we proclaim the death of the Lord until Social and Political Involvemeru / 1343

He comes (1 Cor 11:26) and his assertion that the world as we know it is passing away (1 Cor 7:31) suggest the same thing. So too, do the closing words of the Book of Revelation: "Maranatha, Come, Lord Jesus." The whole history of the Church over the centuries is filled with this idea that man and his communities are still on the way. Vatican II’s characterization of the People of God as the Pilgrim Church especially shows forth this "on the way" approach to man and his world. It must be admitted that in her history the Church has often forgotten her pilgrim nature and gotten stuck in the present instead of goading man to move on to his future which is beyond "anything this world has to offer. Usually when the Church has forgotten her pilgrim or eschatological nature, individual Christians or sometimes even atheists have risen up to call the Church back to her future directed orientation. Thomas MiJnzer in the 16th Century is one example of a person who challenged the Church in this way. In our own times Pierre Teilhard de Chardin and the Marxist Ernst Bloch have challenged the Church to face up to her eschatological nature.~ Especially as a result of Bioch’s challenge many members of the present generation of Christian theologians (Moltmann, Pannenberg, Alves, Pieper, K. Rahner, Metz, and others)’~ have sought to rearticulate Christianity in a more eschatological or future oriented fashion. Rahner, for instance, holds that the very essence of man is to be a hoper and that the best way to describe God is to call Him man’s absolute future)°

Implications of This Attitude Now what does this idea of Christianity as radically future oriented imply for Christian involvement in social and political activities? It implies that Christians as they look at society, must view it as something limited, something imperfect, something which is constantly in need of reform. In other words the eschatological nature of Christianity means that Christians must constantly be critical of society and social programs, ever looking for the wrongs of society and urging improvement. We hear a good deal these days about the term "political theology." In its essence political theology really sSee especially Bloch’s Man on His Own (New York: Herder and Herder, 1970). 9Works on Christian eschatology by these authors include Jiirgen Moltmann, Theology o] Hope: On the Ground and the Implications o] the Christian Eschatology (New York: Harper and Row, 1967); Wolfhart Pannenberg and others, Revelation as History (New York: Macmillan, 1968); Rubem Alves, A Theology o] Human Hope (St. Meinrad, Indiana: Abbey Press, 1972); Joseph Pieper, Hope and History (New York: Herder and Herder, 1969); Johannes Metz, Theology o] the Worm (New York: Herder and Herder, 1969). ~°Perhaps the best sources in Rahner for man as hoper and God as absolute future are respectively "The Theology of Hope," Theology Digest, sesquicentennial issue, February 1968, pp. 78-87; and "Marxist Utopia and the Christian Future of Man," TI 6, pp. 59-68. 1344 / Review ]or Religious, Volume 32, 1973/6 means critical theology; it means that Christians, ever conscious of man’s ultimate future in God, must refuse to let any merely human solution to a problem be considered absolute.11 Such a viewpoint on Christians as critics of society is hardly a new idea. The Old Testament prophets were profoundly critics of their society. So was Christ. So were many of the great religious over the centuries. So too are the Berrigan brothers, whether or not one agrees with them. Social criticism, therefore, or political theology, has been part of the Christian tradition. Working from present day theol~ogy, it can and must be said that an attitude of social criticism is the most basic specific stance to be taken by Christians vis-a-vis the problems of society. Thus when any Christian, any religious, asks what he or she can do as Christian, to specifically face the social problems of today’s world, the most fundamental moral obligation to be cited to such a person is his or her primary Christian responsibility to criticize the evils of the social world. People’ will never begin to reform the world until they see its wrongs. Christianity can always bear witness against these wrongs, no matter how limited it is in finding concrete ways to overcome them. Social criticism may not be the only service Christianity renders the social world, but it is her most basic service?’-’ Consequences of the Christian as Critic Some interesting consequences follow from Christianity’s role as a critic of the world. For one thing, Christian social criticism requires that the Church and communities in the Church must criticize the world for shortcomings we ourselves bear unless we are willing to root these shortcomings out of ourselves. As an instance of this, what about the low wages which Catholic institutions pay those who work for them? Also, Christians who criticize the world must be willing to constantly criticize the pet social and political projects in which they become involved. They must face the fact that any positive structures for social renewal which they set up will need to be regularly scrutinized for shortcomings. Some post Vatican II Catholics, including religious, have forgotten this point and fallen into a naive uncritical humanism which baptizes all reform projects as Christian, no matter what limitations such reform projects have. The Tradition of Discernment of Spirits One might want to ask at this point whether the Church is limited in the social field to proclaiming general principles about human development and a~j. B. Metz’s, "The Church and the World in the Light of a Poltical Theology," in Theology o] the World, pp. 107-24, is one of the best single articles on political theology. ~On this point see Karl Rahner, "Die Gesellschaftskritische Funktion in der Kirche," Schri]ten zur Theologie, v. 9 (Einsiedeln: Benziger, 1970), pp. 570-3. Social and Political Involvement / 1345 to criticizing things which are wrong. Is this all the Church can do? Hasn’t this been precisely the problem of the Church in the social field in the past, that she has been general and critical, but never really offered any positive solutions to problems? Haven’t many Church leaders, knowing their shortcomings in solving social questions, opted to avoid mistakes by doing nothing? Thus, granted that the Church does not have in her specific traditions clear answers for society’s problems, and granted that social criticism is her most fundamental task, might there not be some way in which the Church could offer positive proposals on today’s social dilemmas even if these proposals turn out to be mistaken? How can the Church criticize society without offering such proposals? Various attempts might be made to explain how the Church could take a positive role in renewing society. However, the single best way in which to theologically ground positive Christian proposals for specific social problems is by appealing to our tradition of discernment of spirits. The whole point of this tradition of discernment is that God’s presence to us, His light in our lives, goes beyond what we can find explicitly in the Scriptures and in other Christian sources. In other words, when we as Christians do not find direct answers to problems in Christian sources, our tradition of discernment, of the Spirit’s presence to us, calls upon us to open our subjectivity to the persuasive power of the Spirit, to let His light guide us in making decisions.~3 Our decisions may not be perfect since we may not be perfectly discerning in the Spirit, but surely approaching any kind of difficulty or uncertainty on the basis of discernment is part of the Christian way of doing things. One of the most refreshing things which has been taking place in the Church in recent years has been the revival of a concern for prayer and the life of the Spirit. Yet it has seemed somewhat sad that this growing concern for prayer and the Spirit has not been more integrally related to moral decision making in general and to the matter of social action in particular. Often, for instance, in a religious community there has been one group greatly concerned with a revitalized life of prayer and discernment and another group deeply. concerned with social reform, with the two groups seeing relatively little connection between one another’s interests. They simply must get together. An integral connection must be seen between the social moral decisions of Christians and their lives 6f discernment. No longer can our traditions o[ prayer and discernment be relegated only to the personal lives of Christians. Social Discernment If we make this fuller juncture in our lives of discerning prayer with the area of decisions on specific social problems, it should be clear that with the l.~For a technical study of this pQint see Karl Rahner, "The Logic of Concrete Indi- vidual Knowledge.in Ignatius of Loyola," The Dynamic Eletnent in the Church (New York: Herder and Herder, 1964), pp. 84-170. 1346 / Review /or Religious, Volume 32, 1973/6 gift of discernment, Christians can and must propose specific solutions to social problems. They will not claim that their solutions are the only ones or the most perfect ones since they know that God’s Spirit works in other ways as well as through explicit Christians. Acts of social discernment on the part of Christians should spring from many levels. The whole Church at times can make acts of social discernment.1’~ Bishops who know full well that such and such a political stance cannot be fully verified in Christian sources should be willing to boldly take that stance if they discern it to be in the Spirit. Surely such a stance taken by a group of bishops would have about it a different identity than a similar stance taken by the board of directors of one of our huge banks. Bishops have perhaps been hesitant about discerning solutions to social dilemmas in the Spirit. They must do more and more of this in the future. Further, the whole Church and her leaders are not the only ones called to discern the social scene in the Spirit. Christian groups, both lay and religious, are also called to do this. Thus, the discernment projects being un- dertaken by some religious communities today should surely include a corporate effort to formulate positions on the social and ~political problems of the areas in which these communities live and work. Communities may not always be able to agree on such matters but in the Spirit they should try. The individual Christian is also called upon to discern social problems in the Spirit. The fact is that if we look to the history 0f discernment, of the charismatic action of the Spirit in the Church, we see that such charism has almost always begun with individuals15 and worked its way up through various lay and religious groups to the point where it has finally been accepted by the bishops and the whole Church. Only very rarely has the process of charismatic discernment run the other way, from the top down. It cus- tomarily begins with individuals. This implies that individuals in the Church and in religious communities are very uniquely expected to recognize social evils and to act upon them in the Spirit. This task falls to individuals more than to anyone else. The role of individuals in discerning and acting on social matters also requires friends and associates of such individuals to show them a great deal of respect, even when the friends and associates cannot fully understand what the individuals are doing or why they are doing it. This kind of respect for the social charism of another is especially needed in religious communities whose members should not be made to feel like outcasts for their social convictions. Bishops,

14Rahner develops this political discernment concept in detail in "The Nature of a Pastoral Constitution: Theological Considerations," in The Church Todco,: Com- mentaries on the Pastoral Constitution on the Church in the Modern World, ed. by Group 2000 (Westminster: Newman; 1968), pp. 283-300. 1.~On this whole matter see Karl Rahner, "The Charismatic Element in the Church," in The Dynamic Element in the Church, pp. 42-83. Social and Political Involvement / 1347 pastors, and religious superiors should also respect such social charism when it occurs. One important observation which must be made regarding Christians charismatically discerning courses of action in the social sphere is that God helps those who help themselves. If what we are called to do in discernment is to let various options resound in our subjectivity, then the more our subjectivity has attuned itself to careful study in the social field, the more likely it is to discern correctly. In other words the charism of the Spirit in the social field should not be for Christians a substitute for disciplined research in that field.1~ Thus it seems essential that religious and lay people who wish to work for social reform full time be given an adequate professional preparation. Our Christianity does not give us an excuse to rush into the social field ill prepared as some have done. But in this field as elsewhere Christ has promised not to leave us orphans (John 15: 18). The Church and its members can therefore propose action on specific social matters even when they do not have definitive answers. They do this by discerning in the Spirit. Christian Anthropology and a Theology of Power A new type of question arises at this point. What might a Christian anthropology or view of man contribute to the style with which Christians criticize the world and charismatically seek to improve it? Traditionally Christian anthropology has included three elements: man as created, man as sinner, and man as redeemed or graced. Over the ages those Christian anthropologies have succeeded best which have included a good balance of all three of these elements of creation, sin, and grace. On the other hand those anthropologies which have so stressed one of these elements of man’s life that they have forgotten the others have done less well. Especially in regard to politics the Catholic anthropology which has pre- dominated in recent centuries has been so creation or nature oriented that it has tended to lose sight of other aspects of man and society. In particular, it has tended to overlook man’s sinfulness. Catholic anthropology’s main point in recent centuries has been natural law, that is, that human nature was created good and therefore that human society can be established on the basis of justice and rights, on the basis of man’s good will. Pope John XXIII’s encyclical Pacem in terris is one of the best recent official Catholic statements of the natural law mentality.1~ It begins by appealing to all men of good will. l~Karl Rahner, "The Nature of a Pastoral Constitution: Theological Considerations," The Church Today, pp. 294-6. ~rFor an uptodate critique of Catholic natural law thinking, see Charles E. Curran, "Dialogue with Social Ethics: Roman Catholic Social Ethics---Past, Present and Future," Catholic Moral Theology in Dialogue (Notre Dame: Fires, 1972), pp. 111-49. 1348 / Review /or Religious, Volume 32, 1973/6

Now this Catholic natural law approach to society has tremendous value and it should not be forgotten. But is it the whole picture? Are all men of good will as Pacem in terris suggests? Many of our Protestant brethren who. have traditionally paid more attention to human sinfulness would say no. Many of them would tend much more to follow Martin Luther and see human government and society as something God created because of man’s wickedness in such a way that civil rulers become "God’s jailers and hang- men.., to punish the wicked and preserve outward peace.’’is Without doubt such a view could go too far, but it does say something many Catholics ought to hear once in awhile. One of the greatest social theologians the United States has ever produced is the late Reinhold Niebuhr. For thirteen years in his early adulthood Niebuhr worked as a pastor in Detroit trying to face the social problems of that city, largely on a love and brotherhood ethic. He finally decided that such an ethic all by itself would not work because it ignored the sinfulness of man and even more so the sinfulness of society. Hence Niebuhr left De- troit and took up a teaching career. His first great book, Moral Man and Immoral Society~ insisted that Christians who would do social ethics must face up to the sinfulness of society and he continued to write for the rest of his life in a similar vein. It strikes the present author that some of the Catholics who work in the social field can very well stand to hear what Reinhold Niebuhr is saying. Otherwise, such Catholics may run the risk of being naively overoptimistic about what can be accomplished in society and how it can be done. It is true that Catholics should avoid the guilt complex about sin found in some strains of Protestantism. But Catholic social ethics would be building on a more effective basis if it blended its natural law thinking with a Niebuhrian concern for man’s sinfulness, especially as this sinfulness is found in human societies. Power as a Strategy of Social Action The theological-anthropological category for strategies of social action which emerges when one thinks about sin is power. Of course, power would exist even if man were not sinful. The very fact that space on this planet is limited creates a power exertion situation since two people cannot occupy the same space at the same time. However, man’s sinfulness makes him lSMartin Luther, "On Secular Authority: To What Extent It Is to Be Obeyed," in Martin Luther: Selections ]rom His Writings, ed. by John Dillenberger (Garden City: Doubleday, 1961), pp. 388-9. Xg(New York: Scribner’s, 1932). Some of Niebuhr’s later works (for example, The Nature and Destiny o[ Man, 2 v. [New York: Scribner’s, 1941-1943], and Man’s Nature and His Co~mnunities [N~w York: Scribner’s, 1965]) are more nuanced, but Moral Man and Immoral Society is probably the best introduction to the power of Niebuhr’s thought. Social and Political Involvement / 1349 much more conscious of power, much more aware that to build up society in our world he must use power. Many Catholics who venture into the social field tend to forget about power because they are so reliant on the natural law ethic with its stress on the goodness of man and society. Religious are sometimes especially guilty of this sort of nai’vete about power. Catholics must be more open to the political thought of a theologian like Reinhold Niebuhr whose estimate of man clear/y calls upon Christians to use power to bring about social change.

Three Theological Truths about Power Theologians who write about power often cite three main theolbgical truths about it.’-’° First of all, power as it now exists in our word is the result of sin. Power would exist even if man were not sinful but were that so, power would not be as corrupting as it now is. Based on this first truth about power those Christians who exercise power to reform society must be aware that it can weaken them and tempt them to sin. The sinfulness of power in the existential order does not mean that Christians should shy away from power, but it does mean that they must be aware of the dangers it involves. Karl Rahner’s famous articles on the sinful Church are a good testimony to the fact that power can corrupt those Christians who use it."1 The second theological truth about power is that even though it exists in man in a sinful manner, power in itself was created by God and is therefore a good thing, a gift which man can use creatively to build up his world. Power in other words should be used for social reform. The third truth about power reinforces the second one. It asserts that power can be used by men as an occasion for their redemption (or their damnation for that matter). Power, then, can be a tool for building the kingdom of God. Christians who are squeamish about power, about lay people or religious using it in the social field, simply must face up to the fact: power can be used redemp- tively. Violent Use of Power As far as specific power tactics which might be used by Christians to advance the social situation of mankind, the vast majority of the Christian tradition has held that violent uses of power cannot be absolutely excluded

:0See, for example, Karl Rahner, "The Theology of Power," TI 4, pp. 381-409; Tex S. Sample, "Towards a Christian Understanding of Power," in Towards a Dis- cipline o/ Social Ethics: Essays in Honor o/ Walter G. Muelder, ed. by Paul Dears (Boston: Boston University, 1972), pp. 117-41. There are many similarities between the two articles. Rahner’s article is especially significant because it is one of the few Catholic statements on the theology of power. ~r’The Church of Sinners," TI 6, pp. 253-69; "The Sinful Church in the Decrees of Vatican II," ibid., pp. 270-94. 1350 / Review ]or Religious, Volume 32, 1973/6 as a moral good for man in extreme and oppressive circumstances.-02 Thus it does not seem that we can totally exclude the violent use of power today when extraordinary circumstances call for it. Perhaps some of the problems of the Third World might be a case in point. This position on the possibly moral use of violent power in some cases implies no disrespect for the tremendous importance of the pacifist tradition in Christianity.-~ Its witness value has been very great, especially with regard to the Viet-Nam war. But absolute pacifism has not been the more common position of Christianity on power. Regardless of how they feel about violence in extreme cases, all segments of Christianity would agree that violent power is immoral in cases which are not very extreme or oppressive. Thus when we speak of Christians using power for ~ocial reform we are almost always considering non-violent forms of power. Such was the position of Martin Luther King who drew significant facets of his inspiration from Reinhold Niebuhr.-04 The non-violent power which Christians might use for social reform in the Gospel spirit would certainly include confrontation tactics (boycotts, demonstrations, and so forth) and community action programs aimed at getting at and taking over the political and economic sources of power. Civil disobedience should also be considered as a power tactic to be used on some occasions by Christians. It has a long standing acceptance in some elements of the Christian tradition."-~ Another point of note is that Christians and religious using various forms of power to bring about social reform should be granted at least a general climate of support by their peers and their communities. Also, as implied earlier, Christian social reformers should be given adequate professional training on how they might use power most effectively to bring about socially worthy objectives. Finally, Christians who use power to renew society must

-~’-’Rahner teaches that war will be an existential necessity of the human situation as long as man endures in this world; on this see his "Der Friede Gottes und der Friede der Welt," Schri[ten zur Theologie, v. 8 (1967), p. 698. -"’~A good study of the pacifist tradition is Roland Bainton, Christian Attitudes toward War attd Peace: A Historical Survey and Critical Re-evaluation (Nashville: Abing- don, 1960). Z4Niebuhr virtually predicted the non-violent coercive strategy which King would have to use to advance the Black cause, making this prediction in 1932, Moral Matt and lrmnoral Society, pp. 252-6. -"SA good source summarizing civil disobedience in the Christian tradition is Daniel Stevick, Civil Disobedience and the Christian (New York: Seabury, 1969). Former Supreme Court Justice Abe Fortas’ Concerning Dissent and Civil Disobedience (New World~ 1968) and Howard Zinn’s Disobedience and Democracy: Nine Fallacies on Law attd Order (New York: Random, 1969) are also helpful on. this matter. Careful nuance is, of course, required in considering when civil disobedience is justifiable, but there is no doubt that at times civil disobedience can be a genuinely Christian act. Social and Political Involvement / 1351 be willing to accept open criticism of their uses of power, realizing that power does have a corrupting element to it. Political Office Holding On the subject of office holding as a means of using power to redeem society, this would surely be theologically acceptable and very important for lay Christians and secular priests (granting that it is legally forbidden to secular priests at the present time). For religious, however, the matter is more complicated. A religious vocation is so close to the primal Christian political vocation of criticizing society’s wrongs that it is at least questionable whether religious should take part in a limited structure such as political office which has its necessary shortcomings and associations with human sinfulness. Might it not be that the protest of religious against the limitations of society would maintain a higher witness value if religious did not hold political office? Religious over the centuries have claimed exemption from military service, not because such service is completely wrong in all cases but because it is never free of all association with wrong. Similarly, while political office is good, not bad, it is not free from all association with wrong. In fact some of the greatest revolutionaries in the history of the world have become corrupt once they came into political power and office. Should religious run this sort of risk? No one can say for sure and thus no one should propound an absolute theological prohibition against religious holding politi, cal office. There may be exceptional cases. In general, however, there is much to suggest that religious might do better to retain their primal role as critics of society and thus to reform society by exercising other less institutional forms of power than public office. But whatever they decide on public office, religious must use some kinds of power to reform society if they are going to admit to a balanced theological0anthropology. Power is part of that anthropology. The Pauline Theology of Love over Law The realism or cynicism of the past section with its insistence that Chris- tians must use power if they wish to bring about social reform may be dis- quieting to some. In this section, therefore, the main point is to note that power, while important and not. to be ignored, should not be viewed as a final or ultimate Christian reality. Thus man should seek ways of reforming society without power when this is possible. Man as Christian should keep in mind that in the Christian vision power is not to be part of man’s final state. This would suggest that in the world, power should be used to gradually eliminate itself as humanity moves closer to the eschaton,zG Power will

~6Karl Rahner’s "Theology of Power," TI 4, p. 406. 1352 / Review ]or Religious, Volume 32, 1973/6 never be completely eliminated in this world, so the challenge becomes to find more loving ways of using power based upon a Christian viewpoint which sees love as transcendent over power. Probably love’s transcendence over power has been most clearly expressed in the Christian tradition by St. Paul and those who have followed his thinking. Paul’s ideas on this point show up especially in his statements on the order of law. For Paul, while Christians are in this world they are "under the law" and therefore under power. But Christianity’s whole purpose in Paul is to free men from the law and make them the adopted children of God (Gal 4:4-6). Thus when Christians come to full life in the Spirit no law can touch them (Gal 5: 18). They live instead on a new basis, the basis of a loving relationship with God. Paul should not be interpreted as meaning that law never serves a positive purpose for men, as some have interpreted him. He does not mean that we can simply get rid of all law and power here and now.27 But he challenges us as Christians to live in a higher order, the order of love. Practically this means that when we as Christians set out to reform society we must work towards the higher ethics of love and brotherhood even though we face the facts of our world and soberly use power. A Christian or religious who becomes so wrapped up in a power ethic that he or she fails to manifest Chris- tian love to society is guilty of a greater distortion of the gospel than the Christian whose emphasis on love is so unnuanced and naive that it forgets the reality of power. Religious Life and Social and Political Reform The possible approaches to Christian social action so far considered-- political-critical theology, discernment of social strategies, power, and love-- give clues to methods of social action relevant for all Christians, not just for religious. Hence at this point our horizons are shifted somewhat as we ask whether there are any factors in the theology of religious life which can serve as specific suggestions as to how religious might function in the area of social and political renewal. Three factors of some possible help will be cited herein: the sociological nature of religious communities, the theology of religious vows, and religious poverty. The Sociological Nature of Religious Communities Around the beginning of the twentieth century the great German theologian, Ernst Troeltsch, developed a sociology of Christian religious bodies, doing this especially in his book, The Social Teaching of the Christian

zrStanislaus Lyonnet, "St. Paul: Liberty and Law," in Readings in Biblical Morality, ed. by C. L. Salm (Englewood Cliffs, New Jersey: Prentice-Hall, 1967), pp. 62-83, offers an excellent summary of St. Paul’s teachings on law, love, and freedom. Social and Political Involvement / 1353

Churches5s Much of what has transpired since in Christian social thought finds its roots in Troeltsch. In general Troeltsch’s work distinguished two main sociological types of Christianity: the Church and the Sect. To describe these two types of Christianity briefly, it can be said that the "Church" type of Christianity (exemplified by the Roman, Lutheran, and Calvinist branches of Christianity) tends by nature to be a large scale or institutional type of Christianity. As part of this large scale institutionalism, "Church" Christianity regularly has obligatory membership. It wants to take everybody in, usually doing so through infant baptism. Institutional Chris- tianity relies heavily on objective structures to perpetuate itself. Such structures may include a hierarchy, sacraments, and, notably in Protestant "Churches," an authoritative interpretation of the Bible. Institutional Chris- tianity usually has close ties with secular society. After all, it wants to take in the whole of society. Thus Catholicism and Lutheranism were especially close to Medieval feudal society, while Calvinism has been notably close to modern capitalist society. Some would even say that Calvinism created modern capitalist society. Throughout its history, institutional Christianity has had several weaknesses. Perhaps its main weakness has been that it has often had so much at stake in maintaining the status quo of secular society that it has been completely impotent in criticizing the evils of secular society. A second weakness of institutional Christianity is that it has had relatively low standards for membership, that is, in its desire to take in all of society it has tended to accept as members persons only shallowly committed to the gospel or not committed to it at all. Finally, institutional Christianity has on frequent occasions been insensitive to the needs of minority groups. This fault too has come from institutional Christianity’s close association with the status quo or in groups. The second great sociological type of Christianity, the Sect (for example, the Quakers, the Mennonites, and the Baptists in their original form) differs greatly from the Church type. Christian Sects do not emphasize the need to be institutionally organized; they are not concerned with establishing themselves as large scale organisms. Instead Christian Sects function as free associations. They have voluntary rather than compulsory membership and they typically accept only adult members. They are greatly concerned for the moral asceticism and perfection of their members and they almost always expect their members to live a life of real prayer and mysticism. They simply will not accept as members the lax Christians often accepted by in-

~s2 v. (New York: Harper Torchbooks, 1960)--the original German edition was in 1911. This is a massive and important work. No one today would claim that all religious bodies fit purely into one or the other of Troeltsch’s two types, and it would probably be more accurate to say that different religious bodies contain varying ad- mixtures of the two motifs Troeltsch describes. Nonetheless, Troeltsch’s analysis can surely help us see the social strengths and weakneses of different religious bodies. 1354 / Review [or Religious, Volume 32, 1973/6 stitutional Christianity. While not denying objective structures of salvation (sacraments and so forth), the Sects are far more concerned .with the sub- jective role of the Holy Sp!rit in Christianity. Another earmark of the Sect type of Christianity is that it regularly separates itself from the status quo of secular life. It has historically done this by adopting distinctive modes of dress, life style, and so forth. The ethos of the Amish and Hiitterites still persists in these separatist practices today. Related to its separatism from society, sectarian Christianity has tended to be highly critical of society. The leaders of Christian movements for social reform have usually been sectarian Christians. Perhaps the Quakers are the best example. The point is that in their separation from society, sectarian Christians are free to criticize it. They are not heavily committed to the existing order whereas institutional Christians often are. Weaknesses of sectarian Christianity include an occasional parasitism on society. For example, sectarians are often pacifists, but they could not maintain their pacifism if there were not some institutional Christians around to protect them. Also, and more seriously, the Christian Sect can be guilty of an esoteric perfectionism and self-concern, being so taken up with the perfection of its members that it ignores the world around it. Historically the greatest difficulty of sectarian Christianity has been that in spite of its critical spirit it has been irrelevant in solving social problems because it has been so taken up with improving its own religious experience. Prayer groups and charismatic groups which are growing up in Christianity today would do well to pay attention to the history of some of the Sects and thus not to develop their prayer life in a fashion which will make them irrelevant for social reform. With these characteristics of the Church and the ,Sect in mind, what can be said about religious communities and social action? The key point which must be noted right away is the unique position of religious communities vis- ~t-vis the Church and Sect types of Christianity. For perhaps more than any other single unit in Christianity, the Roman Catholic religious communities combine both of Troetsch’s types of Christianity. In spirit the Catholic religious communities are purely sectarian. They take only voluntary adult members. They stress prayer and personal holiness. They tend to have a life style distinct from that of society at large and they are often critics of society. But at the same time, the Catholic religious communities are clearly part of an institutional Church, a Church with hierarchy and sacraments, a Church heavily involved with the institutions of society: Religious communities are thus in the singular situation of bridging the two main sociological types of Christianity. Fasdnating and Frightening Prospects The, prospects of religious communities for the reform of society based on their sociological bridge position are both fascinating and frightening. The Social and Political Involvement / 1355 prospects are fascinating (and also challenging) inasmuch as it may be possible for religious communities to.use the Sect side of their heritage to overcome the main fault of institutional Christianity (overinvolvement in the social status quo and inability to criticize this status quo) while at the same time using the Church side of their heritage to overcome the main fault of sectarian Christianity (excessive distance from the real problems of society and consequent irrelevancy). If Catholic religious communities were to accomplish all this, their bridge position in Christian sociology would be a tremendous resource uniquely equipping them to reform society. On the other hand, the religious communities’ bridge position is a fright as well as a fascination. The fright comes because of the danger that religious communities’ immersion in both Church and Sect mentalities may result in their succumbing to the weakness of both mentalities rather tha.n using the strength of one mentality to overcome the failings of the other. The upshot of a possible giving in to this double weakness would be that religious communities would have a naive uncritical involvement in society (like "Church" Christianity) while at the same time not r~ally being close enough to the ,&odd to grasp society’s real problems (like "Sect" Christianity). A definite answer cannot be given as to how religious will use or fail to use their dual sociological ~structure in future efforts for social reform. But without doubt religious communities’ sociology is one of the most challenging and exciting issues which such communities must face when they consider their prospects for renewing society. One would only hope that religious communities will use their sociological position advantageously in the social field. A Theology of Vows Another unique resource of religious communities for social action is the vowed life of their members. The effect of this resource is to reinforce the social role which was earlier described as Christians’ primary role in society: the role of constant criticism of society in the light of the Gospel. By their very nature religious vows imply a protest against the absolutization of partial valiaes. They witness that the world’s ways of doing things, while good, are never quite good enough. Thus by their vows religious acquire a theological identity as critics or protestors against the shortcomings of society~ Much of the psychology of religious life stems from this vow centered therlogical identity meaning that religious have a very intense affinity with Christianity’s primal task of criticizing society. It is to be expected, then, that the efforts of religious at social reform will fit especially into the protesting or critical mode. The great freedom which religious gain through their vows equips them for a life style critical of society. Practically speaking, the nature of religious vows as symbols of protest suggests that religious who work for the renewal of our society might do so through symbolic gestures of criticism and confrontation: boycotts, demon- 1356 / Review ]or Religious, Volume 32, 1973/6 strations, fasting, working with outcast groups instead of with establishment people, civil disobedience, and so forth. These kinds of activities are close to the spirit of the vowed life. The stress given them does not mean that religious should never engage in social reform activities which have a more positive and less protesting nature, but it does mean that the vows of religious are basically a strong resource supporting the critical or protesting style of social reform. This point about vows and strategies for religious social reformers is the basis for the remarks previously made about religious holding public office. Poverty While all the vows of religious are a theological resource for social renewal, the vow of poverty can be cited more particularly as a resource for religious who seek to renew society. One of the most talked about books of recent years is The Limits to Growth,29 a research project done at MIT at the commission of a group of European community leaders. The conclusion of the book is that the most pressing social problem facing man today is the resource crisis. The book holds that modern man simply must cease consuming the goods and resources of our world at so fast a rate. If man does not turn from his consumerist life style, The Limits to Growth finds that our world will collapse in a fairly short period of years. Many other voices in society are also talking about the consumer crisis. Possible shortages of gasoline and boycotts of meat due to high prices are two recent examples of the consumer crisis. The idea of meat boycotts is in one sense particularly intriguing because its gesture of protest about the consumer crisis is a point of asceticism which was followed by Catholics for generations (Friday abstinence). Perhaps society is finding a need to do things the Church has stopped doing. In any case the vow of poverty, while it does not call upon religious to absolutely renounce the use of all material goods, establishes a religious life style based on a notably limited consumption of goods. Our world today is especially in need of the witness of religious poverty, that is, the world needs leadership in cutting down on the consumption of goods. Sadly, religious poverty is probably not giving that clear a witness today to the ascetical use of goods: religious impress many people as living rather well. But if religious can succeed in recovering their traditional spirit of poverty, that spirit could be effective in p~’oviding sorely needed social renewal, in creating a society concentrating not on the consumption of goods but on human services and development. Religious poverty, then, can be a great theological resource for social reform. Brief mention can be made of another aspect of the social reform po-

"ZgThe Limits to Growth, ed. The Club of Rome (Washington: Potomac Associates, 1972). Social and Political Involvement / 1357

tential of religious poverty, namely that such poverty will give religious a life style very close to that of poor and socially oppressed people. This closeness of life style should help religious to understand and effectively serve poor people, and it should help the poor people to accept religious as persons truly dedicated to serving them. None of this, of course, will happen if religious fail to live their poverty in an existentially meaningful way. Conclusion In conclusion, then, it can be said that from a theological viewpoint Christianity, while honestly and soberly admitting its limitations as a source of social reform, does have a variety of possible partial approaches to social questions. Some of its partial approaches cited herein apply to the whole Christian community (criticism, discernment, power, love). Others mentioned apply uniquely to religious communities (their sociological form, vows, poverty). All the approaches, because they are theological, may seem somewhat abstract. Readers may well wish to move on to more concrete techniques for working on society’s problems. If, however, we seek to renew our world in an explicitly Christian way, we simply must begin by taking stock of the possibilities of Christianity in the field of social action. We cannot ignore these possibilities. Hopefully, this article has clarified at least a little what Christians and religious as such might do in rebuilding human society. Freedom and Prayer in Directed Retreats

William J. Connolly, S.J.

William J. Connolly, S.J., is a staff member of the Center for Religious Develop- ment; 42 Kirkland Street; Cambridge, Massachusetts 02138.

The interest in directed retreats that has developed among active religious in the last three years may at first glance seem a simple, easily-understood phenomenon, an attempt to get help in returning to former observance after the adventures of the early post-conciliar years. A renewal of prayer, however, is never a simple matter. Genuine prayer is too rich and multi-faceted a reality for easy explanation. It is affected by too many influences and leads to too many life consequences. If, instead of explaining away the reali!y, we let that reality speak to us, we will find that it raises at least one question that may well be crucial for American religious life: How basic is freedom to the development of a life of prayer? This in turn leads to a second: How high a priority should individual freedom be given in directed retreats? Three Paradoxes A number of paradoxes have appeared in the extensive experience of directed retreats we have had in Cambridge at the Center for Religious Development in the last two years. The most surprising is the kind of person who has come for directed retreats. Not at all the quiet, reserved person often called "contemplative," he or she is far more often independent, ener- getic, adventurous, frequently an initiator and sometimes a prophet. Of six religious making directed retreats independently of one another at the Center during one recent week, for instance, one was an instructor at a black col- 1358 Freedom and Prayer / 1359 lege, another was beginning a new campus apostolate, a third initiating a new program in formation. In the directed retreat movement as we have known it, it has tended to be those who have gone into the inner city, formed small communities, started independent apostolates, been outspoken in the government of their communitiesqthe kind of person you would expect to "have no time for prayer"qwho have been willing to take this step to grow in prayer and the prayerful life. A second paradox. Those who look for directed retreats at the Center do not take this step because they feel obliged by a rule to pray or because they are conditioned by structures. They have made a free decision to pray. Sometimes the freedom of the decision is accentuated by a previous lack of prayer or even of inability to pray. A few years ago the spiritual director often heard: "I’m a religious, so I ought to pray." Now, he will more frequently hear: "I’ve thought it over, and I’ve decided to do something about prayer." A third paradox. The prayer developed is non-conformist. It does not begin with, or depend on, the habits of a group. It begins with and depends on the convictions of the individual. It develops in varied directions, follows its own rhythm, is integrated with the ifidividual’s life experience. It tends to be Scripture-oriented, very pragmatic in that it stresses what works rather than what sounds good, and is little influenced by the latest books on prayer. Free Enough to Pray From the vantage point of these three paradoxes, then, the directed retreat has the look of an adventure in Christian freedom. But it is the experience of the person while he attempts to pray that bears out most clearly the basic role of freedom in this renewal of prayer. The person who is controlled by fear, anger, a fixed idea of his future, finds himself incapable of more than superficial prayer. When he begins to be freed of that control, he becomes capable of a deeper prayer. The person whose life is defined by structures, who wants nothing more than to hold a teaching job, or be acceptable to his superiors, or not be reg~_rded as an oddity by his community, finds great difficulty with prayer until he is free to have his own desires and hopes. The religious whose life is so hemmed in by regulations that he cannot make significant decisions for himself also finds prayer hemmed in and dry. He cannot face a free God. The divine freedom is too much of a challenge to his own mind set. Repeatedly, people who learn to make their own decisions and shape their own lives begin to experience a deeper prayer. As the freedom grows, their ability to commit themselves in a vital way to Christ also increases. The problem of not being free enough to pray is only partially a problem with dominating structures. A person’s anger and fear limit his freedom and therefore his prayer more severely than structures can. The difficulty is that 1360 / Review ]or Religious, Volume 32, 1973/6 he often cannot become free of inner chains until the structures have been loosened. The only way to become free is to make decisions. Thus structures will enable and encourage prayer only when they are loose enough to encourage decision making.

Fostering Freedom in the Spiritual Exercises At every stage of the Spiritual Exercises, inner freedom is necessary. The person must be free enough to be himself before the Lord, to look at the Lord, to receive from the Lord, to commit himself to the Lord, to grieve with the Lord, to let himself be consoled by Him. The more freely and ex- pansively he enters into these stages, the more deeply he is likely to experience them? If freedom is essential to the experience of the Spiritual Exercises, what can be done to foster it? First, it must be recognized that giving priority to personal freedom is no easy matter. For one thing, the dfi’ector will encounter obstacles within himself. Spirituality is a heady discipline, and a tendency to think he knows what is best for everyone is an occupational hazard every spiritual director must deal with, some of us frequently. More perhaps than other practitioners who depend on communication for the success of their work, he must listen to the person he is trying to help, for only by listening can be become aware of the person’s inner reality, a reality the person himself is hard put to understand. It is in this reality that the Lord calls a person to his unique vocation, and it is here that the person responds or refuses to respond. Yet, the intellectual content of spiritual theology, sacralized by its close relationship with the most mysterious of God’s actions and therefore more fearsome, may make it difficult for the director to be a listener. He has the truth; what can he hope to gain from the long dreary business of paying close attention to the evolution of thought and feeling? Short-cuts come to look attractive, individual attention to seem wasteful, especially when there is too much to do to begin with. Rules and commands come to seem regrettable perhaps, but necessary; individual freedom important, but in practice too time consuming. The director of a personalized retreat must combat within himself five majo-’r enemies of the other person’s freedom: the director’s own desire to have others dependent on him; his fear that he may lose control of the retreat if the retreatant exercises freedom; the worry that he may not know what to do if the retreatant takes a path he himself is not accustomed to; aSee in Review ]or Religious the following articles: William A. Barry, S.J., "The Ex- perience of the First and Second Weeks of the Spiritual Exercises," January, 1973, pp. 102-9; William J. Connolly, "Story of the Pilgrim King and the Dynamics of Prayer," March, 1973, pp. 268-72; "Disappointment in Prayer: Prelude to Growth?" May, 1973, pp. 557-60; and "Appealing to Strength in Spiritual Direction," September, 1973, pp. 1060-3. Freedom and Prayer / 1361 his desire to achieve results in the retreat; inflexibility in his own spiritual life, with the tendency to feel his personal spirituality threatened when the retreatant goes his own way. Resistance to Freedom in the Director What are the practical consequences? Insecure people should not be directing one-to-one retreats. Success is too important to them, and so they are too dependent on structure to allow the retreatant his freedom. This would mean that the very young should not give directed retreats, and that older people who give them should not be dependent on them for ~. living or a sense of their own usefulness. Part-time spiritual direction, combined with some other work at which the director is successful, is usually the best situation for developing the freedom the director must have. His other work then provides him with whatever security he needs, and thus leaves him free enough to give personalized retreats without worrying excessively about failure. He can afford to let the Lord act in His own time and His own way, and can afford to leave the retreatant free. The freedom of the retreatant will often be protected by the director’s colleagues if he works with a team. They will frequently detect rigidity in his approach before he does and can point it out to him. If he is to benefit from a team approach, the team must have agreed to criticize one another’s practice, and he must be open to criticism. A director’s reliance on a method and his reluctance to depart from it is one of the more obvious banes of the directed retreat. Obvious because spiritual life, both spirit and life, could never be confined by a method and an attempt to do so is bound to be harmful. But addiction to method dies hard in the recent, attenuated tradition of the Spiritual Exercises; and directors are still found who believe, for instance, that the four "weeks" of the Exercises have to be given in every eight-day retreat. Their belief may well be costly to the retreatant who faces the Two Standards before the Lord has begun to free him from radical personal fears, or who tries to empathize with the Jesus of Calvary before he has a sense of His person and mission. He can easily fall into depression or anger that it may take several years for him to overcome. Or, he may never overcome them. After all, he has made the Spiritual Exercises, hasn’t he? And they didn’t take. If the retreatant’s freedom is to be fostered or even safeguarded in a directed retreat, the director must be primarily familiar not with a technique, but with what happens while a person is making the Exercises. He must listen carefully to the person and not categorize him as "priest," "sister," or even as "retreatant." He must avoid relying on lists of Scripture passages, charts of expected reactions, mimeographed sheets to be distributed before each day’s prayer. He must scrap every technique he has if that will help him to meet the person in the person’s actual situation. If he can do these things, he will probably be free enough himself to help the retreatant to be 1362 / Review for Religious, Volume 32, 1973/6 free. If he cannot, he has reason to fear that he will do the retreatant more harm than good. Resistance to Freedom in the Retreatant The person who applies to make a directed retreat will find resistance to freedom within himself too. Everyone finds the word "freedom" attractive, even compelling. A person seeking direction will always agree that he wants to be free, but may seize the first opportunity to become dependent. "Am I getting what I’m supposed to get out of this prayer? .... What’s the homework for today? .... I was thinking of taking another Scripture text that struck me a lot, but since you hadn’t assigned it . . ." There is a natural reluctance to letting ourselves face God and letting Him face us, and dependence on someone else’s ideas and techniques becomes a convenient way of escaping this encounter. So it is common for a person both to ask for freedom and yet seek, at least subconsciously, to avoid it. There is deep within us 20th century Americans, too, a hope that we can be saved by a method. We are impatient with being ourselves before the Lord and looking at Him. Contemplation does not give us enough to do. ’Tm just sitting around doing nothing" is familiar to everyone who has tried to help people toward more contemplative prayer. "I don’t know how to pray," which sounds so beguilingly humble at first, can later show itself to express an anxious hope for a technique that will excuse the person from the necessity of being himself before God. Whatever valid uses techniques may have, they fall short of usefulness and may be harmful when they are substituted for the rich and varied dialogue that the free God seeks to initiate and develop with the free human person. The Spiritual Exercises are intended to further that dialogue, not substitute for it. When they are reduced to a method, or are allowed by negligence to become that, their purpose is frustrated: It is, then, a primary responsibility of the director to help the retreatant to recognize and exercise his freedom during the retreat itself, and to combat any tendency to with- draw from this exercise.

Helping the Retreatant to Freedom The director will find that he must go out of his way to help the retreatant here and will have to spend time at it. His own attitude will be essential, but to overcome the conditioning that a lifetime of dependence on secular and religious structures has deposited, .he will have to be explicit and persistent. The interview that takes place before a person is accepted for a directed retreat thus has high importance. Neither the director nor the prospective retreatant has committed himself to anything. They.have a chance to look one another over and decide whether they want to work together. The director has an opportunity to ask why the person wants to make a directed retreat and how he understands such a retreat. Freedom and Prayer / 1363

There may be a discussion of the person’s religious history and of the director’s experience. In this way a free and knowledgeable decision can be made to undertake or not to undertake the retreat. Ancillary circumstances can also help the prospective retreatant to be aware of and deepen the freedom of his decision. If he has to plan a 500 mile trip to make the retreat, and live in unfamiliar surroundings while there, he is more likely to give himself energetically to prayer than he would be if he did not have to leave his own house. A man who makes his own decision to seek out a retreat director is more likely to be serious and deliberate about it than one who makes a retreat because his friends are malting it. A director who is aware of the importance of a free decision on the part of the retreatant will take such circumstances into account before he de- cides to give a retreat. Otherwise, he may pay the price of having to work with people who have not fully decided to pray. No Imposition of Regulations If the director really wants the retreatant to be free, he will not impose regulations on him. Imposed silence, refusal to allow the retreatant to receive mail or telephone calls, insistence that the retreatant pray in a particular place--such behavior would limit the retreatant’s freedom and thwart the single factor on which, after the action of God, the success of the retreat most depends: the retreatant’s mature ability to make his own decisions.2 This is not’ to say that there should not be quiet in a retreat situation, or that the retreatant should receive telephone calls. But the decision should be the retreatant’s, not the director’s. It can be helpful to discuss some of these matters either before or during the retreat. The retreatant, too, should, before an agreement is concluded to make a retreat, inform the director of anything he intends to do that may affect the director’s decision to give the retreat. If he intends to study, teach, conduct an extensive correspondence, or attend social functions during the retreat, he should inform the director so that the latter can decline to give the retreat if he does not want to contend with these preoccupations. Such communication is expected b~tween responsible adults and leaves both retreatant and director free people. Some of these measures cannot, of course, be easily adopted in retreat houses. Previous interviews may not always be feasbile. There may not be enough persgnnel to deliver telephone messages, sort mail, provide flexible arrangements for meals. But instead of allowing the physical plant to dictate the terms of the retreat, perhaps both serious directors and serious retreatants should first decide what measures are necessary for an adult retreat in which director and retreatant deal with one another as peers, and then

-°William A. Barry, "Silence and the Directed Retreat," Review [or Religious, March, 1973, pp. 347-51. 1364 / Review for Religious, Volume 32, 1973/6 find a situation in which such measures can be adopted. It has been observed that the more free a person is, the more likely he is to be capable of prayer. It has also been observed that deep personal prayer makes a person more free. Two Crucial Questions These observations raise two questions that are crucial for the directed retreat movement as they are crucial for the future of the American Church. Will we keep the directed retreat and other forms of help in prayer available to free, creative Christians or will we effectively deny such helps to them by clothing them in an atmosphere that free people cannot accept? Will the directed, personalized retreat actually help to develop Christian freedom? Those of us who have experienced the powerful pressures that militate against genuine freedom know how difficult it is going to be to withstand them. But it is also clear that unless we can withstand them a powerful instrument for Christian growth will lose its effectiveness. Social Consciousness in the Ignatian Exercises

William J. Byron, S.J.

Fathr William J. Byron’ is the Dean of the College of Arts and Sciences; Loyola Uni- versity; 6363 St. Charles Avenue; New Orleans, Louisiana 70118.

My opening thesis is not calculated to shock or offend those who have been formed by the Spiritual Exercises of St. Ignatius. Let me state it first and then explain. In simplest terms, I would argue that the Spiritual Exercises are individualistic, not social in content. Put another way: Ignatian spirituality, as an immediate expression of the Spiritual Exercises, is a self-interested spirituality. The fullness of Christian spirituality is social, of course, centered in charity which embraces the proper love of self, the total love of God, and the dedicated love of neighbor. But Ignatian spirituality, in its primitive expression in the book of .the Spiritual Exercises, is not the fullness of the Christian message, not the fullness of Christian spirituality. The Spiritual Exercises are a preparation, a conditioning process leading to a fuller participation in the Christian life. The Exercises are Christocentric but they emphasize a dimension that is not explicitly social; they emphasize an interpersonal relationship between the exercitant and Christ. I am not, however, asserting that the Exercises are narrow in their scope. I would rather want to suggest that they are wisely selective and, given their purpose, decidedly short of the full Christian message of social charity. Perhaps the development of my thesis would benefit from a textual overview. The Foreword and Purpose of the Exercises The foreword in the book of the Spiritual Exercises is the Anima Christi, 1365 1366 / Review Sot Religious, Volume 32, 1973/6 a prayer recommended but not composed by St. Ignatius, and not prefixed to the autograph copy? In this keynote prayer, the word "me" appears eleven times. "My" and ’T’ once each, and the plural pronoun "they" appears not at all. Moreover, this prayer is repeated at critical junctures in the Exer- cises-in the triple colloquy of the First Week, and in the colloquy of ’the Two Standards, for instance, as well as in the second and third methods of prayer. The purpose of the Spiritual Exercises, the text reveals, is "the conquest of self and the regulation of one’s life in such a way that no decision is made under the influence of any inordi’nate attachment" (no.-21 ). The exercitant reads in the First Principle and Foundation (no. 23) of the means whereby he may "save his soul." Nothing is mentioned there, possibly for reasons that respect sequential growth in spirituality as well as for reasons of sound soteriology, of saving the souls of others. The Particular Examination of Conscience The Daily Particular Examination of Conscience is outlined for the exercitant (no. 24)so that he may set out to "improve himself." Introduc- ing the General Examination of Conscience (no. 32) to the exerc’itant is the statement: "The purpose of this examination of conscience is to purify the soul and to aid us to improve our confessions." Covered in the General Examen are thoughts (no. 33), words (no. 38) and deeds (no. 42). In the section on words, the case where "one speaks of matters that do not pertain to his state" is illustrated by Ignatius with the example of a religious speaking "of wars or of commerce" (no. 40). He makes it clear, however, that such words are not "idle" and can be meritorious. Presumably, however, statements on the social issues of war and business do not pertain to the religious state as understood by the author of the Exercises when he wrote the book. In this same discussirn of sinning by word, Ignatius does provide us with a principle of adaptation that is important for a director who would want to bring the exercitant to a consideration of the social implications of Ignatian-Christian spirituality: "Among sins of the tongue may be considered ridicule, insults and other similar sins, which the one giving the Exercises may discuss iJ he judges it necessary" (no. 41:2, emphasis added). Today, the "one giving the Exercises" would surely want to incorporate the developing theology of social sin into the awareness of the retreatant. Another adaptation principle, this one derived from the Eighteenth Introductory Observation (Annotation) in the text of the Exercises, is pertinent here. "The Spiritual Exercises must be adapted to the condition of the one who aThe text from which I shall be quoting is Louis J. Puhl, S.J., ed., The Spiritual Exercises o] St. Ignatius (Westminster, Md.: Newman Pres~, 1951). Fr. Puhl notes (p. 162) that the Anima Christi first appeared at the beginning of the Exercises in an edition printed in 1583. Social Consciousness / 1367 is to engage in them . . ." says Ignatius. And he illustrates this with the phrase, "that is, to his age, education and talent." Again, the frame of reference is individualistic. However, it seems to me appropriately Ignatian to regard the word "condition" (which, of course, was not emphasized in the original text) as having central importance, and without losing sight of the centrality of .the individual in the experience of the Exercises, deal with that individual in the context of the question: What is the condition of contemporary man?~- Meditations on the Three Sins Continuing with the textual overview, we come to the First Exercise (no. 45), a meditation on the first, second, and third sin. The int.roductory prayer, never to be omitted throughout all the subsequent exercises, is a prayer for self, not others: ".. o that all my intentions, actions and opera- tions may be directed purely to the praise and service of His Divine Majesty" (no. 46). In the Second Prelude, "I will ask God for wh~it I want and desire .... Here it will be to ask for shame and confusion . . ." (no. 48). In the Second Point of this First Exercise, the reminder is given that a "great corruption" came upon the whole human race on account of the sin of Adam and Eve. In outlining this case study, the socially conscious director might call the retreatant’s attention to the notion of human solidarity, evident in the shared effects of original sin, but not so evident in the shared responsibility any single human being has with the rest of human nature with whom he stands, linked and locked hand-in-hand, so to speak, all around the world. Without in any way encouraging slippage from the awareness of personal sinfulness, the director can at this point sharpen that awareness by commenting upon sinful contemporary man’s unnoticed com- plicity in structural or social sin where, for example, surplus and need co- exist under a theoretical blanket of solidarity. This is, in fact, the "condition" of man in the modern world. The shock of recognition following upon such a consideration may generate the "shame and confusion" the exercise is designed to produce.3

~See also, the Directory of 1599, Ch. 8, no. 5. SFor more on the concept of social or structural sin, see: Peter J. Henriot, S.J., "The Concept of Social Sin," in Sourcebook on Poverty, Development and Justice (Cam- paign for Human Development, U.S. Catholic Conference, 1312 Massachusetts Ave., N.W., Washington, D.C.), 1973, pp. 63-82. The same author has an article on "Social Sin" in Chicago Studies, Vol. XI, no. 2, Summer, 1972. See also Patrick Kerans, S.J., "Theology of Liberation," Chicago Studies, Vol. XI, no. 2, Summer, 1972, for an excellent treatment of social sin. I am grateful to Dominic W. Maruca, S.J. for sharing with me his recognition of the opportunity in this exercise to direct the retreatant away from a self-conscious "Nathan-like" attitude toward sin and encourage a socially-conscious reflection on the 1368 / Review /or Religious, Volume 32, 1973/6

Many retreatants have been troubled and confused in a quite counterproductive way by the insistence in the Third Point of this exercise that they meditate on "a particular sin of anyone who, because of one mortal sin, went to hell" (no. 52). William Peters offers an interpretation of the text which not only helps one avoid the theoretical problems of mercy, justice, and the mystery of mortal sin in this case, but also opens another avenue for socially conscious reflection. Peters argues that "pecado mortal" should be translated "capital sin.’’4 One capital sin, not one sinful action, is the object of consideration. Capital sin is major sinfulness. It is deep disorienta- tion, habitual insensitivity to the things of God and the needs of neighbor. Such deep-down disorder stems from one of the seven "capital" roots. Re- flecting upon such major disorder and its inevitable consequence, the retreatant is better able to see, for instance, that the sin of Dives (Luke 16:19 if) is his insensitivity to the dying poor, an insensitivity rooted in pride and greedy self-indulgence. Such insensitivity, it should be noted, had developed to full maturity long before Lazarus ever appeared at the rich man’s gate. In the Third Exercise, a repetition of the First and Second Exercises, we have three colloquies. In the first, I ask, among other things, for "a knowledge of the world, that filled with horror, I may put away from me all that is worldly and vain" (no. 63:3). This need not present a difficulty to the socially conscious director if he interprets it in the light of the Johannine and Pauline understanding of "the world," but distinctions and discussion are needed to bring this part of the Ignatian text comfortably into line with the ecclesiology of the Second Vatican Council’s Pastoral Constitution on the Church in the Modern World where the line between sacred and secular is far thinner than it was in the lifetime of Ignatius. In his "Notes" following upon the discussion of "Penance" (no. 87), Ignatius misses the opportunity to include apostolic penance (that is, penance for others) in his list of the principal reasons (all individualistic) for performing exterior penance.

The Director and Social Consciousness If the textual evidence thus far supports the thesis that the book of the Spiritual Exercises is not explicitly a social document, it might be well to content of this particular text, thus stimulating quite early in the retreat, the desired social awareness. The same objective may be pursued by inviting the retreatant to take something like Bernard Haring’s discussion of the seven capital (principal, root, source) sins (cf. The Law o] Christ, Vol. I, Newman, 1961, pp. 374-82) and meditatively read the selection in the light of Thomas Clarke’s remark that "concupiscent man projects his addictions into concupiscent social structures." 4My thanks to William J. Walsh, S.J. for calling my attention to this point. See Wil- liam ..Peters, S.J., The Spiritual Exercises o] St. Ignatius: Exposition attd Interpretation (Jersey City, N.J.: The Program to Adapt the Spiritual Exercises, 1968), p. 62. Social Consciousness / 1369 pause to make the point that the intensive, possibly individualistic experience of the Exercises can still include and maintain a social vision, if the exercitant finds in the director, a man who has himself been formed by the Exercises, an embodiment of social consciousness. The primal experience of the Exercises, it would seem, brings one who is less spiritually and socially sensitive (one who is not yet aware of his inordinate attachments) into contact with a director who is presumably more spiritually and socially aware. This somewhat unbalanced relationship would, I should think, ordinarily hold in the primal experience of the Exercises. The point to note is that intensive individualism may be just what the exercitant needs at the time of the retreat. As his spiritual vision begins to clear during the retreat, he is unlikely to read social directives in the text of the Exercises. He must find them (read them, as it were) in the life of the director, whose social consciousness has developed not in spite of but because of the same primal experience. Moreover, a supportive, trusting, properly affective relationship normally develops in the interpersonal relationship that is the personalized, guided retreat. In such an environment, the sociological dictum that values are "caught" rather than "taught" may well apply. But the director must have a social consciousness if the retreatant is to catch any of it. Meditation on the Kingdom Returning to the text, we pick up with the meditation on "The Kingdom of Christ." Here the vision of the exercitant is widened. He is invited in the First Prelude "to see in imagination the synagogues, villages and towns where Jesus preached" (no. 91). In the First Point of the Second Part (no. 95), an explicit worldview is presented to the retreatant who sees "Christ our Lord, the Eternal King, before whom is assembled the whole world." And a reference--no more than that and therefore not to be made too much of---a reference to a social problem is made in the famous oblation at the end of this meditation: "Eternal Lord of all things.., it is my earnest desire and deliberate choice.., to imitate thee in bearing all wrongs and all abuse and all poverty . . ." (no. 98). But even here, it should be noted, poverty is mentioned as an individual, not a social condition. The Incarnation and the Nativity An even wider vision is opened up for the exercitant on the First Day of the Second Week in the First Prelude of the contemplation on the Incar- nation, a locus in the book of the Spiritual Exercises which I regard as the social cornerstone of Ignatian spirituality: "Here it will be to see how the three Divine Persons look down upon the whole expanse or circuit of all the earth, filled with human beings . . ." (no. 102). True, no social problem, only the severest of their spiritual problems ("going down to hell") is mentioned as the text continues; this is interpreted to mean that they are out of touch with God. But the exercitant, nevertheless, is asked to look 1370 / Review for Religious, Volume 32, 1973/6 not at himself but at humanity in need of help. This is a vision to be retained throughout the retreat. The First Point (no. 106) provides an international outlook ("behold all nations"). The same outlook carries through the Second and Third Points. In the colloquy, however, I pray for mysel[, not for the nations of the earth! Still, a qualitative improvement has been added to the vision of the exercitant---a worldview. It is of utmost importance to note that no. 130 of the book of the Exer- cises (Note IV after the First Day of the Second Week--the day on which the contemplation on the Incarnation is made) instructs the exercitant to take his Incarnational worldview forward to every "place or mystery I am about to contemplate" throughout the rest o] the retreat.~ In the Third Point of the Contemplation of the Nativity (no. 116), the exercitant sees our Lady, St. Joseph, and "the maid," all mentioned earlier, "making the journey and laboring that Our Lord might be born in extreme poverty, and that after many labors, after hunger, thirst, heat and cold, after insults and outrages, He might die on the cross, and all this for me. Then I will reflect and draw some spiritual fruit from what I have seen" (emphasis added). The literal direction is again individualistic but now necessarily filtered through the enlarging prism of the Incarnational view of humanity. Some of the "spiritual fruit" is likely to be social. This will be the work of the l_~rd who deals directly with the soul during the retreat. It is work, however, to be assisted by the director. The Two Standards Just before presenting the Meditation on the Two Standards, Ignatius gives an "Introduction to the Consideration of Different States of Life" (no. 135). Referring here to the meditation to be taken up next (The Two Stan- dards), Ignatius writes: "... let us consider the intention of Christ our Lord, and on the other hand, that of the enemy of our human nature" (emphasis added). It seems perfectly legitimate, if not necessary, therefore, to think of the Two Standards as representations of two intentions, two mind sets, two mentalities, ideologies, value systems, and ultimately as two cultures.6 Equipped with the worldview garnered and brought forward from his reflections on the Incarnation, the exercitant notes in the First Prelude to the Two Standards that "Christ calls and wants all beneath His Standard, and Lucifer, on the other hand, wants all under his" (no. 13’7). The Third Prelude, significantly and most importantly for the exercitant

¯ ~This important instruction was first pointed out to me by George A. Aschenbrenner, S.J. 6My thanks to Fr. George Aschenbrenner for indicating to me the strategic position of the emphasis on "intention" in no. 135. Social Consciousness / 1371 now turned outward from himself toward the world, calls for the grace of discernment of spirits: "Here it will be to ask for a knowledge of the deceits 6f the rebel chief and help to guard myself against them; and also to’ask for a knowledge of the true life exemplified in the sovereign and true Com- mander, and the grace to imitate Him" (no. 139). Karl Rahner sees a sequential strategy in the Standard of Satan who tempts one first with the "desire to possess" and then with the "desire to be somebody," and then on to a self-identification with the things possessed. This shift goes on almost unnoticed. Imperceptibly, the standard of values is changed: "The desire to be somebody leads ultimately to the desire to exist absolutely for self, and to the attempt to assert oneself unconditionally through an existential identification of self with one’s possessions and capabilitie.s.’’~ Culture and Counterculture When he considers the Two Standards, the retreatant is sorting out elements of the mentality, :ideology, or intention of Christ and comparing these with the mentality, ideology, or intention of Satan. The exercitant is dealing now with value systems. By this very fact, he is dealing with two cultures, for a culture, as I understand it, is characterized and identified by its dominant values. Rooted in any set of values is a design for living. The values become normative of behavior. If the dominant values of "the world," as considered in the Third Exer- cise of the First Week (no. 63:3), are the riches-honor-pride values of Satan (no. 142), then the dominant values of Christ, namely, poverty, insults, humility (no. 146), form the basis of a counterculture. The director must help the exercit~ant discover which yalue system runs deeper in him. No need for us to apologize for the fact that this is focused on the individual. This is moving toward a moment of personal conversion. Once a man is converted or reconverted to the mentality and intentionality of Christ, he is ready for action, ready to build the counterculture which is the Church, in the world, and on the way to the kingdom. To illustrate my point that these who choose the Standard of Christ thereby choose a countercultural stance in contemporary America, let me offer the following observation of psychologist Kenneth Keniston: This [the fact that today’s youth may be able to perceive the gulf between principle and practice, between creed and deed, more clearly than previous generations have done] points to one of the central characteristics of today’s youth in general and young radicals in particular: they insist on taking seriously a great variety of political, personal and social principles that "no one in his right mind" ever before thought of attempting to extend to such situations as dealings with strangers, relations between the races, or international politics. For example, peaceable openness has long been a creedal virtue in our society, but it has rarely been extended to foreigners, particularly those with dark skins. Similarly, equality has long been preached, but the 7Karl Rahner, S.J., Spiritual Exercises (New York: Herder and Herder, 1965), p. 175. 1372 / Review /or Religious, Volume 32, 1973/6

"American dilemma" has been resolved by a series of institutionalized hypoc- risies that exempted Negroes from the application of this principle. Love has always been a formal value in Christian societies, but really to love one’s enemies--to be generous to policemen, customers, criminals, servants, or foreigners--has been considered folly.S Ignatian principles require us to prefer "folly" and to choose what "no one in his right mind" would regard as wise. Some of the issues which Keniston alludes to remain with us as unsolved social problems because the dominant values of our society, populated in the main by "right minded" and "wise" people, tolerate a coexistence with such problems and often consign them to a category of "benign neglect." I regard the Meditation on the Two Standards as a personal exercise in conscientization, the process of consciousness-raising, written about by Paulo Freire’ and concerned essentially with the dawning awareness of dominant values which can, in fact, be oppressive forces. Once aware of the dominant values of Satan and of their oppressive, destructive force in. my life and my world, I pray for the courage to choose and be chosen for the dominant values of Christ. I elect identifiable membership in a counterculture.10 Third Degree ot Humility The Third Degree of Humility (no. 167) puts before the exercitant the choice of being with the poor because Christ was poor. He chooses in this way to be with Christ. Poverty is not chosen for itself; the choice is to be with and like Christ. Once there, what does the exercitant do? Presumably, he uses his wisdom and prudence (which, as the text suggests, the world no longer recognizes in him) to meet the needs he finds around him. A fuller understanding of social needs will await development outside the school of the Exercises which deals more immediately with the understanding of self. How he will meet those needs and, indeed, which of those needs he should attempt to meet, will be the work of discernment--another skill acquired in the school of the Exercises. After the retreat (out of school, so to speak) the Incarnational viewpoint will be retained, the habit of discernment will continue, and the social-spiritual awareness will grow with the flow of Igna- tian spirituality into the fullness of the Christian vision. But the full flow syoung Radicals: Notes on Committed Youth, A Harvest Book of Harcourt, Brace & World, Inc., 1968, p. 238. ~Paulo Freire, Pedagogy o] the Oppressed (New York: Herder and Herder, 1970). 1°The contemporary relevance of the Ignatian perception of the riches-honor-pride interlock is unwittingly demonstrated by economist John Kenneth Galbraith who asserts in his most famous book: "Broadly speaking there are three basic benefits from wealth. First is the satis]actiotl in the power with which it endows the individual. Second is the physical possession o] things which money can buy. Third is the distinction or esteem that accrues to the rich man as a result of his wealth" (The Affluent Society [Boston: Houghton-Mifflin, 1958], p. 88; emphasis not in the original). Social Consciousness / 1373 is, in my view, only initiated by, not contained in the book of the Spiritual Exercises. The life of the graduate should ,exceed the reach of the student, else what’s a diploma for? The Ignatian diploma is discernment, a special tool for the successful practice of life. My contention in these pages has been that in the school the emphasis is on the preparation of the student, not on the practice of life. Direct his vision to social problems, of course, but don’t instruct the exercitant in detailed remedies. Instruct him instead in how to choose what God wants to be chosen. Seeking God’s Will In the Fourth Point in the first of the "Two Ways for Making a Choice of a Way of Life in the Third Time," Ignatius says that "this will be to weigh the matter by reckoning the number of advantages and benefits that would accrue to me if I had the proposed office or benefice solely for the praise of God our Lord and the salvation of my soul" (no. 181; emphasis added). Benefits to me, not to others! God will care for the others, I interpret Ignatius as saying, perhaps through me, perhaps not. The important thing in the mind of Ignatius is that I choose what God wants me to choose now, that I know his will and do it. The Will of God and the Good of Mankind "But the will of God is identical with the good of mankind," observed Walter Rauschenbusch, the Social Gospel writer who died in 1918.11 Com- menting on this remark, James Gustafson interprets Rauschenbusch in these terms: "This means that what we can know about the good of mankind is knowledge about the will of God. What we can know about the will of God is knowledge of what is good for mankind. Everything turns on this hinge.’’12 With this insight, are we any better off? We can agree, I suppose, that what is good for mankind is the will of God. If we have agreement on this point, then we have discovered a social theme at the core of the quest which is the Spiritual Exercises, the quest for the Divine Will. But to admit this is not to say that the man of the Exercises has the solutions to social problems. It simply says that his discernment is much more crucial, risky, and difficult than may have been previously recognized. For only the arrogant and spiritually insensitive man would want to claim flatly that his view of what is good for the world is identical with the. will of God. Yet true knowledge of what is good for mankind is, if you accept Rauschenbusch’s insight, a source for knowing God’s will. What is good for mankind? To answer this question is a lifetime’s labor. But not to so labor is to abandon the quest for God’s will. Hence the experience of the Exercises propels a man into social involvement. 11Walter Rauschenbusch, Social Principles o] Jesus ( 1916), p. 128. lzJames M. Gustafson, "From Scripture to Social Policy and Social Acion," Andover Newton Quarterly, Vol. 9, no. 3 (January, 1969), p. 162. 1374 / Review ]or Religious, Volume 32, 1973/6

Social Specification of the Exercises I was struck by the echoes of Rauschenbusch in a recent essay by George Dunne.13 In discussing social change, the gospel, and Ignatian spirituality, Father Dunne takes a few paragraphs to present a self-defense against the charge filed against him in 1943 by Father Zacheus Maher, American Assist- ant to the Jesuit General. In giving a retreat that year to the theologians at Alma College in California, Father Dunne had, in the judgment of Father Maher, "ignored the Spiritual Exercises of St. Ignatius and substituted instead a series of brilliant talks on social subjects." Ft. Dunne, thirty years later, has this to say: It was impossible for me then--as it is now--to reflect upon Christ’s predilection for the poor, his warning to the rich, his parable of ’the Good Smaritan, his commandments of love, his Sermon on the Mount, his at once terrifying and inspiring parable of judgment narrated in the 25th chapter of Matthew’s Gospel, and much else besides, without seeing their bearing upon a host of "social subjects," such as the sin of segregation, anti-Semitism, the migrant farm workers, the second-class citizenship of Latin Americans, rats in the tenements, racial ghettos, the ]avelas in Rio, the slums in Calcutta, the gap between rich and poor, property claims and human claims, war, violence, etc. This also raises questions about the economic and social structures of our society and our tendency to regard them as God-given, binding the church- to the support of the status quo and of the privileged and powerful. Here was the fundamental difference between us. To me all of these concerns arose directly out of the Gospel and, since with few exceptions the Spiritual Exercises of St. Ignatius are reflections upon the Gospel, were related to those Exercises. To Father Maher they had nothing to do with the Gospel nor with the Exercises.~4 Directors of the Exercises have many well-known sources of help for the effective use of Scripture in an Ignatian retreat. The texts referred to by George Dunne in the above quotation are well suited for social specification in the prayer of the retreatant. It is noteworthy that all of the Scripture texts suggested by Ignatius in the book of the Exercises are apostolically oriented. He seemed anxious to give the process of individual liberation, well begun in the experience of the First Week, a clear apostolic specification in the subsequent weeks of retreat. The socially sensitive director will bring to this desired apostolic specification a pronounced social dimension. But how? Previous Literature on the Subject The literature on the social dimensions of the Spiritual Exercises is not extensive. What I have presented here differs from but does not necessarily contradict earlier discussions of the topic. The difference, as I see it, is that

13George H. Dunne, S.J., "The Winds of Change: A Personal Memoir about the Gospel and ’Social Subjects,’ " Commonweal, January 26, 1973, pp. 372-5. 14Ibid., p. 373. Social Consciousness / 137"5

I have restricted myself to the personalized, one-on-one, directed Ignatian retreat. Although other Jesuit writers like Gordon George,15 Theodore V. Pur- cell,1~ Thomas J. Casey,lr and Patrick J. Boyleis mention the director and his responsibility for making the Exercises socially relevant, they seem to be working more from the model of a preached retreat. This is not surprising since few men of their generation ever gave or made individually directed retreats until quite recently. Gordon George, writing in 1950 as a young graduate student in sociology, argued that the integration of magisterial statements on urgent, contemporary social problems in no way devalued the text or experience of the Exercises. Writing in 1963, Theodore Purcell offered a twofold thesis: "The heart of the Spiritual Exercises is charity, the love of God and neighbor. Secondly, the social sciences, perhaps more than any other discipline, can help both director and exercitant to understand what really is charity in practice.’’19 In other words, social science helps the director define charity. A Digression I would like to digress for a moment to consider the desirability of bringing the Exercises to social scientists. The directed retreat movement today in the United States is not, in my judgment, taking adequate initiatives toward laymen. I fear that some who are devoting full time to this apostolate of the directed retreat, but whose clientele is predominantly women religious, will develop a style and vocabulary that will make it difficult for them to reach active, influential laym~n who could profit from the experience of the Exer- cises. In terms of reaching social scientists, it must be said that the Spiritual Exercises will not solve the social problems of our day but they can motivate competent specialists to work, for the love of God and man, on the solution of especially complicated social problems, or in meeting particularly urgent social needs. Modification of the Original Thesis Before offering some rather general and certainly insufficient "how to" advice to the director, I think my opening thesis should be reconsidered. A slight modification will be helpful, and then the modified thesis ma.y serve as

l’~Gordon George, S.J., "Can and Should," Social Order, Vol. III, no. 10, December, 1950, pp. 450-460. a~;Theodore V. Purcell, S.J., "The Social Sciences and the Spiritual Exercises," in Robert F. Harvanek (ed.), Contemporary Thought and the Spiritual Exercises o] St. Ignatius Loyola (Chica~0: Loyola University, 1963), pp. 3-14. IrThomas J. Casey, S.J., "Resocialization through an Ignatian Retreat," Review ]or Religious, January, 1971, pp. 85-105. lsPatrick J. Boyle, S.J., "The Social Consciousness of the Spiritual Exercises," Wood- stock Letters, April, 1957, pp. 127-131. 19Theodore V. Purcell, S.J., op. cit., p. 3. 1376 / Review /or Religious, Volume 32, 1973/6 a useful reminder to the director as he offers suggestions for the prayer of the retreatant. Originally, I said: "The Spiritual Exercises are individualistic, not social in content." Now I would phrase it this way: The Spiritual Exercises are personal, not social in content. The social content comes from the suggested Scripture texts, from the recommended reading, from the faith experience and worldview of the director, and, last but by no means least, from divine activity in the soul of the retreatant. By social content, I do not mean detailed information about social problems, I mean instead the cultivation of that personal attitude like the attitude of Christ Jesus (Phil. 2:5 if), a social perspective like that which Ignatius built into his exercise on the Incarnation. Emphasis on the personal need not in a.ny way detract from a concern for the social. It may in fact be the best antidote to the inevitable discouragement social reformers must face. It may moreover be the surest route to the resolu- tion of social problems. As Paul Evdokimov has written: Since the end of the nineteenth century and especially after the Soviet experience, the mystical belief in the utopia o] an earthly paradise has given way to disillusionment and deep discouragement. It has become clear that the perfect society is unattainable because evolution will always go on. Only Christian personalism has a chance of resolving the problems; for unlike capitalist individualism and Marxist collectivism, it insists on the basic worth of the human person as subject (not object) and seeks his fulfillment only in communion with all other individuals (sobornost).:o No need, therefore, to apologize for an absence of consciously social references and specifically social content in the book of the Exercises. But this does not excuse the director from recognizing and accepting his responsibility, during the personally guided retreat, of maintaining an environment of truly Christian personalism. This means turning neither to the right of capitalist individualism, nor to the left of Marxist collectivism; it means as well no solipsistic U-turns into self. The socially sensitive director will do all he can to move the work of the retreat to the higher ground of Christian community consciousness. Suggestions to the Director Today’s director will enhance his own social consciousness by being with. the poor,~1 being open to other cultures, by reading books like Ren6 Lauren- z0"Social Dimension of Orthodox Ecclesiology," Theology Digest, Spring, 1970, p. 46. -~1I was impressed many years ago to learn that Alfred Marshall, the great neo-classical, late 19th-century British economist, walked regularly through the slums of London to maintain his motivation for continuing his relatively isolated and indirect theoretical work which he hoped would contribute in some way to easing the burdens of the poor. Whatever the verdict might be on the place of Marshall’s work as part of the problem or solution of pove’rty, the conscious exposure to the poor is surely a good thing for men whose professional energies are spent in libraries, offices, and conference rooms. Social Consciousness / 1377 tin’s Liberation, Development, and Salvation (Orbis, 1972), or Gustavo Gutierrez, Theology o] Liberation (Orbis, 1972)~ Robert Heilbroner’s The Grea’t Ascent (Harper, 1963) is still quite useful in getting a sense of world poverty. So are books by Barbara Ward, Gunnar Myrdal, and many others. Abundant bibliography is available elsewhere on domestic and international social issues like racism, poverty, unemployment, crime, and the multiple forms of injustices and inequality. The socially sensitive director will select and study and offer, where appropriate, for the consideration of the retreatant parables like that of the Good Samaritan, the unjust stewi~rd, the judgment parable of Matthew 25. He might want to supplement his exegetical studies with reading of the so- called Social Gospel writers like Walter Rauschenbusch. And, to put a good focus on a legitimate extension of the gospel message by means of a responsible hermeneutic, he will want to stay alert to developing news of current social issues like tax reform, busing, resistance movements, industrial strife, and so many others that crop up regularly in the headlines. A Sampler of Texts Finally, I would like to offer a sampler of texts, ancient and modern, that can serve to cultivate a social sensitivity during time of retreat. So you are not a miser, nor do you rob, yet you treat as your own what you have received in trust for others! Do we not say that the man who steals the coat of another is a thief? And what other name does he deserve who, being able to clothe the naked yet refuses? The bread you keep belongs to the hungry; the clothes you store away belong to the naked; the shoes that moulder in your closets belong to those that have none; the money you have buried belongs to the needy. Therefore, you have wronged all those to whom you could have given and did not. (St. Basil, Homily on Avarice). St. Cyprian spoke of sharing with the poor in the context of reparative penance. His people failed to flee the persecution of Decius, he says, and abandoned their faith instead because they were too attached to their possessions. What deceived many was a blind attachment to their patrimony, and if they were not free and ready to take themselves away, it was because their property held them in chains. That is what fettered those who remained, those were the chains which shackled their courage and choked their faith and hampered their judgment and throttled their souls, so that the serpent, whom God had condemned to eat of earth, found in them his food and his prey, because they clung to the things of earth. (St. Cyprian, De lapsis, no. 11). An early illustration of structural, social sin is seen in remarks by St. John Chrysostom on the institution of slavery.22 z’-’l am grateful to Carlos de la Cruz, S.J. for providing me with these and other selections from Chrysostom. On the important issue of social sin, see the references in note 3 above. For a fuller presentation of Chrysostom’s views on slavery, see his commentary on Paul’s Letter to Philemon, Homilies No. 3 and No. 4. 1378 / Review for Religious, Volume 32, 1973/6

And if someone asks from where does slavery come and why was it introduced into human life, I will tell you. Avarice, covetousness, ambition engendered slavery. Noah did not have slaves; neither did Abel, nor Seth, nor his descendants. All of this was the product of sin. And in another place on the same topic: If he who had the form of God has emptied himself taking the form of a slave so as to save the slaves, is it strange, then, that I, who am no more than a slave, make myself the slave of my fellow slaves? A direct line back to the beginning of the Christian tradition is visible in the person and audible in the words of Cesar Chavez, national leader of the farmworkers, who in 1968 at the end of his 25-day protest fast against unjust working conditions for agricultural laborers in America, said: When we are really honest with ourselves, we must admit that our lives are all that really belong to us. So it is how we use our lives that deiermines what kind of men we are. It is my deepest belief that only by giving our lives do we find life. I am convinced that the truest act of courage, the strongest act of manliness, is to sacrifice ourselves for others in a totally non-violent struggle for justice. To be a man is to suffer for others. God help us to be men. "God Help Us to Be Men" The Spiritual Exercises try in every way to help us become "really honest with ourselves." If there is any truth, or any suggestion of the possibility of truth in film director Luis Bunuel’s belief, as reported in the words of Robert Lauder, that "the cleric is the man who has totally conformed to an unjust social situation,’’-°3 then the custodians of the powerful apostolic instrument that is the book of the Spiritual Exercises must push themselves toward greater honesty. They must examine their conformities to see if they are free enough to use the Exercises for the liberation of others. If there is no social consciousness in the experience of the Exercises, it is because there is no social consciousness in the person of the director. As each of us works through the problem of his own complex conformities, infidelities, and deep social sinfulness, we can pray for all in the words of Cesar Chavez: "God help us to be men."

Z3Robert E. Lauder, "Luis Bunuel: Thi~ Surrealist as Moralist," America, February 3, 1973, p. 94. I Feel like Singing Forever

Sister Christine Freed, R.G.S.

Sister Christine Freed, R.G.S., lives at 5100 Hodgson Road; St. Paul, Minnesota 55112.

I feel like singing forever the mercies of the Lord for 30 precious days He gave me last summer. They were spent making the renewed Ignatian 30-day retreat at the Cenacle retreat house in Wayzata, Minnesota, with 33 other sisters representing many orders. I would like to describe this uniquely powerful experience and its impact on my life. Preparatory Days On Wednesday afternoon, July 10, the 34 of us arrived at the Cenacle and received a warm welcome from the Cenacle sisters who were to be our directors and from Father James Doyle, S.J.," the overall retrea*, master. We unpacked, explored the wooded grounds, found the snack bar, and made ourselves at home. The first two preparatory days we unwound, got acquainted, and listened to several insightful talks on such subjects as prayer with Scripture, the meaning of the renewed Ignatian Exercises, and the use of physical exercise and breathing techniques to facilitate prayer. These presentations plus the relaxed atmosphere made these days an ideal transition time from the daily hubbub into the deep silence and peace of the retreat. With the word of God and the guidance of experienced directors, we hoped to make this retreat as Ignatius had originally intended, that is, as a powerful, firsthand prayer experience, leading to new freedom for total service in the kingdom of God. Since this was to be a personally directed rather than a "preached" retreat, 1379 1380 / Review /or Religious, Volume 32, 1973/6

the evening of the second day we met our sister directors. Many of us were apprehensive about having a personal director, but I would like to say both for myself and for many to whom I talked after the retreat, that this was an especially enriching aspect of the retreat. Shape of the Retreat The third day we stepped into the retreat proper. Typically, a retreat day would include four or five hours of meditative prayer, the keeping of a prayer journal, a meeting with the director, and, of course, meals, the Eucharistic meal, walks, and so forth. The subject matter for the times of prayer was determined by the Ig- natian Exercises, but with plenty of allowance for the freedom of the Spirit. We were given many Scripture references on each topic from which we could choose. Then we simply prayed with Scripture in hand and felt more truly than ever before that the "word of God is quick and powerful, and sharper than any two-edged sword, dividing between soul and spirit, and bone and marrow, and is a discerner of the thoughts and intents of the heart" (Heb 4:12). Many of us were surprised that so much time of intensive prayer, for the most part, passed quickly and easily. After each meditation we briefly recorded the high points (and low points) in our prayer journals. I had thought this would lead to too much introspection but found rather that it resulted in a much keener awareness of what the Spirit was doing within me and asking of me. The meeting with the director was a time for discerning together the past day, and for keynoting the spirit of the next. I found that a director can quickly help you discern what God is doing in your life. Gradually I was to see further fruits, a growing ability to discern for myself, and an ever greater ease in sharing on a deep faith level. Obviously the Cenacle sisters had planned every detail with care. For example, the meals were well balanced, simple but delicious, and accompanied by music that fit the spirit of the days. As time progressed, we all grew to have a great sense of expectation for the Eucharistic meal each day. Although the readings, the homily, and singing were carefully planned to suit the day, there was also a spirit of spontaneity and freedom, so that the Masses summed up and became the highlights of the retreat. I would just like to add here that another very special gift during the retreat was Father Doyle’s compassion, wisdom, and deep penetration of Scripture. He not only shared these during the Eucharist but was also available for private interviews throughout the retreat. The First Week The retreat consisted of 4 "weeks" (the number of days in an Ignatian week varies, depending on the guidance of the Spirit). As a backdrop for the 1 Feel like Singing Forever / 1381 entire retreat we spent the first two days meditating on the great Christian theme of God’s love for us. The first week we focused on original and personal sin, seeking the grace of true sorrow and of total acceptance of God’s forgiveness. Growth in self- knowledge was inevitable. As for me, I had thought of myself as a person with considerable self-knowledge, but at this time I discovered patterns and disguised motivations which had been binding me unrecognized. By showing me these things, the Lord mercifully started a process of unshackling. The first week was hard; as my director said to me sympathetically, "Looking at ourselves is not always so pleasant." But I was to see it then and even more clearly see it now as a time of great mercy. One day at Mass during the week, Father Doyle said a prayer for the healing of painful memories. He invited those who desired to enter into this prayer, and I did so wholeheartedly. The Lord had an answer waiting for me later in the retreat. The Second Week The second week was on the life of Jesus. We sought the grace to "know Him more clearly, love Him more dearly, follow Him" with total surrender. These days were unspeakably gifted and though I couldn’t communicate everything, I would like to share one overwhelming grace of this week. In seeking entry into the mysteries of Christ’s life, I rediscovered the center of Jesus’ being--the Father’s will. From multiple vantage points, the same truth forcefully hit again and again---only the Father’s will matters. One afternoon outside, I felt the sun’s warmth, a slight touch of a breeze, and was simply embraced by His love, flowing over my entire being. As I was walking towards the house afterwards, it seemed as if He was saying: "I embrace you always with my will." The understanding of the depth of this truth continues to grow each day. The Third Week The third week was on the Passion of Jesus. In the middle of the summer we 34 celebrated Holy Week with deep solemnity. On our "Holy Thursday" I experienced one of the most meaningful Passover meals of my life. Then came the meditations on the Passion. From the time when I had been seriously ill, about four years before, I had not really meditated at length on the Passion. I had been able to accept suffering on the grounds that it could produce compassion, but I could not see its direct fruitfulness in my own situation. This week, then, was my first real look in a long time at Jesus’ Passion, and He simply showed me it was real. I asked Him what I had often asked before, if my sufferings could really be one with His and therefore fruitful. It seemed as if He said: "I am the vine and you are the branch, aren’t you?" (reference to a meditation during the second week from John 1382 / Review /or Religious, Volume 32, 1973/6

15). It was as simple as that! Because we are one with Him, everything is fruitful. After years of struggle for deeper acceptance, He gave me the truth of my oneness with Him in His sufferings and death and the consequent gift of joyful acceptance. The Fourth Week The fourth week was Easter. Two gifts during this last week stand out. in my mind. One was the understanding that Mary would,have been incapable of receiving such great joy in seeing Jesus risen if her heart had not been enlarged by the deep suffering she had shared with Him in His passion. The implications for my own and others’ lives are no doubt obvious. The prayer for healing of painful memories said during the first week was answered this week! In meditating on Jesus’ resurrection appearance to His disciples behind locked doors, I felt a deep sense of His peace and joy entering me as He said, "Peace be with you." Then a great desire grew in me to accept with this same peace and joy every moment of my past life. I started going back to times of sickness, hospital tests, and days ! had considered completely ~wasted, asking for the grace to accept them now with praise and thanksgiving. They could be nothing but good and fruitful since His love had permitted them. Then earlier painful memories came back, and I felt a strange combination of their pain and His peace. After the meditation when I was writing about it in my journal, I suddenly felt overwhelmed and broke into tears. But at the very same instant, I knew His healing power was at work in me and thanked Him. To share the full significance this had for me, I’d like to share some of the ideas from Father Doyle’s.homilies earlier in the retreat. He talked about the deep meaning of the memory, saying, for example, that when a man has amnesia he loses his identity because he no longer has the memories of his past experiences that made him know who he is. Finally in one homily Fatl~er said that your memory actually is your heart (since the retreat, I’ve heard that the heart is the subconscious, another expression of the same truth). In accepting the memories of my past life, I was accepting my heart, myself. So that evening out walking, it suddenly came to me that by healing painful memories, /esus was showing me in a new way that He wanted my whole heart. What a gift of new life in resurrection week! The last two days of the retreat we spent much time outside walking, re- joicing in God’s love as in the beginning. These meditations were to lead us to the response of total surrender. In spite of everything He had taught me earlier in the retreat, I was preparing myself for this amazing feat of total surrender! I so wanted it to be total! But with His usual patience, Jesus led me to Matthew 11:28-30, "My yoke is easy and my burden light." Strange how we always tend to make things hard by thinking we have to do them ourselves. I feel confident that the surrender was more total than ever before, but it was easy; it was His gift. 1 Feel like Singing Forever / 1383

General Effects The realization that everything without exception is pure gift was in fact one of the fruits of the retreat. Another fruit was the dissolving of many current life problems due largely to the self-knowledge and the trust gained. A third general effect was that never before had I been so aware of the powerful working of the Lord within me. I think this was due to the keeping of a journel and simply to the amount of time spent in prayer. But there is definitely a carry-over of this awareness. With it came the sure ~nowledge that God answers. When we ask with expectant trust He will answer our prayers, but always in His own time, and in His way. The inner healing received during retreat continued for several months and is causing radical changes for the better in my life. I learned new forms of prayer, for example, letting the Spirit use my imagination as a means of entering the mysteries of Christ’s life. (I had tried this briefly in the novitiate but hadn’t liked it, considering it a rather low form of prayer, since after all, the imagination is not reality.) On one of the last days, the retreatants reviewed reprints of the article called "The Examen of Consciousness" by George Aschenbrenner, S.J., from Review ]or Religious. This vital new form of the old particular examen has become for me a very practical way of bringing the spirit of the retreat into daily life. Briefly, the examen of consciousness is spending ten or fifteen minutes reviewing your day in the presence of the Spirit, but not so much looking for the good and bad actions, but rather viewing the things for which to be grateful to God and looking to see where God has been leading you as indicated by the movements of your own heart, such as peace or turmoil. In one of his last homilies, Father Doyle warned us not to expect immediate perfection after the retreat. The retreat, he said, is a seed, and truly this has been so. Community Dimension Except for the opening days, the three break-days between the weeks, and the last day, the retreat was kept in silence, yet we were a community traveling together. During the natural high points of communication, such as the daily Mass and the break-days, we often shared in depth. On one occasion a sister, who had planned to ask for dispensation, renewed her vows with joyful tears of recommitment. We shared like this despite the fact that we reflected the gamut of personalities, stages in the spiritual life, interests, and occupations. Several sisters had made the retreat in preparation for their final vows, and two sisters were celebrating their golden jubilees. The rest of us were at many stages between. It became evident in speaking to people that the Lord had met each one where she was and had powerfully transformed her. So on the last days exuberance filled the air as we celebrated Pentecost and felt that we were truly being sent forth by the Spirit. 1384 / Review Jor Religious, Volume 32, 1973/6

Since that day, I have talked to many other sisters who have made 30- day retreats at other places. I found that there were variations in how the retreats were conducted and naturally variations in individual experiences, because of their uniqueness, but the overall result seemed to be the same. We were set free to walk more in the Son, in the embrace of His will, to listen to His Spirit, serve His people, and sing His praise. Subject Bibliography for Religious

R. F. Smith, S,J.

Books and periodicals to be considered for inclusion in this bibliography should be sent to." Subject Bibliography for Religious; 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. Items in the bibliography preceded by a dash are books and separate publications; items without such a dash are articles and non- separates. The compiler of the bibliography, R. F. Smith, S.J., is a member of the Department of Historical Theology in the Divinity School of St. Louis University; 3634 Lindell Boulevard; St. Louis, Missouri 63108.

Abortion "Beyond the Crossroads: A Report on the 1973 Convention of the National Right to Life Committee," Triumph, July 1973, pp. 11-3. Caprile, Giovanni, S.J., "II magistero della Chiesa sull’aborto," Civilt?t cattolica, May 19 1973, pp. 359-62. Chauchard, P., "L’avortement," Revue thomiste, 1973, pp. 33-46. Deen, Henri, "La presse ’catholique’ et l’avortement," Pens~e catholique, no. 144, pp. 85-92. Dillon, Valerie Vance, "Abortion: The Moment of Truth," U.S. Catholic, Septem- ber 1973, pp. 37-8. Doyle, John P., "Action in the Wake of ’Death Monday,’" Social Justice Review, July-August 1973, pp. 133-5. Facione, Peter A., "Cailahan on Abortion," American Ecclesiastical Review, May 1973, pp. 291-301. Fagone, Virgilio, S.J., "I1 problema dell’inizio della vita dell’uomo: A proposito dell’aborto," Civilt~ cattolica, June 16 1973, pp. 531-46. Freedman, Rabbi Sheldon, "Jewish Religious Tradition and the Issue of Abortion," Dimension, 1973, pp. 90-3. Glenister T. W., "The Rights of the Unborn," Tablet, June 16 1973, pp. 557-9. "H~rtenwort der de.utschen B~schofe zum Schutz des ungeborenen Lebens, Herder Korrespondenz, 1973, pp. 296-9. --Lader, Lawrence, Abortion 11: Making the Revolution (Boston: Beacon, 1973), .pp. xiii, 242, $7.95. "Een nieuwe katholieke strategie inzake abortus," Streven, June 1973, pp. 888-906. Orloski, Richard J., "Abortion: A Deeper Look at the Legal Aspects," U.S. Catholic, September 197’3, pp. 39-40. 1385 1386 / Review /or Religious, Volume 32, 1973/6

--Probldmes dthiques de l’avortement (Toulouse: Privat, 1973), pp. 189, F 23. Riga, Peter’J., "Roe vs. Wade: The New Class Warfare," Priest, September 197’3, pp. 13-8. Th6ry, A., "L’avortement dans la 16gislation franqaise," Esprit et vie, 1973, pp. 293-5. .Thibault, Odette, "Avortement et contraception: il sera difficile demain de faire la distinction," ln]ormations catholiques internationales, June 1 1973, pp. 6-8. Westley, Richard, "The Right to Life Debate," Critic, July-August 1973, pp. 50-9. Wolfe, Ronald, "The Abortion Question and the Evangelical Tradition," Dimension, 1973, pp. 84-9~ Accountability "Accountability: The Listening Church" [5-item symposium], Chicago Studies, 1973, pp. 115-204. Africa Ankrah, E. Maxine, "Women’s Liberation: Has the African Woman Settled for Tokens?" New Black[riars, 1973, pp. 264-74. Boerakker, Hans, M.H.M., "Traditional Marriage versus Customary Marriage," AFER, 1973, pp. 142-51. "Des chr6tiens d’Afrique parlent . . ." [2-item symposium], ln]ormations catholiques internationales, June 1 1973, pp. 14-23. Edwards, Adrian, C.S.Sp., "Reflections on a Report," New Black]riars, 1973, pp. 260-3. Guti6rrez Portero, M., O.C.D., "El hambre de vivir en la religion africana," Misiones extranjeras, May-June 1973, pp. 33-64. H~iselbarth, Hans, "Afrika--neues Zentrum der Christen," Evangelische Theologie, 1973, pp~ 311-22. Hastings, Adrian, "A Report on Marriage," New Black[riars, 1973, pp. 253-9. --Hirmer, Oswald, Die Funktion des Laien in der katholischen Gemeinde: Unter- suchungen in der a]rikanischen Mission (MiJnsterschwarzach: Vier-TiJrme, 1973), pp. xviii, 200. --Lobinger, Fritz, Katechisten als Gemeindeleiter: Dauereinrichtung oder Ober- gangsli~sung? Er]ahrungen in der ,4]rikamission (Miinsterschwarzach: Vier- TiJrme, 1973), pp. xvi, 112. Magesa, Lawrence, "Catholic Yet African," AFER, 1973, pp. 110-7. Mbiti, John, "Church and State: A Neglected Element of Christianity in Con- temporary Africa," A]rica Theological Journal, December 1972, pp. 31-45. Mshana, Eliewaha, "The Challenge of Black Theology and African Theology," A]rica Theological Journal, December 1972, pp. 19-30. Mshana, Eliewaha E., "Church and State in the Independent States in Africa," A]rica Theological Journal, December 1972, pp. 46-58. O’Grady, Desmond, "Christianity with an African Accent," Month, 1973, pp. 147-9. Shorter, Aylward, W.F., "Three More African Eucharistic Prayers," AFER, 1973, pp. 152-60. Singleton, Michael, W. F., "On Gas Bottles and Gospels," AFER, 1973, pp. 119-29. Singleton, M., W.F., "The ’Peasant Priesthood,’ " New Black]riars, 1973, pp. 201-7. Toso, C., "Relazioni inedite di P. Bonaventura da Ceriana sulla missione ’ne’ regni di Congo, Angola e luoghi adiacenti,’" Laurentianum, 1973, pp. 296-331. Aged --Jonas, Doris G. and David J., Young till We Die (New York: Coward, McCann and Geoghegan, 1973), $6.95. Aggressivity Csikszentmihalyi, Mihaly, "Sociocultural Speciati6n and Human Aggression," Zygon, 1973, pp. 96-112. Waelhens, A. de, "R61e de l’agressivit6 dans le psychisme humain," Revue thdologique de Louvain, 1973, pp. 158-61. Subject Bibliography [or Religious / 1387

Alcoholism Sybicki, Steve, "Alcoholism: A Hidden Disease," Sign, July-August 1973, pp. 5-8. Alienation Bronfenbrenner, Martin, "A Harder Look at Alienation," Ethics, July 1973, pp. 267-82. Amerindians Wonderly, William L., "’The Incarnation of the Church in the Culture of a People,’" Missiology, 1973, pp. 23-38. Anmesty Wills, Charles F., "Amnesty: No Easy Answer," Chaplain, Summer 1973, pp. 16-39. Anointing of the Sick Gots, Anton; "Die erneuerte Liturgie ffir die Kranken und Leidenden," Heiliger Dienst, 1973, pp. 58-62. Gy, P., O.P., "Le nouveau rituel des malades," Notitiae, 1973, pp. 108-18. Newns, Brian, "The Ordo Unctionis Infirmorum Eorumque Pastoralis Curae," Clergy Review, 197:3, pp. 451-8. Oury, Guy, "Le nouveau rituel des malades," Esprit et vie, 1973, pp. 375-9. Anthropology D6rrie, Heinrich, "La doctrine de l’ame dans le n~oplatonisme de Plotin b. Proclus," Revue de th~ologie et philosophie, 1973, pp. 116-34. --Dudley, Edward J., The Wild Matt Within: An Image in Western Thought ]rom the Renaissance to Romanticism (Pittsburgh: University of Pittsburgh, 19.73), pp. xi, 333, $11.95. Grelot, P., "Homme, qui es-tu? Les onze premiers chapltres de la Gen~se," Cahiers evangile, no.4, pp. 3-59. MacLean, Paul D., "The Brain’s Generation Gap: Some Human Implications," Zygon, 1973, pp. 113-27. --Nornengast, Urda, Der att’drogyne Mensch (Bellnhausen fiber Gladenbach: Hinder ,und Deelmann, 1972), pp. 312, DM 21. --Ravitch, Norman, comp., Classical Man (Belmont, California: Wadsworth, 1973), pp. ix, 235, $3.95. --Ravitch, Norman, comp., Modern Matt (Belmont, California: Wadsworth, 1973), pp. x, 176, $3.95. Scheltens, D., "Complexiteit en eenheid van de mens," Bijdragen, 1973, pp. 188-203. Steinthal, Erich F., "The Engadiner Kollegium," Zygon, 1973, pp. 152-7. Veer, Albert C. de, "Aux origines du De natura et origine attitnae de saint Au- gustin," Revue des ~tudes aagustiniennes, 1973, pp. 121-57. Apocalyptic Prigent, P., "Apocalypse et apocalyptique," Revue des sciences religieuses, 1973, pp. 280-99. Apologetics --Montgomery, John Warwick, ed., Christianity ]or the Toughminded: Essays in Support o] an Intellectually De[ensible Religious Commitment (Minneapolis: Bethany Fellowship, 1973), paper, $3.95. --Walgrave, J. H., Un salut aux dimensions du monde (Paris: Cerf, 1970), pp. 188. Architecture Busquets, Pere, "Examen de la problem~itica actual de las construcciones ecclesiales," Phase, 197’2, pp. 147-68. Petersen, Joan M., "Some Titular Churches at Rome with Traditional New Testa- ment Connexions," Expository Times, June 1973, pp. 277-9. 13’88 / Review ]or Religious, Volume 32, 1973/6

Art --Abbate, Francesco, ed., Christian Art o] the 4th to the 12 Centuries, trs. by Pamela Swinglehurst (New York: Octopus, 1972), pp. 158, $2.95. Berger, K., "Der traditionsgeschichtliche Ursprung der traditio legis," I/igiliae christianae, 1973, pp. 104-22. Dulaey, Martine, "Le symbole de la baguette darts l’art pal6ochr6tien," Revue des etudes augustiniennes, 1973, pp. 3-38. "Jewish and Christian Art" [3-item symposium], Sidic, 1973/1, pp. 35-42. Plunkett, Sister Paul Marie, S.S.J., "Art in Contemporary Liturgy: A Visual Lan- guage of Celebration," Dimension, 1973, pp. 79-83. Schwartz, Barry, "Humanism in Modern Art," Humanist, July-August 1973, pp. 28-31. Asia "The Church in a Fast Changing Asia," Kerygma, 1973, pp. 72-95. Atheism F6hr, E., "Naturwissenschaftlicher Atheismus am Ende," Anzeiger ]iir die katholische Geistlichkeit, 1973, pp. 180-7. King-Farlow, John, "Monism, Naturalism and Nominalism: Can an Atheist’s World View Be Logically Expressed.?" Laval th~ologique et philoso’phique, 1973, pp. 123-42. Vancourt, R., "La ’religion de l’homme,’ " Esprit et vie, 1973, pp. 312-16. Wolfe, Bertram D., "I Learn that Nobody Is Watching Me," Humanist, July- August 1973, pp. 20-7. Augustinians Aparicio, Te6fllo, "La persecuci6n religiosa y la orden de San Agustln en la independencia de Filipinas," Estudio agustiniano, 1972, pp. 277-350. Fern~indez, Quirino, "Notas de la historiografla agustiniana en el Peril," Estudio agustiniano, 1972, pp. 361-76. Austria Kr~itzl, Helmut, "De synodo dioecesana vindobonensi ab anno 1969 usque ad annum 1971 celebrata," Periodica, 1973, pp. 149-58. Baptism Barth, Gerhard, "Zwei vernachl~issigte .Gesichtspunkte zum Verst~indnis der Taufe im Neuen Testament," Zeitschri]t ]iir Theologie und Kirche, 1973, pp. 137-61. Cateehesi dell’iniziazione cristiana," [3-item symposium], Vita pastorale, January 1973, pp. 6-20. Cho, John Chongnahm, "John Wesley’s View on Baptism," Northeast Asia lournal o] Theology, September 1’972, pp. 29-41. --Halligan, Francis Nicholas, Sacraments o] Initiation and Union (New York: Alba, 1973), paper, $3.95. L6cuyer, J., "Rapport entre foi et bapt~me dans la liturgie," Ephemerides theologicae Iovanienses, 1973, pp. 87-99. L6gasse, S., "Foi et bapt~me chez saint Paul: Etude de Galates 3, 26-27," Bulletin de litt~rature eccl~siastique, 197.3, pp. 81-102. Martlnez, Pablo, ",~Progreso de la teologia en el ritual del bautismo para nifios?" Phase, 1972, pp. 101-14. Metodio da Nembro, "Nuovi aspetti delia catechesi battesimale nelle missioni," Laurentianum, 1973, pp. 120-54.. --Newman, Albert Henry, A History o] Anti-pedobaptism ]rom the Rise o] Pedo Baptism to A.D. 1609 (reprint of 1897 work; New York: AMS, 1973), pp. xi, 414, $12.75. Ratzinger, J., "Taufe und Formulierung des Glaubens," Ephemerides theologicae lovanienses, 1973, pp. 76-86. Subject Bibliography [or Religious / 1389

Renard, A., "Rituel du bapt6me et dimanche du bapt~me dans les Eglises luth6riennes scandinaves," lrdnikon, 1973, pp. 131-64. Schmitt, J., "Le milieu baptiste de Jean le Pr6curseur," Revue des sciences religieuses, 1973, pp. 391-407. Secondin, Bruno, "Baptism: Death and Resurrection with Christ," Carmel in the World, 1973, pp. 22-31.

Barlb~ Karl, 1886-1969 Bentley, James, "Karl Barth as a Christian Socialist," Theology, 197.3, pp. 349-56. --Gollwitzer, Helmut, Reich Gottes und Sozialismus bei Karl Barth (Munich: Kaiser, 1972), pp. 59, DM 6. Hartwell, Herbert, "Last Thoughts of Karl Barth," Scottish Journal o] Theology, 1973, pp. 182-203. --McConnachie, John, The Barthian Theology attd the Matt o] Today (reprint of 1933 edition; Freeport, New York: Books for Libraries, 1972), pp: 335, $12.50. O’Collins, Gerald, "Karl Barth on Christ’s Resurrection," Scottish Journal ol The- ology, 1973, pp. 85-99. Benedictines "Dom Franzoni: ’Aujourd’hui St-Benoit vivrait en Bidonville,’" ltz/ormations catholiques internationales, July 1 1973, pp. 10-2. Kortenaar, Henry ten, "A Roman Abbot outside the Walls," Commonweal, July 27 1973, pp. 396-7. Ledoyen, H., Bulletin d’histoire b~n~dictlne, t~ 8, pp. 529*-656*. Polonio, Valeria, "La congregazione di Monte Oliveto a meth Seicento," Rivista di storia della Chiesa in Italia, 1972, pp. 369-420.

Bible. O.T. Psalms Cherian, C. M., "The Psalms: Invitation to Worship," Jeevadhara, 1973, pp. 119-31. Fischer, Balthasar, "Neue Hilfen zum christlichen Psalmenbeten in der nachkonzi- liaren Liturgia horarum von 1971," Liturgisches Jahrbuch, 1973, pp. 97-111. Mesters, Carlos, "The Psalms: Certainty ahead of Us, History in Our Hands," Carmel in the World, 1973. Bibliographies Aldama, Joss A. de, "Boletin de literatura antigua cristiana," Estudios eclesiasticos, 1973, pp. 271-83. "Bibliografia" [principally on Italian Church History], Rivista di storia della Chiesa in Italia, 1972, pp. 571-642. ["Bibliographie de Jacques Maritain"], Esprit et vie, 1973, couverture, p. 186. Bibliographie de la philosophie, 1973, pp. 4-106. "Bibliographie internationale de sociologie des religions," Social Compass, 1973/1, pp. 85-9. Bijlefeld, Willem A., "Introducing Islam: A Bibliographical Essay," Muslim World, 1973, pp. 171-84. Book Reviews o] the Month, June 1973, pp. 1-54; July 1973, pp. 1-51. Bulletin signal~tique 527, 197’3, nos. 2081-4437. Canon Law Abstracts, 1973/2, pp. 3-78. Delcuve, Jean, S.J., "L’ann~e th6r6sienne: Bulletin bibliographique," Vie consacr~e, 1973, pp. 234-40. Kramer, Thomas, "Bibliography: First Sacraments," Origins, August 2 1973, p. 125. Kraus, Joh., S.V.D., "Missionswissenschaftliche Themen in Festschriften 1960-1971," Neue Zeitschri[t fiir Missionswissenscha/t, 1973, pp. 105-32. Lecler, Joseph, "Histoire des doctrines eccl6siologiques," Recherches de science religieuse, 1973, pp. 277-310. Ledoyen, H., Bulletin d’histoire b~nddictine, t. 8, pp. 529*-656*. Macleod, Donald, "A Bibliography for Christians: Preaching," Christianity Today, August 10 1973, pp. 12-9. 1390 / Review 1or Religious, Volume 32, 1973/6

--McCory, James Comly, Jesuit Relations o/ Canada, 1632-1673: A Bibliography (reprint of 1937 edition; New York: Ben Franklin, 1973), pp. xv, 310, $17.50. Phillips, James M., "Notes for a Bibliography on Christianity in Japan since 1945," Japan Christian Quarterly, 1973, pp. 108-16. Piryns, E., "A Short Bibliography of Shinto," Japan Missionary Bulletin, 1973, pp. 360-70. Religious and Theological Abstracts, 1973, nos. 335-942. R#pertoire bibliographique de la philosophic, 1973, no. 3016-6074. Steiner, Roberta, "The Sacred Bull: A Bibliography on Male Birth Control," Synergy, no. 40, pp. 18-23. Zalba, Marcelino, "Boletin can6nico-moral 1973," Estudios eclesiasticos, 1973, pp. 231-70. Biologics Meynell, Hugo, "Monod’s Muddle;" Month, 1973, pp. 241-3. --Ruse, Michael, The Philosophy o! Biology (London: Hutchinson University Library, 1973), ~ 3.00. Thorpe, William, "Reductionism--Its Powers and Its Limits," Teilhard Review, 1973, pp. 34-6. Viganb, Mario, "Caso, telenomia, finalitg," Civiltdt cattolica, May 5 1973, pp. 222- 31. Birth Control Dionne, Robert Jo, "~Humanae vitae’ re-examined: A Response," Homiletic. and Pastoral Review, July 1973, pp. 57°64. McCormick, Richard A., "The Silence since ’Humanae Vitae,’" America, July 21 1973, pp. 30-3. Steiner, Roberta, "The Sacred Bull: A Bibliography on Male Birth Control," Synergy, no. 40, pp. 18-23. Thibault, Odette, "Avortement et contraception: il sera difficile demain de faire la distinction," ln]ormations catholiques internationales, June 1 1973, pp. 6-8. Bishops Coccopalmerio, Francesco, "De collegialitate episcopali in schemate emendato (1970) Legis Ecclesiae fundamentalis et de collatione cum doctrina Vaticani II," Periodica, 1973, pp. 69-98. Doyle, A., "The Role of the Bishop in the Liturgy," Australasian Catholic Record, 1973, pp. 130-9. Kyle, Charles, Jr., "The Simple Life of Bishop Topel," St. Anthony Messenger, August 1973, pp. 28-37. Zurowski, Marian, S.J., "Synodus episcoporum in quantum ’partes agens totius catholici episcopatus,’" P~riodica, 1973, pp. 375-92. Blacks Becken, Hans Jiirgen, "Schwarze Theologic in Siidafrika," Evangelische Missions- Zeitschrilt, 1973, pp. 75-83. "The Black Experience and the Church" [10-item symposium with basic bibliography], Review and Expositor, 1973, pp. 281-376. Hill, Edmund, O.P., "Black Theology," New Black[riars, 1973, pp. 244-52. Lester, Julius, "Merton," Katallagete, Summer 1973, pp. 21-6. Mshana, Eliewaha, "The Challenge of Black Theology and African Theology," AJrica Theological Journal, December 1972, pp. 19-30. Olson, Howard S,, "The Development of Black Theology in America," A]rica Theological Journal, December 1972, pp. 8-18. Tinney, James S., "Black Muslims: Moving into Mainstream," Christianity Today, August 10 1973, pp. 44-5. Washington, Joseph R., Jr., "The Roots and Fruits of Black Theology," Theology Today, 1973, pp. 121-9. Subject Bibliography ]or Religious / 1391

Bolivia Schulze, W. und H., "In Bolivien hat sicb die Gewalt verselbst~indigt," Orientierung, 1973, pp. 126-7. Bonaventure, St., 1221-1274 Dallari, Daniele Primo, O.F.M.Cap., "I diciassette anni di govemo di san Bona- ventura, secondo fondatore dell’ordine francescano," Doctor seraphicus, April 1973, pp. 19-40. Jozzelli, Attilio, "Pensiero economico e politico in san Bonaventura," Doctor seraphicus, April 1973, pp. 7-18. Mariani, Eliodoro, O.F.M., "Scienza e sapienza in san Bonaventura," Doctor seraphicus, April 1973, pp. 41-53. Pruni~res, Louis, "Itin~raire de l’esprit en Dieu," Etudes ]ranciscaines, 1973, pp. 13-78. Bonhoeffer, Dietrich, 1906-1945 Beal, J., "Men for Others: Bonhoeffer’s Reflections on the Ministry," Bijdragen, 1973, pp. 162-87. Marranzini, Alfredo, S.J., "Sanctorum communio: L’ecclesiologia di Dietrich Bon- hoeffer," Civiltd cattolica, March 3 1973, pp. 464-9. Boredom Bleistein, Roman, S.J., "Freizeit und Langeweile," Stimmen dbr Zeit, July 1973, pp. 468-79. Brazil Figge, Horst H., "Umbanda--Eine Brasilianische Religion," Numen, August 1973, pp. 81-103. --Gallet, Paul, Freedom to Starve, trs. by Rosemary Sheed (Baltimore: Penguin, 1972), pp. 249, $2.45. "’J’ai entendu les cris de mon peuple’ (D6claration d’gv~ques et de sup~rieurs religieux du Nord-Est br6silien)," Etudes, July 1973, pp. 31-48. MacEoin, Gary, "Social Sinners in Brazil," Christian Century, August 1 1973, pp. 780-3. Tyson, Brady, "Brazil: Nine Years of Military Tutelage," Worldview, July 1973, pp. 29-34. Buddhism Bloss, Lowell W., "The Buddha and the N~ga: A Study in Buddhist Folk Re- ligiosity," History o! Religious, August 1973, pp. 36-53. Desch~.lets, L~o, O.M.I., "Dialogue avec le bouddhisme lao," Kerygma, 1973, ~p. 68-71, --Raguin, Yves, Bouddhisme---Christianisme (Paris: Epi, 1973), pp. 136, F 18. Schmidt-Glintzer, Helwig, "Der Buddhismus im friihen chinesischen Mittelalter und tier Wandel der Lebensfiihrung bei der Gentry im SiJden," Saeculum, 1972, pp. 269-94. Campus Ministry Musy, Guy, "Pastorale universitaire ~ I’U.N.R.," Au coeur de l’A]rique, 1973, pp. 109-15. Canada Clifford, N. K., "His Dominion: A Vision in Crisis," Studies in Religion, Spring 1973, pp. 315-26. Grant, John Webster, "’At Least You Knew Where You Stood with Them’: Re- flections on Religious Pluralism in Canada and the United States," Studies in Religion, Spring 1973, pp. 340-51. Harvey, Julien, "Vie religieuse: Present incertain--avenir possible," Relations, 1973, pp. 175-7. 1392 / Review ]or Religious, Volume 32, 1973/6

Kiesekamp, Burkhard, "Presbyterian and Methodist Divines: Their Case for a Na- tional Church in Canada, 1875-1900," Studies in Religion, Spring 1973, pp. 289- 302. Lemieux, Raymond, "The Church and the Survival o[ Canada," Ecumenist, 1973, pp. 56-61. "Pour l’amour d’un pays: Cent ans au service d’un peuple" [10-item symposium], Commuttautd chrdtienne, 1973, pp. 250-330. Canon Law Amen, Maurice, C.S.C., "Canonical Equity before the Code," Jurist, 1973, pp. 25-48. Bertrams, Wilhelm, "Die Bedeutung des 2. Vatikanischen Konzils fiir das Kirchen- recht," Osterreichisches Archiv ]iir Kirchenrecht, 1972, pp. 125-62. Canon Law Abstracts, 1973/2, pp. 3-78. Colombo, Carlo, "De statu personarum in Lege Ecclesiae fundamentali," Periodica, 1973, pp. 59-68. Composta, Dario, "Teologia del diritto divino positivo: La Chiesa fondazone e istituzione di Gesfi," .4pollinaris, 1973, pp. 36-68. De Paolis, Velasio, C.S., "De legitimitate poenarum latae sententiae in iure poenali canonico," Periodica, 1973, pp. 319-74. Dombois, Hans, and Alexander Hollerbach, "Argumenta ad propositionem Sche- matis Legis Ecclesiae fundamentalis variati, praesentatam a convertu peritorum iuris ecclesiastici Heidelbergae congregato A.D. 1970," Periodica, 1973, pp. 434-43. Geiger, Willi, "Problems of Administrative Jurisdiction in the Church," International Catholic Review "Communio," 1973, pp. 172-82. "Legis Ecclesiae fundamentalis Schema emendatum: Propositiones revisae a Collegio peritorum congregato Heidelbergae A.D. 1971," Periodica, 1973, pp. 444-66. "A Proposed Introduction to the New Code," AFER, 1973, pp. 1’61-7. Romita, F., "La ’caritas christiana’ sorgente dell’ordinamento giuridico della Chiesa dopo il Vaticano 1I: I lavori ed i risultati del IV congresso Canonistico Pastorale," Monitor Ecclesiasticus, 1972, pp. 464-81. Sobanski, R., "La parole et le sacrement facteurs de formation du droit eccl6si- astique," Nouvelle revue thdologique, 1973, pp. 515-26. Varalta, Zaccaria, O.F,M.Cap., "De iurisprudentiae conceptu," Periodica, 1973, pp. 39-58. Weber, Paulus, "De Legis Ecclesiae fundamentalis studio a coetu peritorum Heidel- bergensi Johanne Dombois duce instituto," Periodica, 1973, pp. 423-33. Zalba, Marcelino, "Boletin can6nico-moral 1973," Esmdios eclesiasticos, 1973, pp. 231-70. Capuchins Iraola, A. R., "Derechos de los ’hermanos auxiliares’ a la luz de las constituciones," Laurentianum, 1973, pp. 279-95. Carmelites Valabek, Redemptus Maria~ "Mary’s Place irt Carmel," Carmel in the World, 1973, pp. 41-63. Catechetics "Grasso, Domenico, S.J., "I1 catechismo dei bambini," Civilt?~ cattolica, June 16 1973, pp. 573-9. Pierce, Alden, M.M., "Catechetics in Evolution," AFER, 1973, pp. 134-41. --Voetzel, Ren6, Didactique biblique selon les Ecritures, v. 2: Nouveau Testament (Yaound6, Cameroun: Edit. Ci6, 1972), pp. 822, F 60. Catechists --Lobinger, Fritz, Katechisten als Ge~neindeleiter: Dauereinrichtung oder Ober- gangsl6sung? Er]ahrungen in der AIrikamission (Miinsterschwarzach: Vier-Tilrme, 1973), pp. xvi, 112. Subject Bibliography for Religious / 1393

Virlet, Jean-Marie, "Le cat6chiste comme animateur," Catdchistes, 1973, pp. 333-52. Catechumenate Casteleyn, P., "’Zomaar een zaadje’ . . . Over de werking van de catechumenale gemeenschap in het bisdom Antwerpen," Collationes, 1973, pp. 239-43. Catherine dei Ricci, St., 1522-1590 --Di Agresti, M. Guglielmo, Sainte Catherine de Ricci (Toulouse: Privat, 1972), pp. 336, F 28. Catherine of Siena, St., 1347-1380 Centi, Tito, O.P., "I mali della Chiesa e le prospettive di una riforma nel pensiero dis. Caterina da Siena," Rassegna di ascetica e mistica, 1973, pp. 155-68. Catholic Action Jim6nez Urresti, Teodoro-Ign., "La Acci6n Cat61ica, exigencia permanente," Burgense, 1973/1, pp. 271-342. Celebration Swyngedouw, J., "From Community to Communitas," Japan Missionary Bulletin, 1973, pp. 345-54. Celibacy Griffe, E., "Apropos du canon 33 du Concile d’Elvire," Bulletin de litt~rature eccl~siastique, 1973, pp. 142-5. Knight, David M., S.J., "Will the New Church Need Celibates?" New Catholic World, September-October 1973, pp. 207-11. McNulty, James F., O.S.A., "Sexuality and the Celibate Priest," Emmanuel, 1973, pp. 298-304. Novak, Michael, "On Celibacy and Marriage," Commonweal, July 27 1973, pp. 398, 415; August 24 1973, pp. 447, 463. Quinn, Gary J., "On Celibacy: Calvin and the Catholics," American Ecclesiastical Review, 1973, pp. 302-12. Censorship Walsh, Michael ]., S.J., "Diez-Alegria and Censorship," Month, 1973, pp. 235-8. Change and Changes Collins, Raymond F., "A Witness to Change: The New Testament," Louvain Studies, Spring 1973, pp. 229-44. O’Grady, Colin, M.S.C., "Change in Theology," Louvain Studies, Spring 1973, pp. 209-28. Wachter, Maurits De, S.J., "Change and Renewal in Moral Method," Louvain Studies, Spring 1973, pp. 255-64. Walgrave, J. H., O.P., "Change in Christian Dogmatic Language," Louvain Studies, Spring 1973, pp. 245-54. Chaxisms --Brockhaus, Ulrich, Charisma und Amt: Die paulinische Charismenlehre au] dem Hintergrund /iir ]riihchristliche Gemeinde]unktionen (Wuppertal: Brockhaus, 1972), pp. 260, DM 28. Chastity Huftier, M., "Amour et chastet6," Esprit et vie, 1973, pp. 262-8. Chile "Chiles BischiSfe in Konflikt mit Allende?" Herder Korrespondenz, 1973, pp. 326-8. Fernfindez, Julio, "L’6ducation des travailleurs au Chili," Relations, 1973, pp. 172- 4. 1394 / Review jor Religious, Volume 32, 1973/6

Moreno, Fernando, "Limitaciones de ’La via chilena hacia el socialismo,’ " Criterio, 1973, pp. 215-21. China "Christian Values among the Chinese," Catholic Mind, September 1973, pp. 2-7. Ha’ng, Thadd~ius, "Chinamission-~Christengemeinden oder Oberbau?" Orientierung, 1973, pp. 122-4. Swift, Mary Grace, "The Art.of Dance in Red China," Thought, 1973, pp. 275- 304. Church, Theology of --Balchand, Asandas, S.J., The Salvific Value o/Non-Christian Religions according to ,4sian Christian Theologians Writing in ,4sian-published Theological Journals, 1965-1970 (Manila [P.O. Box 1815]: East Asian Pastoral Institute, 1973), pp. 81, paper, no price indicated. Baragli, Enrico, S.J., "Dialogo opinionale nella Chiesa," Civiltd cattolica, June 2 1973, pp. 425-3’8. Baragli, Enrico, S.J., " ’Opinione pubblica’ nella Chiesa," Civiltd cattolica, June 16 1973, pp. 547-59. Baragli, Enrico, S.J., "Segreto ed informazione nella Chiesa," Civiltd cattolica, May 19 1973, pp. 347-58. Campelo, Mois6s, "La Iglesia y los cristianos, sacramento del mundo," Estudio agustiniano, 1972, pp. 255-76. "The Catholicity of the Church" [12-item symposium], St. Vladimir’s Theological Quarterly, 1973, pp. 5-151. Collarini, M., "Dimensioni dell’unith della Chiesa in Cipriano di Cartagine," Laurentianum, 1973, pp. 81-119. Collarini, M., "Dimensioni dell’unith della Chiesa in Cipriano di Cartagine: Asp~tto istituzionale," Laurentianum, 1973, pp. 251-78. Di Marco, A., "Misterium hoc magnum est (Ef. 5,32)," Laurentianutn, 1973, pp. 43-80. Eyt, P., "Sociologies de l’institution religieuse et th6ologle de l’Eglise," Nouvelle revue th~ologique, 1973, pp. 527-38. Feuillet, A., "L’incorporation des chr6tiens au Christ," Esprit et vie, 1973, pp. 342- 50; 369-71. "Kirche, Hoffnung der Menschen . . ." [3-item symposium], Mann in der Kirche, .July-August 1973, pp. 1-30. Langevin, Paul-Emile, "Les artisans du Royaume," Laval th#ologique et philosophique, 1973, pp. 143-64. Lecler, Joseph, "Histoire des doctrines eccl6siologiques," Recherches de science religieuse, 1973, pp. 277-310. Menne, Ferdinand W., "Strukturwandel der Kirche---Verh~ngnis oder Chance?" Herder Korrespondenz, 1973, pp. 310-3. "No Salvation outside the Church?" Dialog, 1973, pp. 174-216. Pinkus, L., O.S.M., and C. Valenziano, "Il femminile, Maria e la Chiesa: Ricerca sui temi del femminile relativamente al modello mariale e alia instituzione ecclesiale nella cultura cristiana," Marianum, 1972, pp. 386-95. .Rousseau, O., O.S.B., "L’6volution eccl6siologique de Dom Lambert Beauduin entre les deux conciles du Vatican," Questions liturgiques, 1973, pp. 63-78. --Russo, Adolfo, La Chiesa, cotnmunione di salvezza in ,4. Rosmini (Naples: Facolth Pontificale di Teologia di Italia Meridionale, 1973), pp. 187, L 2800. ETippett, A. R., ed., God, Matt and Church Growth (Grand Rapids: Eerdmans, 1973), pp. xii, 447, $7.95. Wilcken, J., S.J., "Theses on the Nature of the Church," Australasian Catholic Record, 1973, pp. 113-7. Cloister Lainati, C. A., "La cl6ture de sainte Claire et des premieres clarisses dans la 16gislation canonique et dans la pratique," Laurentianum, 1973, pp. 223-50. Subject Bibliography ]or Religious / 1395

Colleges and Universities Beum, Robert, "Facts, Fancies, and Faculty Handbooks," Thought, 1973, pp. 189- 212. Donohue, John W., "Green Light for Universities," America, July 21 1973, p. 29. Lowell, Kim, "College Co-ed Apartment Houses," Sign, September 1973, pp. 5-9. Sacred Congregation for Catholic Education, "What Is a Catholic University?" Origins, July 5 1973, pp. 88-9. --Weth, Rudolf, Christof Gestrich, and Ernst-Ltider Solte, Theologie all staatlichen Universitiiten? (Stuttgart: Kohlhainmer, 1972), pp. 115, DM 10. Colunga, Alberto, O.P., 1879-1962. Salguero, J., and S. Velaco, "El P. Alberto Colunga, O.P. (1879-1962): Maestro de ciencia y de santidad," Teologla espiritual, 1972, pp. 367-84. Communication and Communication Media Park, Leland M., "Radio, TV and the Evangelist: The Mass Media at Work," Christiav Century, August 15-22, 1973, pp. 804-7. Communitarians Rigby, Andrew, and Bryan S. Turner, "Communes, Hippies et religions s6cularis6es: Quelques aspects sociologiques de formes actuelles de religiosit6," Social Compass, 1973/1, pp. 5-18. Schmidt, A., "’Lord’s Family’--Erfahrungsbericht einer Kommune," Neues Hoch- land, 1972, pp. 516-33. Confirmation --Bauman, William A., and Therese Randolph, Together at Confirmation (Notre Dame: Ave Maria, 1973), pp. 96, $1.50. Biemer, Giinter, "Die Firmung al~ Sakrament der Eingliederung in die Kirche," Diakonia (Austria), 1973, pp. 29-37. --Burke, Anne, S.N.D., Twelve Lessons [or Confirtnation in Secondary Schools (London: St. Paul, 1973), ~,.35. "La confirmaci6n" [7-item symposium], Phase, 1972, pp. 199-290. "Confirmation--At What Age?" [4-item symposium], Sower, 1973, pp. 34-47. "Forum--Firmung--Sakrament der Mtindigkeit," Diakonia (Austria), 1973, pp. 38-57. --Halligan, Francis Nicholas, Sacraments o! Initiation and Union (New York: Alba, 1973), paper, $3.95. Confraternities De Sandre Gasparini, Giuseppina, "Un’immediata ripercussione del movimento dei Bianchi del 1399: La regola di una ’fraternitas alborum’ in dioecesi di Padova," Rivista di storia della Chiesa in Italia, 1972, pp. 354-68. Confucianism Bollinger, Edward E., "Saion, Okinawa’s Neo-confucian Reformer," Northeast Asia Journal o] Theology, September 1972; pp. 13-28. Park, Pong Bae, "The Confucian Moral Philosophy of Harmony," Northeast Asia Journal o] Theology, September 1972, pp. 1-12. Conscience Bak, F., "Bernard H~iring’s Interpretation of’Cardinal Newman’s Treatise on Con- science," Ephemerides theologicae lovanienses, 1973, pp. 124-59. --Donnelly, John, and Leonard Lyons, eds., Conscience (Staten Island: Alba, 1973), pp. x, 249, $4.95. Kenny, Gregory, C.M.F., with Edward Wakin, "Can My Conscience Be My Guide," U. S. Catholic, September 1973, pp. 6-13. Contemplative Institutes Bielecki, Giovanni, "Contestazione della vita contemplativa: Analisi della cause alia luce del magistero pontiflcio," Rivista di vita sprituale, 1973, pp. 276-94. 1396 / Review for Religious, Volume 32, 1973/6

Contemporary Situation Bonner, Gerald, "Christianity and the Modern World-view," Eastern Churches Re- view, 1973, pp. 1-15. Dani61ou, Jean, "Crise ou reniassance religieuse?" Revue des deux mondes, April 1973. Delamare, Charles, "Petite apocalypse de la culture," Etudes, June 1973, pp. 829- 42. Holmes, J. Derek, "The Church in the First Half of lhe Twentieth Century: An Historiographical Survey," Clergy Review, 1973, pp. 437-50. Kuhn, A., "Kulturkampf gestern--und morgen?" Neues Hochland, 1972, pp. 482- 90. Lef~vre, Luc J., "Fin du clerg6 et minist~res des vocations, II: Les suggestions des censeurs de FEglise," Pens~e catholique, no. 144, pp. 20-32. --Oraison, Marc, Le temps des alibis (Paris: Seuil, 1973’), pp. 139, F 16. Picken, Stuart D. B., "Kant and Man’s Coming of Age," Scottish Journal o] Theology, 1973, pp. 63-70. Conversion Every, George, "Rome--through Geneva," Tablet, June 30 1973, pp. 604-5. N6doncelle, M., "La ph6nom6nologie d’une conversion d’apr~s le ’Journal’ de Charles du Bos," Nouvelle revue theologique, 1973, pp. 648-66. Creation Hosinski, Thomas E., "Creation and the Origin of the Universe," Thought, 1973, pp. 2’13-39. Jaki, Stanley L., "God and Creation: A Biblical-scientific Reflection," Theology Today, 1’973, pp. 111-20. Cuba Domfnguez, Jorge I., "The Cuban Revolution, 1973," Worldview, July 1973, pp. 26-8. Suhor, Mary Lou, "US & Cuba: Time for a Detente," Christianity and Crisis, June 25 1973, pp. 123-7. Cultures and Civilizalions Poupard, Paul, "Eglise et culture," Esprit et vie, 1973, pp. 295-303. Cursillos --Gil, Cesfireo, Siete rollos para dirigentes de CursiHos de Cristiandad (Salamanca: Sigueme, 1972), pp. 254. Sufirez, F., and C. Sfinchez, ldeario (Madrid: Secretariado Nacional de C’ursillos de Cristiandad, 1972), pp. 374. Czechoslovakia Lacko, M., S.J., "Le r~tablissement de l’Eglise grecque-catholique en Tch~coslova- quie," lstina, 1973, pp. 48-69. Day, Dorothy, 1897. Frary, Tom, " ’Dein Reich komme’--Die theologie der Dorothy Day," Orientierung, 1973, pp. 127-9. Death Hinske, Norbert, "Todeserfahrung und Lebensentscheidung," Trierer theologische Zeitschri]t, 1973, pp. 206-27. --Hinton, John, Dying (2nd ed.; Baltimore: Penguin, 1972), paper, $1.65. "How You Can Help the Dying: An Interview with Elisabeth Kubler-Ross," St. Anthony Messenger, August 1973, pp. 1’2-7. Huger, Erwin, "Absterben ist noch kein Sterben," Orientierung, 1973, pp. 133-4. Subject Bibliography for Religious / 1397

Schalk, Adolph, "The Power of Positive Dying," U. S. Catholic, September 1973, pp. 32-6. Development of Peoples --Cosmao, Vincent, D~veloppement et ]oi: Dieu a-t-il un sens pour les cr~ateurs de nouveaux mondes? (Paris: Cerf, 1972), pp. 123, F 15. "Desarrollo" [6-item symposium], Sal terrae, 1973, pp. 323-88. "Health and Development" [6-item symposium], Asia Focus, 1973>/1, pp. 6-59. Parmar, S. L., "Education for Development," National Christian Council Review, May 1973, pp. 239-47. .Song, Choan-seng, "Development: Christian Dilemma and Responsibility," North- east Asia Journal o/ Theology, September 1972, pp. 53-64. Dioceses "La comunione col vescovo nella chiesa locale" [7-item symposium with bibliography], Orientamenti pastorali, 1972/7-8, pp. 7-80. Wuerl, Donald W., "Pastoral Councils," Homiletic and Pastoral Review, August- September 1973, pp. 21-5. Discernment Gil, Daniel, "Gagliardi y la consolaci6n sin causa," Manresa, 1973~ pp. 61-82. Divorce Bucci, Onorato, "A proposito del dibattito sul divorzio," Apollinaris, 1973, pp. 234-7. Curtin, William B., "The Dilemma of Second Marriages," America, August 18 1973, pp. 88-91. Filter, Ivo, "De synodo dioecesana," Periodica, 1973, pp. 117-32. Marcotte, Marcel, "Divorce et remariage: R6flexions et orientations pastorales," Relations, 1973, pp. 169-72. Pelland, Gilles, S.I., "De controversia recenti, relativa ad testimonium traditionis de divortio," Periodica, 1973, pp. 413-22. Robert, Ch., "La loi morale et les conflits objectifs: Analyse d’un cas exemplaire, celui des divorc6s remari6s," Revue thdologique de Louvain, 1973, pp. 137-57. Ryan, S~amus, "Indissolubility of Marriage," Furrow, 1973, pp. 272-84. Ryan, Seamus, "Indissolubility of Marriage and the Admission of Re-married Divorcees to the Sacraments," Furrow, 1973, pp. 365-74. Schwager, Raymund, "Zum r6mischen Mahnschreiben," Orientierung, 1973, pp. 138-9. Dominicans Palomares, Jesfis M., "El Estudio General Dominicano de Valladolid," Estudio augustiniano, 1972, pp. 351-60. "Pour l’amour d’un pays: Cent ans au service d’un peuple" [10-item symposium], Communautd chr~tienne, 1973, pp. 250-330. Drugs Krippner, Stanley, and Richard Davidson, "Paranormal Events Occurring during Chemically Induced ’Psychedelic’ Experience and Their Implications for Re- ligion," Anglican Theological Review, 1973, pp. 324-33. Moraczewski, Albert, O.P., "Theological Pharmacology: A Study of Drugs and Values," Linacre Quarterly, 1973, pp. 205-11. Easter ¯ Cuva, Armando, "I Vespri pasquali battesimali della liturgia romana," Salesianum, 1973, pp. 101-18. Eastern Churches Gonzalez, Arthur E. J.ohn, "The Byzantine Imperial Paradigm and Eastern Liturgi- cal Vesture," Greek Orthodox Theological Review, 1972, pp. 255-67. 1398 / Review /or Religious, Volume 32, 1973/6

Ware, Kallistos, "Scholasticism and Orthodoxy: Theological Method as a Factor in the Schism," Eastern Churches Review, 1973, pp. 16-27. Ecology Brockway, Allan R., "Toward a Theology of the Natural World," Engage/Social Action, July 1973, pp. 20-34. Cauthen, Kenneth, "Ecojustice: A Future-oriented Strategy of Ministry," Founda- tions, 1973, pp. 156-70. "Environmental Ministry" [13-item symposium with bibliography and audiovisual aids], Christian Ministry, September 1973, pp. 3-39. Keenan, Boyd, "The Energy Crisis and Its Meaning for American Culture," Chris- tian Century, July 18 1973, pp. 756-9. Schall, James V., S.J., "Issues of Population and Ecology: Contradictions and Hopes," American Ecclesiastical Review, 1973, pp. 353-60. Ward, Barbara, "Christian Engagement," Tablet, June 9 1973, pp. 534-5. Ward, Barbara, "Hope for the Future," Tablet, June 16 1973, pp. 556-7. Ward, Barbara, "Our Present Discontents," Tablet, June 2 1973, pp. 507-8. Ecumenics Abbott, Walter, S.J., "La traduzione ’ecumenica’ della Bibblia in Francese," Civilt?t cattolica, March 3 1973, pp. 469-72. "Die Arbeit und der Bericht der evangelisch-lutherisch/r6misch-katholischen Studienkommission ’Das Evangelium und die Kirche’ 1967-1972," Trierer theologische Zeitschri]t, 1973, pp. 172-80. Brown, Colin, "Anglican-Roman Prospects," Churchman, 1973, pp. 6-13. Campenhausen, Hans Freiherr yon, "Einheit und Einigkeit in der Alten Kirehe," Evangelische Theologie, 1973, pp. 280-92. "Ecumenismo allargato" [2-item symposium], Ateismo e dialogo, June 1973, pp. 50-61. Forshaw, Helen P., "St. Edmund of Abingdon: A Patron Saint for English Ecu- menists?" Clergy Review, 1973, pp. 429-36. Huxtable, John, "Ecumenical Priorities Today," Re]ormed World, 1973, pp. 268- 71. Hyer, Marjorie, "The UCC’s Relevancy Kick," Christian Century, July 18 1973, pp. 749-50. Kim, Yong, Ok, "Ecumenical Associations as Agents of Renewal in Theological Education," Northeast Asia Journal o] Theology, September 1972, pp. 91-7. Lanne, E., "Israel, Ismai~l et l’unit~ chr~tienne," lr~nikoti, 1973, pp. 172-97. "Leuenberg," Re]ormed World, 1973, pp. 256-64. Margerie, Bertrand de, "Crit~res catholiques de discernement doctrinal et de r~- ception des accords eucharistiques," Esprit et vie, 1973, pp. 305-11. Margerie, B. de, "L’Immacul~e Conception et l’Assomption dans I’unit~ de l’Eglise," Esprit et vie, 1973, pp. 465-74. Matabosch, Antonio, "Spain: The Ecumenical Picture," National Christian Council Review, May 1’973, pp. 248-53. Mattam, J., "Two Ecumenical Meetings," Clergy Monthly, 1973, pp. 150-8. M~hlen, Heribert, "Das Konzil yon Florenz (1439) als vorl~iufiges Modell eines kommenden Unionzkonzils," Theologic und Glaube, 1973, pp. 184-96. "Newsletter of the Japan Ecumenical Association," Japan Missionary Bulletin, 1973, pp. 395-8. Parker, T. H. L., "The Reformation and the Church Today," Churchman, 1973, .pp. 29-35. Phillips, J. M., "Ecumenicity’s Unsteady Course in Modern Japan," Japan Mis- sionary.Bulletin, 1973, pp. 329-34. Rahner, Karl, "Ist kircheneinigung dogmatisch mSglich?" Theologische Quartal- schri]t, 1973, pp. 103-18. "Rakotoarimanana," Re]ormed World, 1973, pp. 272-5. "Sind wit 6kumenisch fehlprogrammiert?" Herder Korrespondenz; 1973, pp. 319-21. Subject Bibliography for Religious / 1399

"Spain: The Ecumenical Picture," National Christian Council Review, 1973, pp. 248-53. Staples, P., "The Consultation on Church Union in the United States," Nederlands theologisch tijdschri[t, 1973, pp. 235-53. "Swedish Congregationalists and Leuenberg," Re]ormed World, 1973, pp. 265-7. "Under 30---COCU, the Press and the Future," Engage/Social Action, July 1973, pp. 48-50. Vakondias, Antonios, "Fifty Years towards Christian Unity in Greece," Diakonia (U.S.A.), 1973, pp. 179-89. "Wo steht der Okumenische Rat der Kirchen heute?" Herder Korrespondenz, 197~, pp. 342-4; 350-5. Education England, John, "A Non-formal Strategy for Innovation in Education," National Christian Council Review, May 1973, pp. 254-9. "Freire’s Pedagogy and Undergraduate Teaching," [3-item symposium], Soundings, Summer 1973, pp. 228-58. Education, Contiauing Couture, Roger A., O.M.I., "Facing the Challenge of Continuing Education," Etudes Oblates, 1973, pp. 11-24. England --Edwards, David L., ed., The British Churches Turn to the Future (London: S.C.M., 1973), .~.50. --Reynolds, E. E., The Roman CathOlic Church in England--A Short History (London: Anthony Clarke, 1973), ~£3.50. "Vom Getto in die Unsicherheit: Zur Gegenwartssituation der Katholiken in England," Herder Korrespondenz, 1973, pp. 356-62. Eschatology Alonso Dfaz, Jos~, S.J., "La resurrecci6n corporal en el Neuvo Testamento," Estudios Biblicos, 1973, pp. 43-56. De Guidi, S., "La dimensione escatologica della vita cristiana secondo s. Paolo," Rivista di teologia morale, 1973, pp. 237-56. Lossky, Vladimir, "The Problem of the Vision Face to Face and Byzantine Patristic Tradition," Greek Orthodox Theological Review, 1972, pp. 231-54. Stella, P. T., "Giovanni Regina di Napoli, O.P. e la tesi di Giovanni XXI1 circa la visione beatifica," Salesianum, 1973, pp. 53-100. Ethiopia Steuernagel, Hans, "Integration in Athiopien," Evangelische Missions-Zeitschri]t, 1973, pp. 84-9. Eucharist Bazarra, C., "La gracia sacramental eucarlstica en el pensamiento franciscano," Naturaleza y gracia, 1973, pp~ 3-30. Beckwith, R. T., "The Agreed Statement on Eucharistic Doctrine," Churchman, 1973, pp. 14-28. Bergeron, Richard, "La doctrine eucharistique de l’Enarr, in Ps. XXXIII," Revue des dtudes augustiniennes, 1973, pp. 101-20. Danneels, G., "Drie aanzetten tot een theologie over de Eucharistie," Tiidschri/t voor liturgie, 1973, pp. 169-93. "Eucharistic Hospitality," Dialog, 1973, pp. 224-30. Fitzer, Joseph, "Teilhard’s Eucharist: A Reflection," Theological Stadies, 1973, pp. 251-64. Garreau, Albert, "Va-t-on supprimer l’adoration nocturne?" Pensde catholique, no. 144, pp. 85-92. 1400 / Review ]or Religious, Volume 32, 1973/6

--Gerken, Alexander, O.F.M., Theologie der Eucharistie Munich: KiJsel, 1973), pp. 260, DM 29.50. --Halligan, Francis Nicholas, Sacraments of Initiation and Union (New York: Alba, 1973), paper, $3.95. Hart, Rob van der, O.P., "Not by Words Alone," New Black]riars, 1973, pp. 275- 80. Kramer, Thomas, "Bibliography: First Sacraments," Origins, August 2 1973, p. 125. Krause, Frederick J., "Intercommunion and Communion in the Hand: A Reply," Homiletic and Pastoral Review, August-September 1973, p. 32. Margerie, Bertrand de, "Crit~res catholiques de discernement doctrinal et de rr- ception des accords eucharistiques," Esprit et vie, 1973, pp. 305-11. Margerie, Bertrand de, S.J., "Questions on the Windsor Declaration on the Eucharist," Doctrine and Life, 1973, pp. 295-7. Martelli, A. M., "I formulari della Messa con due o tre orazioni prima della segreta nei sacramentari romani~2he valore ha l’ipotesi della ’super sindonem’ nella liturgia romana?" Studia patavina, 1972, pp. 539-79. --Marxsen, W., The Lord’s Supper as a Christological Problem (Philadelphia: Fortress, 1973), pp. 65, paper, $1.00. "The Mass" [ll-item symposium], Christian Celebration, Summer 1973, pp. 5-39. Matabosch, Antonio, "Dos recientes acuerdos ecumrnicos sobre la Eucaristia," Phase, 1972, pp. 309-34. Molinski, Waldemar, "Das Fiir and Wider der Interkommunion," Entschluss, July- August 1973, pp. 448-54. Ofiatibia, Ignacio, "Recuperaci6n del concepto de ’memorial’ por la teologla eucaristica contempor~nea," Phase, 19.72, pp. 335-46. Pieper, Joseph, "Suitable und Unsuitable: Critical Remarks on the Provisional German Text of the New Order of the Mass," International Catholic Review "Communio," 1973, pp. 169-71. "Pour un approfondissement des recherches relatives h l’Eucharistie" [6-item symposium], lstina, 1973, pp. 129-235. Pycke, N., "Missie en lokale kerken," Collationes, 1973, pp. 176-209. Ryan, Seamus, "Survey of Periodicals," Furrow, 1973, pp. 75-86. Sauras, E., "El sacrificio de la Eucaristia y la permanencia del Sefior en el Sagrario," Teologia espiritual, 1972, pp. 299-334. Shorter, Aylward, W. F., "Three More African Eucharistic Prayers," AFER, 1973, pp. 152-60. Swayne, Se~in, "Mass on Special Occasions," Doctr#~e and Life," 1973, pp. 370-8. Sweeney, Garrett, "The Theology of Eucharistic Prayer," Sower, 1973, pp. 51-61. Weber, Hermann J., "Eucharistie---Sakrament der Christusgemeinschaft," Theologie und Philosophie, 1973, pp. 194-217. Euthanasia "Beyond the Crossroads: A Report on the 1973 Convention of the National Right to Life Committee," Triumph, July 1973, pp. 11-3. Marcozzi, Vittorio, S.J., "’Morire con dignith,’" Civiltd cattolica, April 21 1973, pp. 162-7. Norburn, Greville, "Euthanasia," Modern Churchman, April 1973, pp. 179-82. --Trubo, Richard, An Act of Mercy: Euthanasia Today (Los Angeles: Nash, 1973), .pp. 172, $7.95. Westley, Richard, "The Right to Life Debate," Critic, July-August 1973, pp. 50-9. Evangelization Ernst, Eldon G., "A Concept of Christian Evangelism in a Secular Society," Foundations, 1973, pp. 143-55. "Evangelizzazione: Liberazione dell’uomo e communione con Dio" [7-item symposium], Orientamenti pastorali, 1973/4, pp. 6-74. Evil Duncan, Robert, "The Problem of Evil: A Comparison of Classical and Biblical Versions," Christian Scholar’s Review, 1973, pp. 25-32. Subject Bibliography Ior Religious / 1401

Mould, Daphne D. C. Pochin, "How Can God Permit Evil?" U. S. Catholic, August 1973, pp. 19-24. Experience, Religious Veldhuis, W., "Geloof en ervaring," Bijdragen, 1973, pp. 123-61. Faith Bamberg, Corona, "Glauben in einer gleichg~iltigen Welt," Geist und Leben, 1973, pp. 182-98. --Brien, Andre, Croire pour vivre (Paris: Centurion, 1973), pp. 151, F 15. Febres, Eleodoro J., "La fe como inquietud en Miguel de Unamuno," Razon y /e, May 1973, pp. 449-60. "La foi interrog~e par les sciences m~dico-psychologiques" [3-item symposium], Suppldment, 1973, pp. 148-202. Heer, Josef, "Glauben--aber wie? Eine Antwort aus dem Johannesevangelium," Geist und Leben, 1973, pp. 165-81. Kokkinakis, Archbishop Athenagoras, "Credo of the People of God: An Orthodox Response," Diakonia (U. S. A.), 1973, pp. 137-54. Lash, N., "Foi et historie: Quelques r~flexions sur 1’ ’Essai sur le d~veloppement de la doctrine chr~tienne’ de Newman," lstina, 1973, pp. 6-24. L~gasse, S., "Foi et bapt~.me chez saint Paul: Etude de Galates 3, 26-27," Bulletin de littdrature eccl#siastique, 1973, pp. 81-102. Liihrmann, Dieter, "Pistis im Judentum," Zeitschri/t /iir die neutestamentliche Wissenscha/t, 1973, pp. 19-38. --Mackey, James Pa[rick, The Problem’s o] Religious Faith (Chicago: Franciscan Herald, 1973), $12.95. Nielsen, Kai, "The Challenge of Wittgenstein: An Examination of His Picture ~f ,Religious Belief," Studies in Religion, Summer 1973, pp. 29-46. Ratzinger, Joseph, "The ’Brief Formulas of Faith’ Question Again: Some Com- ments," International Catholic Review "Communio," 1973, pp. 164-9. ¯Veldhuis, W., "Geloof en ervaring," Bi]dragen, 1973, pp. 123-61. Vircillo, D., "Ambiguitb. e fede in Kierkegaard, Nietzsche, e Kafka," Sapienza, 1973, pp. 27-69. --Williams, R. R., Faith and The Faith (London: Mowbrays, 1973), .~.90. Family Apostolate Lener, Salvatore, S.J., "Coppiee famiglie nella societb, d’oggi," Civilt?~ cattolica, June 16 1973, pp. 560-72.’ Molinski, Waldemar, "Nieuwe gezinsvormen en christelijke waarden," Streven, July 1973, pp. 951-60. Feast Days. Claassen, L. A. J., "Mysterie- en devotiefeesten en hun betekenis," Getuigenis, 1973, pp. 204-9. Feuerbach, Ludwig, 1804-1872 Patfoort, A., O.P., "R~flexions sur les ~claircissements et sur l’entreprise th~ologique de M. Xhaufflaire," Angelicum, 1973, pp. 79-98. Xhaufflaire, M., "Feuerbach, Marx et la th~ologie," Angelicum, 1973, pp. 66-78. Fidelity Esmenjaud, Genevieve, "APropos de la fid61it6," Christus (France), pp. 379-84. "I1 valore della fedelt~." [4-item symposium], Presbyteri, 1973, pp. 325-67. Financial Management Hollenbach, David, S.J., "Corporate Investments, Ethics, and Evangelical Poverty: A Challenge to American Religious Orders," Theological Studies, 1973, pp. 265- 74. 1402 / Review ]or Religious, Volume 32, 1973/6

Foundational Theology Schiffers, Norbert, "Was erwarten Fundamentaltheologen von Alttestamentlern?" Trierer theologische Zeitschri]t, 1973, pp. 228-47. Francis de Sales, St., 1567-1622 --Ravier, Andr6, and Albert Mirot, Saint Franfois de Sales et ses ]aussaires (Paris: Picard, 1973), pp. 218. Viguera, V., "Essai sur une mariologie darts l’oeuvre de s. Fran~;ois de Sales," Ephetnerides tnariologicae, 1973, pp. 231-52. Francis of Assisi, St., 1181-1226 Gagnan, Dominique, "Franqois au livre de la nature, no. 5: Le proph~te," Etudes /ranciscaines, 1973, pp. 83-116. France "Les catholiques fran~ais face au iuda’fsme," Rencontre, 1973, pp. 75-94. "Eglise et pouvoirs: Analyse sociologique . . . La presse, le courrier, les groupes" .[6-item symposium], Parole et socidtd, 1973, pp. 289-392. "Heisse Eisen im franz6sischen Katholizismus," Herder Korrespondenz, 1973, pp. 272-6. Refoul6, F., O.P., "Orientations nouvelles de la th6ologie en France," Suppldment, 1973, pp. 119-47. Franciscan Missionaries of Mary --Willmann, Agnes, Everywhere People Waiting: The Li]e o/Helen de Chappotin de Neuville (Mother Mary o/ the Passion) 1839-1904, Foundress o/ the Franciscan Missionaries o/ Mary (North Quincy, Mass.: Christopher, 1973), pp. 376, $5.95. Franciscans Bazarra, C., "La gracia sacramental eucaristica en el pensamiento franciscano," Naturaleza y gracia, 1973, pp. 3-30. Beumer, Johannes, "Die letzten Franziskanertheologen in Erfurt zu Beginn des 16. .Jahrhunderts," Franziskanischen Studien, 1973, pp. 74-7. Schmucki, O., " ’Mentis silentium’: II programma contemplativo nell’ordine francescano primitivo," Laurentianutn, 1973, pp. 177-222. Freedom .Shofner, Robert D., "Luther on ’The Bondage of the Will’: An Analytical-critical Essay," Scottish Journal o] Theology, 1973, pp. 24-39. Friendship --Gentili, Egidio, Consacrazione e amore (Turin: Gribaudi, 1972), pp. 246, L 1800. Fundamentalists Towns, Elmer L., "Trends among Fundamentalists," Christianity Today, July 6 1973, pp. 12-9. Futurology Alfrink, Cardinal Bernard, "The Church of the Future," Origi~is, June 28 1973, .pp. 65, 67-8, 78-80. Elliott, Willis, "Leisure and the Esofuture," Anglican Theological Review, 1973, pp. 304-23. "Das Ende der Zukunft? Bemerkungen zu einem Dilemma von Prognose und Planung," Evangelische Komtnentare, 1973, pp. 260-3. Gillon,.L.B., O.P., "Planification, esp6rance, r6surrection," Angelicum, 1973, pp. 3-19. Genetics Eberhard, Kenneth D., "Genetics and Human Survival," Linacre Quarterly, 1973, ~pp. 167-81. Subject Bibliography Jor Religious / 1403

--Ethical Issues in Human Genetic Counseling and the Use o] Genetic Knowledge (New York: Plenum, 1973), pp. xi, 455, $14.95. Smith, Harmon L., "Genetics and Ethics: Reaffirming the Tragic Vision," Linacre Quarterly, 1973, pp. 158-66.

Germanies Braun, Karl H., "De communi dioecesium Rei Publicae Foederatae Germaniae synodo," Periodica, 1973, pp. 133-42. Pieper, Joseph, "Suitable and Unsuitable: Critical Remarks on the Provisional German Text of the New Order of the Mass," International Catholic Review "Communio," 1973, pp. 169-71. "Religiosit~it an der Ruhr," Herder Korrespondenz, 1973, pp. 362-9. Rulli, Giovanni, S.J., "I1 sinodo collettivo delle dioecesi della Repubblica Federale di Germania: Terza Sessione," Civiltd cattolica,. March 3 1973, pp. 454-63. God B6rub6, Camille, O.F.M.Cap., "Dynamisme psychologique et existence de Dieu chez Jean Duns Scot, J. Mar6chal, et B. Lonergan," Antonianum, 1973, pp. 5-45. Boglilio, Luigi, "Sul significato teologico di transcendenza nella prospettiva tomista," Divinitas, 1973, pp. 19-39. --Bonnette, Dennis, Aquinas’ ProoJs Jot God’s Existence: St. Thomas Aquinas on "The Per .4ccidens Necessarily Implies the Per Se" (The Hague: Nijhoff, 1972), pp. viii, 287 Encisco, A., "Approches sur Dieu au XVIIIe si~cle," Revue thdologique de Lou- vain, 1973, pp. 191-216. Geach, P. T., "The Future," New Black]riars, 1973, pp. 208-18: Gerrish, B. A., " ’To the Unknown God’: Luther and Calvin on the Hiddenness of God," Journal o] Religion, 1973, pp. 263-92. Haught, John F., "Eschatological Encounter with God," Thom. ist, 1973, pp. 271-87. Holmes, Arthur F., "Three Levels in Meaning in God-Language," Journal o] the Evangelical Theological Society, 1973, pp. 83-94. Imbach, J., "Dostojewski und die Gottesfrage in der heutigen Theologie," Lauren- tianum, 1973, pp. 3-42. Izco Ilundain, J. A., "El conocimiento de Dios entre los Gentiles segtln el Antiguo Testamento," Ephemerides theologicae lovanienses, 1973, pp. 36-75. Morel, Georges, "Dieu existe-t-il?" Etudes, June 1973, pp. 811-28. "Parler de Dieu," [3-item symposium], Christus (France), 1973, pp. 345-78. Picken, Stuart, D. B., "The Death of ’The Death or God,’ " Northeast Asia Journal o/Theology, March 1973, pp. 15-31. --Rey, Bernard, A la ddcouverte de Dieu: Le cheminement des premieres communaut~s chrdtiennes (Paris: Cerf, 1972), pp. 152. Schmiechen, Peter M., "Anselm and the Faithfulness of God," Scottish Journal o! Theology, 1973, pp. 151-68. Winance, E., "L’existence de Dieu dans la philosophic de l’~tre," Revue thomiste, 1973, pp. 5-32. Grace Hourticq, Christiane, "Grace et justification: Un aspect de l’univers th6ologi~lue de Luther," Catechistes, 1973, pp. 299-318. --Kessler, Hans, ErliSsung als Be]reiung (Dusseldorf: Patmos, 1972), pp. 170, DM 12.80. Kilcourse, George, "Interpersonal Love and Created Sanctifying Grace," Thought, 1973, pp. 240-55. Laporte, Jean-Marc, S.J., "The Dynamics of Grace in Aquinas: A Structural Ap- proach," Theological Studies, I’973, pp. 203-26. Mackey, James P., "Grace," Furrow, 1973, pp. 338-52. Philippe de la Trinit6, O.C.D., "Th6ologie trinitaire de la grace et des vertus th6ologales," Divinitas, 1973, pp. 159-79. 1404 / Review ~or Religious, Volume 32, 1973/6

Philips, G., "La th6ologie de la grace darts la ’Summa Fratris Alexandri,’" Ephe- merides theologicae Iovanienses, 1973, pp. 100-23. Plinval, Georges de, "L’heure est-elle venue de red6couvrir P61age?" Revue des ~tudes augustiniennes, 1973, pp. 158-62.

Greece Photopoulos, Panos, "Portrait d’un homme libre," Inlormations catholiques internationales, July 1 1973, pp. 13-4.

Haiti "Haiti premiere r~publique noire," Missi, May 1973, pp. 147-70. Healin~ Kublman, Kath~n, "Healing in the Spirit," Christianity Today, July 20 1973, pp. 4°9. Health Care Apostolate Dupuy, Jean-Pierre, "Het medicament in de relatie arts-patii~nt," Streven, July 1973, pp. 939-50. Ezzo, Joseph A., M.D., and Arthur J. Barker, M.D., "The St. Petersburg Diocesan Health Program," Linacre Quarterly, 1973, pp. 201-4. "Health and Development" [6-item symposium], Asia Focus, 1973/1, pp. 6-59. --Melinsky, M. A. H., ed., Religion and Medicine, v. 2 (London: S.C.M., 1973), pp. 200, ~2.00. Paganelli, Vitale H., "The Directives: The Report Revisited," Linacre Quarterly, 1973, pp. 155-7. "’La sant6 coute chef" [13-item symposium], Projet, 1973, pp. 499-618. --Wheelock, Robert, O.F.M.Cap., The Department o/ Pastoral Care: A Guidebook (St. Louis: Catholic Hospital Association, 1973).

,Hermeneutics Gadamer, H.-G., "Wahrheit und Methode: Vorwort zur italienischen Ausgabe," Bi]dragen, 1973, pp. 118-22. --Hardwick, Charley D., Faith and Objectivity: Fritz Buri and the Hertneneutical Foundations o] a Radical Theology (The Hague: Nijhoff, 1972), pp. xxxiv, 261, DM 40. Trebolle, J., "El problema hermen6utico de la distancia temporal: Dilthey, Heidegger, Gadamer," Augustianum, 1973, pp. 93-130. Heschel, Abraham Joshua, 1907-1972 P6rez, Valera, Victor M., "Religious Experience in Abraham Joshua Heschel," Sidic, 1973/1, pp. 4-9. Hinduism --Biardeau, M., Cle]s pour la pens~e hindoue (Paris: Seghers, 1972). Dockhorn, Kurt, "Christus im Hinduismus in der Sicht der neueren indischen Theologie," Evangelische Missions-Zeitschri]t, 1973, pp. 57-74. --Filliozat, Jean, Les philosophies de l’lnde (Paris: P.U.F., 1971). History Consciousness "De historia Ecclesiae in sacerdotali formatione," Seminarium, 1973, pp. 3-228. Echlin, Edward P., S.J., "History Is Still Important," Priest, September 1973, pp. 30-2. Newman, Jay, "Historicism and Perennialism," Revue de l’Universitd d’Ottawa, 1973, pp. 264-70. Starkey, John, "Kingdom of God and History," Social Justice Review, July-August 1973, pp. 118-21. Subject Bibliography for Religious / 1405

History of Religious Life Fernandez Martin, Luis, S.J., "La participaci6n de los monasterios en la ’Hermandad’ de los reinos de Castilla, Le6n y Galicia (1282-1284)," Hispania sacra, 1972, pp. 5-36.

Hocking, William Ernest, 1873-1966 ---Thigpen, Robert B., Liberty and Community: The Political Philosophy o/ William Ernest Hocking (The Hague: Nijohff, 1972), pp. ix, 121.

Holy Spirit Lussier, Ernest, "The Mystery of the Holy Spirit," Homiletic and Pastoral Review, July 1973, pp. 22-7. "La vie dans l’Esprit selon la tradition de l’Orient chr&ien: Entretien avec Olivier Clement," Cahiers saint Dominique, May 1973, pp. 370-81. Walvoord, John F., "Contemporary Issues in the Doctrine of the Holy Spirit," Bibliotheca Sacra, 1973, pp. 213-22. Homosexuality --Gottschalk, Johannes, ed., Kirche und Homosexualitiit (Munich: Wewel, 1973), pp. 96, DM 12.80. Hope Craghan, John F., C.Ss.R., "Three Old Testament Theologians of Hope," American Ecclesiastical Review, 1973, pp. 363-86. --Ellul, Jacques, L’esp~rance oublide (Paris: Gallimard, 1972), pp. 290, F 26. Fassini, Atico, M.S., "A esperanqa em Jesus Cristo," Grande sinai, 1973, pp. 243-57. Moltmann, Jiirgen, "Introducing the Theology of Hope," Colloquium, May 1973, pp. 15-26. Pintard, J., "Minist~res et esp6rance," Esprit et vie, 1973, pp. 401-5.

Demant, V. A., "Humanism, Christian and Secularist," Theology, 1973, pp. 298- 304. Humanists Bell, L. Nelson, "Counterfeit Christianity," Christianity Today, August 10 1973, .pp. 4-6. Schwartz, Barry, "Humanism in Modern Art," Humanist, July-August 1973, pp. 28-31. Humor Mullen, Wilbur H., "Toward a Theology of Humor," Christian Scholar’s Review, 1973, pp. 3-14. Hungary Laurentin, Ren6, "En Hongrie la situation de l’Eglise s’est am61ior6e," ln/ormations catholiques internationales, June 1 1973, pp. 8-11. Ignatius Loyola, St., 1495-1556 --Dhotel, Jean-Claude, S.J., Qui es-tu, lgnace de Loyola? (Paris: Vie Chr6tienne, 1973), pp. 81, F 5. Stalder, Robert, "Ignatius Loyola on Encounter with Christ," International Catholic Review "Comtnunio," 1973, pp. 151-8. lllich, Ivan, 1926- Haddon, Paul, S.J., "Ivan Illich or One Foot in the Future," Month, 1973, pp. 143- 6. 1406 / Review ]or Religious, Vohtme 32, 1973/6 lmmorlality --Burns, Norman T., Christian Mortalism ]rom Tyndale to Milton (London: Oxford University, 1973), pp. 222, £5.00. India Boyd, R. H. S., "The Shape of Indian Christian Theology," Indian Journal o] Theology, January-March 1973, pp. 15-20. Nirappel, Antony, "The Kerala Church," American Ecclesiastical Review, 1973, pp. 343-52; 393-405. Presler, Henry H., "Patronage for Public Religious Institutions in India," Numen, August 1973, pp. 116-24. Sharma, Arvind, "Christian Theology and the Indic Religious Tradition," Indian Journal o] Theology, January-March 1973, pp. 21-3. Singh, Dushyant, "Image of the Christian Community in India," Clergy Monthly, 1973, pp. 143-9. Infallibility Begginai, Seely, "The Place and Object of Infallibility," Thought, 1973, pp. 256-65. Dulles, Avery, "Infallibility Revisited," America, August 4 1973, pp. 55-8. Htidl, Ludwig, "Wie fehlbar und unfehlbar ist die kirchliche LehrverkiJndigung?" Theologie und Philosophie, 1973, pp. 174-93. Jaspert, Bernd, "Die Urspriinge der p~ipstlichen Unfehlbarkeitslehre," Zeitschri/t ]iir Religions- und Geistesgeschichte, 1973, pp. 126-34. Kiing, Hans, "Incapable of Learning?" ,4merica, August 4 1973, pp. 59-63. Kiing, Hans, and Karl Rahner, "A ’Working Agreement’ to Disagree," ,4merica, July 7 1973, pp. 9-’.2. McEniery, P. P., "Infallibility--Indefectibility--Reliability," Australasian Catholic Record, 1973, pp. 91-100. Stern, Jean, "L’infaillibilit~ de l’Eglise dans la pens~e de J. H. Newman," Recherches de science religieuse, 1973, pp. 161-86. lnterfaiths Dialogue Samartha, S. J., "Di~ilogo entre religiones," Misiones extranjeras, May-June 1973, pp. 7-32. Ireland --Fenning, Hugh, O.P., The Undoing o[ the Friars o[ Ireland: .4 Study o[ the No- vitiate Question in the Eighteenth Century (Louvain: University of Louvain, 1972, pp. xxii, 410, Bf 550. Ryan, Liam, "A Case Study in Social Change: Seminaries’ Report," Social Studies, 1973, pp. 247-319. Streib, Gordon F., "Attitudes of the Irish toward Changes in the Catholic Church," Social Compass, 1973/I, pp. 49-72. Islam Bijlefeld, Willem A., "Introducing Islam: A Bibliographical Essay," Muslim World, 1973, pp. 171-84. Geagea, Nilo, "Maria nel messaggio coranico," Ephemerides carmeliticae, 1972, pp. 235-408. Lanne, E., "Israifl, Ismaifl et l’unit~ chr~tienne," lr~nikon, 1973, pp. 172-97. Lapis, Bohdan, "Die Anschauungen fiber die Arbeit im Koran," Zeitschri]t ]iir Re- ligions- und Geistesgeschichte, 1973, pp. 97-11 I. Rosentha|, Erwin J. J., "Politisches Denken im Islam: Die Entwicklung yon Averroes bis Ibn Khaldun," Saeculum, 1972, pp. 295-318. Italy Ag6gs, Sandor, "Christian Democracy and Social Modernism in Italy during the Papacy of Pius X," Church History, 1973, pp. 73-88. Subject Bibliography ]or Religious / 1407

"Bibliografia" [principally on Italian Church History], Rivista di storia della Chiesa in Italia, 1972, pp. 571-642. Grasso, Domenico, S.J., "II catechismo dei bambini," Civiltfi cattolica, June 16 1973, pp. 573-9. Sfinchez Chamoso R., "Los seminarios en Italia," Seminarios, 1973, pp. 151-86. Japan Bikle, George B., Jr., "Kitamura Tokoku’s Search for Salvation," Thought, 1973, pp. 286-304. Chandler, Donald P., "A Christian University in Japan: Another Look at the Past," Japan Christian Quarterly, 1973, pp. 87-100. "Charismatics in Japan--Reports," Japan Harvest, Spring 1973, pp. 23-30. Ishida, Yoshiro, "The Concept of Self-realization in the Uemura-Ebina Contro- versy (1901-2)," Northeast Asia Jourputl o] Theology, March 1973, pp. 32-50. Ishida, Yoshiro, "The Uemura-Ebina Controversy of 1901-1902," Japan Christian Quarterly, 1973, pp. 63-9. Kearney, Vincent S.., "Japan Faces the Future," America, July 21 1973, pp. 35-7. Krummell, John W., "Methodist Beginnings in Japan: Part Two," Methodist History, April 1973, pp. 3-51. Kuramatsu, Isao, "Intellectual and Ecclesiastical Sources of Japanese Radicalism," Japan Christian Quarterly, 1973, pp. 70-4. "Newsletter of the Japan Ecumenical Association," Japan Missionary Bulletin, 1973, pp. 395-8. Phillips, J. M., "Ecumenicity’s Unsteady Course in Modern Japan," Japan Mission- ary Bulletin, 1973, pp. 329-34. Phillips, James M., "Notes for a Bibliography on Christianity in Japan since 1945," Japan Christian Quarterly, 1973, pp. 108-16. Reagan, John, "Patterns of Responsibility of the People of God for Theological Education in Japan," Northeast Asia Journal o] Theology, September 1972, pp. 65-75. "Statistics of the Catholic Church in Japan," Japan Missionary Bulletin, 1973, pp. 399-405. Takao, Toshikazu, "Representative Critical Approaches to the Contemporary Japanese Situation," Japan Christian Quarterly, 1973, pp. 75-86. Jesuits Arrupe, Pedro, S.J., "Die Gesellschaft von heute," Stimmen der Zeit, July 1973, pp. 435-42. Bangert, William V., "Centenary of a Suppression," America, August 18 1973, pp. 91-4. Bangert, William V., "The Second Centenary of the Suppression of the Jesuits," Thought, 1973, pp. 165-88. Boitel, Philippe, "A Chantilly, le Centre cutturel ’Les Fontaines’ veut aider les hommes b. 6tre et ~ vivre," ln]ormations catholiques internationales, June 1 1973, pp. 3-5. Butterworth, Robert, "Woodstock or the Logic of Change," Month, 1973, pp. 202-6. "I Gesuiti nel mondo arabo," Popoli e missioni, June 1 1973, pp. 4-8. K6hler, Oskar, "Di~ Jesuiten und der moderne Zeitgeist," Stimmen der Zeit, July 1973, pp. 461-7. --McCory, James Coml’y, Jesuit Relations o] Canada, 1632-1673: A Bibliography (reprint of 1937 edition; New York: Ben Franklin, 1973), pp. xv, 310, $17.50. Schneider, Burkhart, S.J., "Die Aufhebung des Jesuitenordens vor 200 Jahren," Stimmen der Zeit, July 1973, pp. 443-60. Walsh, Michael J., S.J., "Diez-Alegria and Censorship," Month, 1973, pp. 235-8. ~esus Christ Banks, Robert, "Jesus and Custom," Expository Times, June 1973, pp. ~65-9. Bavel, T. J. van, "Verrijzenis: Grondslag of object van het geloof in Christus?" Tiidschri]t voor theologie, 1973, pp. 133-44. 1408 / Review ]or Religious, Volume 32, 1973/6

Beinert, Wolfgang, "Was hat die Kirche aus Jesus gemacht?" Theologie und Glaube, 1973, pp. 169-83. Bleickert, Giinter, "Jesus und die Gefallenen," Geist und Leben, 1973, pp. 199-205. Bouttier, Michel, "Les paraboles du maitre dans la tradition synoptique," Etudes th~ologiques et religieuses, 1973, pp. 175-96. Brys, Bernard, "Jesus, the High Priest of the New Law," Jeevadhara, 1973, pp. 162-71. Cisar, I., "Risurrezione di Cristo: Realth o mito?" Rassegna di teologia, 1973, pp. 191-211. Coppens, J., "Le prophi:te eschatologique: L’annonce de sa venue--Les relectures," Ephemerides theologicae Iovanienses, 1973, pp. 5-35. Crossan, John Dominic, "Parable as Religious and Poetic Experience," Journal o! Religion, 1973, pp. 330-58. De Jonge, M., "Jesus as Prophet and King in the Fourth Gospel," Ephemerides theologicae Iovanienses, 1973, pp. 160-77. Derrett, J. Duncan, "Figtrees in the New Testament," Heythrop Journal, 1973, pp..249-65. Dockhorn, Kurt, "Christus im Hinduismus in der Sicht der neueren indischen Theologie," Evangelische Missions-Zeitschri]t, 1973, pp. 57-74. Dunlop, L., "The Resurrection ’and a Modern Theory," Australasiatt Catholic Record, 1973, pp. 101-12. Fau, Guy, "Jesus et les Z61otes," Cahiers du Cercle Ernest-Renan, May 1973, pp. 28-37. Feuillet, A., "L’incorporation des chr6tiens au Christ," Esprit et vie, 1973, pp. 342- 50; 369-71. Feuillet, Ren6, P.S.S., "L’activit6 miraculeuse de J6sus b. travers l’Evangile de saint Marc," Pr~tre et pasteur, 1973, pp. 429-36. Galbiati, E., "Genere letterario e storia in Matteo 1-2," Bibbia e Oriente, 1973, pp. 3-16. --Giamberardini, Gabriele, O.F.M., "La dottrina cristocentrica del Cabasilas," Antonianum. 1973, pp. 116-23. Grayston, K., "Matthieu I: 18-25: Essai d’interpr6tation," Revue de thdologie et de philosophie, 1973, pp. 221-32. Guelich, Robert A., "Mt 5 22: Its Meaning and Integrity," Zeitschri]t ]iir die neutestamentliche Wissenscha]t, 1973, pp. 39-52. Guillet, Jacques, "The Central Message: Jesus’ Death and Resurrection," Interna- tional Catholic Review "Communio," 1973, pp. 143-50. Hahn, Ferdinand, "Die Frage nach dem historischen Jesus," Trierer theologische Zeitschri]t, 1973, pp. 193-205. Hawley, Richard A., "Some Thoughts on the Pop Jesus," Anglican Theological Review, 1973, pp. 334-46. Hendriks, Wim, "Wie is Jezus volgens Marcus?" Getuigenis, 1973, pp. 65-70. Holman, Charles L., "The Idea of an Imminent Parousia in the Synoptic Gospels," Studia biblica et theologica, March 1973, pp. 15-31. Hughes, Philip Edgecumbe, "The Blood of Jesus and His Heavenly Priesthood in Hebrews," Bibliotheca Sacra, 1973, pp. 195-212. Jaubert, A., "Symboles et figures christologiques dans le judaisme," Revue des sciences religieuses, 1973, pp. 373-90. --l~sus tel qu’on volt aujourd’hui (Paris: Cerf, 1972), pp. 98, F 9. Kremer, Jacob, "Die Methoden der historisch-kritischen Evangelienforschung und ’die Frage nach Jesus von Nazaret," Bibel und Liturgie, 1973, pp. 8’3-91. Latourelle, Ren6, S.J., "Authenticit6 historique des miracles de J6sus," Gregorianum, 1973, pp. 225-61. Leroy, V.-V., "Le Christ de Chalc6doine," Revue Thomiste, 1973, pp. 75-93. Marchesi, G., "La coscienza ’dialogica’ di Gesfi," Rassegna di teologia, 1973, pp. 108-26. "Mark’s ~Secret Gospel’?" America, August 4 1973, pp. 64-5. McHugh, John, "The Literary Origins of the Gospels," Clergy Review, 1973, pp. 421-8. Subject Bibliography for Religious / 1409

McNamara, Kevin, "New Ways in Christology," Furrow, 1973, pp. 395-408. Moiser, Jeremy, "Why Did the Son of God Become Man?" Thomist, 1973, pp. 288-305. O’Collins, Gerald, "Karl Barth on Christ’s Resurrection," Scottish Journal ol The- ology, 1973, pp. 85-99. --O’Grady, John F., Jesus, Lord and Christ (New York: Paulist, 1973), pp. 152, $3.95. Orbe, Antonio, "Cristologfa de los Ofitas," Estudios eclesiasticos, 1973, pp. 191-230. Ory, G., "Jrsus-Christ appartient-il au mythe ou b, l’histoire des faits rrels?" Cahiers du Cercle Ernest-Renan, May 1973, pp. 1-27. Parente, Pietro, "Preesistenza di Cristo secondo la nuova teologia," Divinitas, 1973, pp. 147-58. Perrot, C., "Luc 4, 16-30 et la lecture biblique de l’ancienne synagogue," Revue des sciences religieuses, 1973, pp. 324-40. Pesch, Rudolf, and Giinter Stachel, eds., Augstein’s Jesus (Cologne: Benzi~er, 1972), pp. 139, DM 8.50. Pintard, J., "La christologie paulinienne," Esprit et vie, 1973, pp. 328-33. Prhlmann, Wolfgang, "Die hymnischen AlI-Pr~idikationen in Kol 1 15-20," Zeit- schri]t ]iir die neutestamentliche Wissenscha]t, 1973, pp. 53-74. --Potin, Jean, Jesus, ses iddes, son action (Paris: Centurion, 1973), F 18. Reinhardt, Klaus, "In What Way Is Jesus Christ Unique? New Approaches," International Catholic Review "Communio," 1973, pp. 131-42. "Die Riickfrage nach dem historischen Jesus," Herder Korrespondenz, 1973, pp. 299-304. Schillebeeckx, E., "Ons heil: Jezus’ leven of Christus de rerrezene?" Tijdschri]t voor theologie, 1973, pp. 145-66. Sharma, Arvind, "Matthew 16:13-16: An Exegetical Study," Jeevadhara, 1973, pp. 187-94. Torris, J., "Variations catholiques sur la rrsurrection de Jrsus," Cahiers du Cercle Ernest-Renan, May 1973, pp. 38-40. Vargas-Machuca, Antonio, "La tentacirn de Jestls segtin Me. 1, 12-13: ,~hecho real o relato de tipo haggfidico?" Estudios eclesiasticos, 1973, pp. 163-90. Vellanickal, Mathew, "Jesus and Jewish Worship," Jeevadhara, 1973, pp. 142-61. "Les visages de Jrsus-Christ" [7-item symposium], LumiOre et vie, April-May.1973, pp. 2-84. Wansbrough, Henry, O.S.B., "Christ’s Hour of Glorification," Way (England), 1973, pp. 229-35. Wansbrough, Henry, "The Son of God," Clergy Review, 1973, pp. 412-20. Jesus Movements Donohue, John W., "High on Jesus," America, August 4 1973, pp. 66-7. Ericson, Edward E., Jr., and Paul MacPherson," The Deceptions of the Children of God," Christianity Today, July 20 1973, pp. 14-20. Friedmann, F. G., "The Jesus People in the United States of America," International Catholic Review "Communio," 1973, pp. 123-31. Rooij, J. de, S.J., "Jesus-People, mode of hoop? Getuigenis, 1973, pp. 39-45. John XXIII Kaufmann, Ludwig, "Lebend an den TiJren des Todes," Orientierung, 1973, pp. 113-4. John of the Cross, St., 1542-1591 Duvivier, R., "Le probl~me critique de la ’Montre du Carmel’ de saint Jean de la Croix: Autorit6 mythique et intrrrt rrel du manuscrit d’Alcaudete," Revue de I’histoire des religions, 1973, pp. 19-65. Pacho, Eulogio, "Estudios recientes sobre san Juan de la Cruz," Ephemerides carmeliticae, 1972, pp. 466-89. Joseph, St. Burkey, Blaine, O.F~M.Cap., "Pontificia josephina," Cahiers de Jos~phologie, 1973, pp. 151-76. 1410 / Review Jor Religious, Volume ~52, ~1973/6

Burkey, Blaine, O.F.M.Cap., "The Theology of St. Joseph in the Writings of St. Lawrence of Brindisi," Cahiers de Jos~phologie, 1973, pp. 89-144. Gauthier, Roland, C.S.C., "Chroniques sur le culte de saint Joseph," Cahiers de Josdphologie, 1973, pp. 145-50. Gauthier, Roland, C.S.C., "Un ouvrage in6dit de Jean Trith~,me sur saint Joseph," Cahiers de Josdphologie, 1973, pp. 5-88. Sime6n de la S.F., "San Jos6 en los padres de la Iglesia: Panorama bibliogr~ifico y conclusiones para la elaboraci6n de una teologla josefina," Ephemerides carmeliticae, 1972, pp. 436-48. Stramare, Tarcisio, O.S.J., "Trilogia giuseppina," Divinitas, 1973, pp. 8’9-101.

Journalism Hebblethwaite, Peter, S.J., "The Wickedness of the Press," Month, 1973, pp. 131-4. Parker, Everett, "Can Freedom of the Press Survive?" Engage/Social Action, Sep- .tember 1973, pp. 6-17. Prakke, Henk, "Presse-Ethik als Gegenargument?" Communicatio socialis, 1973, pp. 97-101.

Judaism "Les catholiqus fran9ais face au judai’sme," Rencontre, 1973, pp. 75-94. "Les chr&iens et le judaisme," Cahiers de I’actualit~ religieuse et sociale, 1973, pp. 311-8. "Dans un climat de passion," ln]ormations catholiques internationales, May 15 1973, pp. 2-4. Dorff, Elliot, "Towards a Legal Theory of the Conservative Movement," Con- servative Judaism, 1973/3, pp. 65-77. Fehl, Philipp, "Hasidism and Elie Wiesel," Theology Today, 1973, pp. 148-53. "Die Haltung der Christen zum Judentum," Orientierung, 1973, pp. 103-7. Hennig, John, "Liturgiereform im jiidischen Bereich heute," Liturgisches Jahrbuch, 1973, pp. 127-36. "Israel: Anticipation and Reality" [7-item symposium], Conservative Judaism, 1973/3, pp. 3-64. "Jewish and Christian Art" [3-item symposium], Sidic, 1973/1, pp. 35-42. "Jewish and Christian Liturgy" [2-item symposium], Sidic, 1973/1, pp. 10-34. Littell, Franklin H., "Christian and Jews in the Historical Process," Judaism, 1973, pp. 263-77. Neusner, Jacob, "The Implications of the Holocaust," Journal o] Religion, 1973, pp. 293-308. "Pastoral Orientations with Regard to the Attitude of Christians toward Judaism," Catholic Mind, September 1973, pp. 51-7. --Prinz, Joachim, The Secret Jews (New York: Random, 1973), $6.95. Rendtorff, Roll, "Ende oder ErfiJllung der Geschichte?: Das Problem des jfidischen Nationalstaats," Evangelische Kommentare, 1973, pp. 273-5. Rondot, Pierre, "Remarques sur les ’Orientations Pastorales h l’6gard du judai’sme,’ " Etudes, June 1973, pp. 907-16. "A Statement to Our Fellow Christians," Ecumenical Trends, August 1973, pp. 5-12. Vogel, Dan, "Cahan’s ’Rise of David Levinsky’: Archetype of American Jewish Fiction," Judaism, 1973, pp. 278-87. Watt6, P., "Job b. Auschwitz: Deux constants de la pens6e juive," Revue th~ologique de Louvain, 1973, pp. 173-91.

Kierkegaard, SOren, 1813-1855 Villard, Jean, "Kierkegaard et la communication de l’existence," Revue de th~ologie et de philosophie, 1973, pp. 250-4. Kolbe, Maximilian, 1894-1941 "Apropos du P~re Kolbe," Vie spirituelle, May-June 1973, pp. 441-6. Subject Bibliography ]or Religious / 141 !

Korea Bieder, Werner, "How I Experienced South Korea Theologically," Northeast Asia Journal o] Theology, March 1973, pp. 1-14. Kim, Yong Choon, "The Ch’ondogyo Concept of the Nature of Man," International Philosophical Quarterly, 1973, pp. 209-28. Lee, Jung Young, "Concerning the Origin and Formation of Korean Shamanism," Numen, Augus~ 1973, pp. 135-58. Laity "De participatione laicorum in Ecclesiae muneribus iuxta ’Schema emendatum Legis Ecclesiae fundamentalis,’" Periodica, 1973, pp. 99-116. --Hirmer, Oswald, Die Funktion des Laien in der katholischen Gemeinde: Untersuch- ungen in der a]rikanischen Mission (Miinsterschwarzach: Vier-Tiirme, 1973), pp. xviii, 200. Lawlor, Francis X., "Laity and Clergy according to Kiing," Homiletic and Pastoral Review, July 1973, pp. 10-21. "Une nouvelle dimension de l’engagement des laics," Foi et le temps, 1973, pp. 304- 15. Van Cauwelaert, Jan, C.I.C.M., "Promoting Lay Leaders for the New Type of Ministry," Teaching All Nations, 1973, pp. 73-6. Language and Religion Fudge, Erik C., "Language, Revelation and Illumination," Scottistt Journal o] Theology, 1973, pp. 1-23. Grabner-Haider, A., "Generative Grammatik und religiSse Sprache," Theologische Quartalschri]t, 1973, pp. 169-83. Hallett, Garth, "Is There a Picture Theory of Language in the Tractatus?" Heythrop Journal, 1973, pp. 314-21. Hallett, Garth, S.J., "The Theoretical Content of Language," Gregorianum, 1973, pp. 307-36. Lucier, Pierra, "Le statut du langage religieux dans la philosophie de Ludwig Wittgenstein," Studies in Religion, Summer 1973, pp. 14-28. "Parler de Dieu," [3-item symposium], Christus (France), 1973, pp. 345-78. Ray, Benjamin, "’Performative Utterances’ in African Rituals," History o! Re- ligions, August 1973, pp. 16-35. "Sprache und Glaubensvollzug" [7-item symposium], Franziskanischen Studien, 1973, pp. 1-73. Walgrave, J. H., O.P., "Change in Christian Dogmatic Language," Louvain Studies, Spring 1973, pp. 245-54. Latin America Arenas, Pedro, "Latin America: A Challenge to Christians," Carmel in the World, 1973, pp. 64-72. Cippollini Echenique, Maria-Rosa, "Marxist Infiltration in the Church in Latin America," Social Justice Review, September 1973, pp. 162-71. "Die Kirche in Lateinamerika--Instrument der Politik?" Herder Korrespondenz, 1973, pp. 276-83. Ruiz, Samuel, "C6mo buscan los cristianos la justicia en America Latina," Misiones extranieras, May-June 1973, pp. 65-82. Tomic, Radomiro, "Latin America: No Room for Illusion," Worldview, July 1973, pp. 17-25. "Was bewegt die Kirche Lateinamerikas?" Herder Korrespondenz, 1973, pp. 283-6.

Law Peter, Carl J., "Dimensions of Jus divinum in Roman Catholic Theology," Theological Studies, 1973, pp. 227-50. Pigna, Arnaldo, "La legge, cammino di libertY," Rivista di vita spirituale, 1973, pp. 127-42. 1412 / Review ]or Religious, Volume 32, 1973/6

Lay Brothers Iraola, A. R., "Derechos de los ’hermanos auxiliares’ a la luz de las constituciones," Laurentianum, 1973, pp. 279-95. Le Roy Ladurie, Marie (Soeur Marie de I’Assomption), 1896-1973 Raguin, Y., "La spiritualit~ de M~re Marie de l’Assomption," Axes, June-July 1973, pp. 7-15. Leisure Elliott, Willis, "Leisure and the Esofuture," Anglican Theological Review, 1973, pp. 304-23. Levasti, Arrigo (1866-1973) Colosio, Innocenzo, O.P., "Arrigo Ievasti (1886-1973), pioniere delle ricerche storico-spirituali in Italia," Rassegna di ascetica e mistica, 1973, pp. 185-200. Liberation Diaz Alv~rez, M., "La teologia de la liberaci6n y los sacerdotes tercermundistas," Naturaleza y gracia, 1973, pp. 81-110. Galilea, Segundo, "Jesfis y la liberaci6n de su pueblo," Nuevo mundo, 1973,. pp. 74-82. Guti6rrez, Gustavo, "Vangelo e prassi di liberazione," Rassegna di teologia, 1973, pp. 145-59. "El misionero, signo liberador" [15-item symposium], Misiones extranieras, July- October 1973, pp. 5-238. Olivier, B., "La lib6ration, moteur de l’histoire humaine," Eglise et mission, Decem- ber 1972, pp. 16-22. Quarracino, Antonio, "Reflexiones sobre liberaci6n y socialismo," Ateismo e dialogo, June 1973, pp. 5-10. Rizzi, A., "Teologia delia liberazione: Spunti correttivi," Rivista di teologia morale,. 1973, pp. 187-220. Life Respect Burghardt, Walter, S.J., "Crossing the Credibility Gap," Origins, July 5 1973, pp. 89-95. "Les religions et le respect de la vie" [8-item symposium], Axes, April-May 1973, pp. 5-65. Westley, Richard, "The Right to Life Debate," Critic, July-August 1973, pp. 50-9. Liturgical Year Bellavista, Joan, "Sobre las solemnidades del Sefior en el tiempo ’per annum,’" Phase, 1972, pp. 347-54. Liturgy Abad, Jos~-Antonio, "An~lisis y valoraci6n de un fen6meno: El anarquismo litfirgico," Burgense, 1973/I, pp. 233-70. Abeelen, Frans van den, "Die Liturgiereform in Brasilien," Liturgisches Jahrbuch, 1973, pp. 116-26. Evdokimov, P., "La pri~.re liturgique," Lien, 1973/3, pp. 39-47. Ferreras-Oleffe, Gregorio, "Une traduction audio-visuelle du lectionnaire dominical," Paroisse et liturgie, 1973, pp. 308-15. Ferreras-Oleffe, Jeanne-Marie, "Un 6cran h l’Eglise?" Paroisse et liturgie, 1973, pp. 298-307. Forristal, Desmond, "Liturgy and People’s Lives," Doctrine and Li[e, 1973, pp. 363-9. Gongalves Silveira, Helena, "Viv~ncia litfirgica em comunidades religiosas," Grande sinai, 1973, pp. 280-91. Gonzalez, Arthur E. John, "The Byzantine Imperial Paradigm and Eastern Liturgi- cal Vesture," Greek Orthodox Theological Review, 1972, pp. 255-67. Subject Bibliography ]or Religious / 1413

Houssiau, A., "La liturgie, lieu privil6gi6 de la th6ologie sacramentaire," Questions liturgiques, 1973, pp. 7-12. "Jewish and Christian Liturgy," [2-item symposium], Sidic, 1973/1, pp. 10-34. Kavanagh, Aidan, O.S.B., "What Is Participation?-~or, Participation Revisited," Doctrine attd Li]e, 1973, pp. 343-53. Keri’, Fergus, O.P., "The Role of the Celebrant," Doctrh~e and Li]e, 1973, pp. 354-62. .Krosnicki, Thomas A., "Rome Says Stop and Go on the Liturgy," America, July .21 1973, pp. 33-4. Martinez, Pablo, "Liturgia y sociedad de consumo," Phase, 1972, pp. 421-32. Moreton, Michael, "The Calendar and Lectionary: The Question of Principle," Theology, 1973, pp. 369-74. Pascual, Juan A., "La oraci6n litfirgica .y la vida consagrada," Manresa, 1973, pp. 15-26. Sauget, Joseph-Marie, "Le ’Codex liturgicus’ de J.-L Ass6mani et ses sources manuscrites pour les ’Ordines’ de l’initiation chr&ienne selon la tradition syro- occidentale," Gregorianum, 1973, pp. 339-52. Taft, Robert, S.J., "The Byzantine Divine Liturgy: History and Commentary," Diakonia (U.S.A.), 1973, pp. 164-78. --Warren, Frederick Edward, The Liturgy and Ritual o/ the Ante-Nicene Church (reprint of 2nd rev. ed. of 1912; New York: AMY, 1973), pp. xvi, 317, $17.50. Lonergan, Bernard, S.J., 1904- B6rub6, Camille, O.F.M.Cap., "Dynamisme psychologique et existence de Dieu .chez Jean Duns Scot, J. Mar6chal, et B. Lonergan," Antonianum, 1973, pp. 5-45. Emmet, Dorothy, "The Double Conversion of Bernard Lonergan and Karl Rahner," Theoria to Theory, April 1973, pp. 9-16. Meynell, Hugo, "On Lonergan and Wren-Lewis," Teilhard Review, 1973, pp. 57-9. Nilson, Jon, "Transcendent Knowledge in Insight: A Closer Look," Thomist, 1973, pp. 366-77. Ryan, William F. J., "Intentionality in Edmund Husserl and Bernard Lonergan," International Philosophical Quarterly, 1973, pp. 173-90. Stevens, Clifford, "The Lonergan Intersection," Homiletic arid Pastoral Review, August-September 1973, pp. 16-20. Love Nuttall, Geoffrey F., "Love’s Constraint?" Theology, 1973, pp. 291-7. Pavelsky, Robert L., "The Commandment of Love and the Christian Clinical Psychologist," Studia biblica et theologica, March 1973, pp. 57-65. Trentin, G., "Eros e agape--a proposito di una interpretazione teologica della lettere di Ignazio di Antiochia," Studia patavina, 1972, pp. 495-538. Lull, Raymond, 1235-1315 Platzeck, Ethard-Wolfram, O.F.M., "Gottfried Wilhelm Leibniz y Raimundo Llull," Antonianum, 1973, pp. 46-63. Maritain, Jacques, 1882-1973 ["Bibliographie de Jacques Maritatin"], Esprit et vie, 1973, couverture, p. 186. Fumet, Stanislas, "Jacques Maritain," lniormations catholiques internationales, May 15 1973, pp. 18-21. Maronite Church Vandrisse, J., "De l’affaire de Ghazir au projet de synode libanais: crise ou renou- veau de la communaut6 maronite?" Proche-Orient chr~tien, 1973, pp. 61-73. Marriage "Anglican-Roman Catholic Report on Mixed Marriages," Ecutnenical Trends, July 1973, pp. 3-6. Arena, Aldo, "L’impedimento di ’publica honestas,’" Apollinaris, 1973, pp. 85-96. 1414 / Review ]or Religious, Volume 32, 1973/6,

Bertrams, Wilhelm, S.J., "De ratihabitione sententiae nullitatis matrimonii in tri- bunali appellationis," Periodica, 1973, pp. 215-24. Boerakker, Hans, M.H.M., "Traditional Marriage versus Customary Marriage," ,4FER, 1973, pp. 142-51. --Bosco, Antoinette, Marriage Encounter: The Rediscovery o1 Love (St. Meinrad, Indiana: Abbey Press, 1972), pp. 128, $4.95. Di Jorio, Orlando, "Concursus appellationis defensoris vinculi et partis gravatae: Adnotatio ad M. Pr. ’Causas matrimonialies,’" Periodica, 1973, pp. 393-402. Di Marco, A., "Misterium hoe magnum est (Ef. 5,32)," Laurentianum, 1973, pp. 43:80. Edwards, Adrian, C.S.Sp., "Reflections on a Report," New Black]riars, 1973, pp. 260-3. Guti6rrez, Anastasius, "Matrimonii essentia, finis, amor coniugalis," Apollinaris, 1973, pp. 97-147. Hastings, Adrian, "A Report on Marriage, New Black[riars, 1973, pp. 253-9. Kilmartin, Edward J., S.J., "When Is Marriage a Sacrament?" Theological Studies, 1973, pp. 275-86. Larrabe, Jos6 Luis, "Matrimonio y virginidad en la patristica hasta san Agustin," Lumen, 1973, pp. 3-30. Larrabe, J. L., "La presencia de Cristo en el matrimonio segfin san Agustin," Revista agustiniano de espiritualidad, 1973, pp. 321-55. Lefebvre, Charles, "Impotentia mulieris occulsae, impotentia viri (Syndrom a Klinefelter), dispensatio super rato," Periodica, 1973, pp. 403-12. L6pez Illana, Francisco, "Iurisprudentia rotalis de nullitate matrimonii ob vim et metum," Periodica, 1973, pp. 233-312. Nikolasch, Franz, "Die Adaptation des riSmischen Trauungsritus," Heiliger Dienst, 1973, pp. 63-78. Pinto, Jos6 M., "Iurisprudentia rotalis de nullitate matrimonii in casu duplicis con- formis sententiae," Periodica, 1973, pp. 225-32. Regnier, Margaret and Walter, "When You Pray Together," St. Anthony Messenger, August 1973, pp. 8-10. Seal, R. E., "Psychiatric Incapacity as the Basis for Invalidity in Marriage," Aus- tralasian Catholic Record, 1973, pp. 140-51. Staffa, Cardinal Dinus, "De validitate matrimonii inter partem orthodoxam et par- tern protestantem baptizatam," Periodica, 1973, pp. 11-38. Walker, D. L., "Psychological Immaturity and Its Implications for the Marriage Contract," Australasian Catholic Record, 1973, pp. 163-8.

Marxism BeltrSo, Calderan, S.J., "L’evoluzione del pensiero marxista sulla popolazione," Civilt~ cattolica, April 7 1973, pp. 24-43. Cippollini Echenique, Maria-Rosa, "Marxist Infiltration in the Church in Latin America," Social Justice Review, September 1973, pp. 162-71. --Farner,. Konrad, and Werner Post, Marxistische Religionskritik (Stein fiber Niirn- berg: Laetare, 1972), pp. 73, DM 5. Kowalczyk, Stanislaw, "The Marxist and Christian Cot~cept of Freedom," Ateismo e dialogo, June 1973, pp. 11-8. Orsolic, Marco, "La sociologie religieuse d’inspiration marxiste en Yougoslavie," Social Compass, 1973/I, pp. 73-84. Patfoort, A., O.P., "R6flexions sur les 6claircissements et sur l’entreprise th6ologique de M. Xhaufflaire," Angelicum, 1973, pp. 79-98. Xhautflaire, M., "Feuerbach, Marx et la th6ologie," Angelicum, 1973, pp. 66-78.

Mary, Blessed Virgin Back, A. M., C.M.F., "Die Herz-Marien-Weihe im Fr6mmigkeitsleben der Kirche und des einzelmenschen," Ephemerides mariologicae, 1973, pp. 294-304. Bagatti, Bellarmino, "Le tombeau de la Vierge," Terre Sainte, May 1973. "Documenta mariana Pauli PP. VI," Ephemerides mariologicae, 1973, pp. 294-304. Subject Bibliography ]or Religious / 1415

Geagea, Nilo, "Maria nel messaggio coranico," Ephemerides carmeliticae, 1972, ~pp. 235-408. Geenen, G., O.P. "’Legenda Theophili’: Speculum historico-doctrinale de media- tione Matris Dei in alto Medio Aevo (a saec. VII ad VIII)," Marianum, 1972, pp. 396-430. Giamberardini, G. M., O.F.M., "Nomi e titoli .mariani nella filologia e nell’esegesi egiziani," Ephemerides mariologicae, 1973, pp. 205-30. Graber, Rudolf, "Avertissement et remontrance de Fatima," Pens~e catholique, n. 144, pp. 7-14. Kniazeff, A., "La pr6sence liturgique de la M~re de Dieu," Questiot, s liturgiq~es, 1973, pp. 45-62. Margerie, B. de, "L’Immacul6e Conception et l’Assomption dans l’unit6 de l’Eglise," Esprit et vie, 1973, pp. 465-74. Pinkus, L., O.S.M., and C. Valenziano, "I1 femminile, Maria e la Chiesa: Ricerca sui temi del femminile relativamente al modello mariale e alia instituzione ecclesiale nella cultura cristiana," Marianum, 1972, pp. 386-95. Piolanti, Antonio, "Le lacrime di Maria per i suoi figli adottivi in un testo inedito di Girolamo Ghetti da Roma, Priore Generale dell’Ordine Agostiniano," Divinitas, 1973, pp. 255-89. Salgado, J.-M., O.M.I., "Aux origines du culte marial," Marianum, 1972, pp. 451-78. Starowieski, M., "Maria nova Eva in traditione Alexandrina et Antiochena (saeculo V)," Marianum, 1972, pp. 329-85. SuS.rez, Luis, "Salmo de la Hija de Si6n en la economia de la salvaci6n," Ephemerides mariologicae, 1973, pp. 253-80. Valabek, Redemptus Maria, "Mary’s Place in Carmel," Carmel in the WorM, 1973, pp. 41-63. Viguera, V., "Essai sur une mariologie darts l’oeuvre de s. Franqois de Sales," Ephemerides mariologicae, 1973, pp. 23’1-52. Medical Morals --Campbell, Alastair, V., Moral Dilemmas in Medicine (Baltimore: Williams and Wilkins, 1973), pp. viii, 214, paper, $6.25. Dyck, Arthur J., "Ethics and Medicine," Linacre Quarterly, 1973, pp. 182-200. --Oosthuizen, G. C., ed., The Ethics o] Tissue Transplantation (Cape Town: Tim- mins, 1973), R7.50. Meditation "Neues Bewusstsein durch Meditation?" Herder Korrespondenz, 1973, pp. 304-10.

Melkite Church Khairallah, Philip, "The Melkite Church, to Be or Not to Be," Diakonia (U.S.A.), 1973, pp. 190-7.

Merton, Thomas, 1915-1968 Davis, Robert Murray, "How Waugh Cut Merton," Month, 1973, pp. 150-3. Lester, Julius, "Merton," Katallagete, Summer 1973, pp. 21-6. McCarthy, Colman, "Thomas Merton," Critic, July-August 1973, pp. 35-9. Military Apostolate McDonald, Paul F., "Chaplain Ministry to Family," Priest, September 1973, pp. 23-5. Wassenberg, Giinther, "Karl Jaspers und das Soldatentum," Zeitschri]t [iir Re- ligions- und Geistesgeschichte, 1973, pp. 144-58.

Military Service Walters, Leroy, "A Historical Perspective on Selective Conscientious Objection," Journal o/the American Academy o! Religion, 1973, pp. 201-11. 1416 / Review for Religious, Volurne 32, 1973/6

Ministers and Ministries Beal, J., "Men for Others: Bonhoeffer’s Reflections on the Ministry," Bijdragen, 1973, pp. 162-87. Hern;indez Alonso, Juan Jos6, "Iglesias protestantes y validaci6n ministerial," Ciudad de Dios, 1973, pp. 37-56. Lehmann, Karl, "Disagreement on the Ecumenical Recognition of Church Min- istries," International Catholic Review "Communio," 1973, pp. 183-6. ,Lemaire, Andr6, "The Ministries in the New Testament: Recent Research," Biblicai Theology Bulletin, 1973, pp. 133-66. Maloney, George A., S.J., "Validation of Catholic and Orthodox Ministry," Diakonia (U.S.A.), 1973, pp. 155-63. "Les minist~res" [7-item symposium], Eglise et mission, June 1973, pp. 2-29. Moingt, Joseph, "L’avenir des minist~res dans l’Eglise catholique," Etudes, July 1973, pp. 129-41. Oury, Guy, "Des ordres mineurs aux ministb.res," Esprit et vie, 1973, pp. 380-3. Peachey, Paul, "Radicalization of the Religious Idiom and the Social Dislocation of Clergy," Anglican Theological Review, 1973, pp. 277-88. Pintard, J., "Minist~res et esp6rance," Esprit et vie, 1973, pp. 401-5.

Mission and Missions --Antoine, Louis, Le chemin, c’est la demeure: Le probl~me de la mission aujourd’hui (Paris. Ed. Ouvrii~res, 1973), pp. 96, F 10. Bandera, Armando, O.P., "Dinamismo misionero y virtudes teologales," Divinitas, 1973, pp. 56-73. Camps, Arnulf, O.F.M., "Four Key-notions for a More Empirical Missiology," Neue Zeitschri/t ii~r Missionswissenscha]t, 1973, pp. 133-42. ~21ark, Francis X., S.J., "The Role of the Overseas Missioner in the Local Churches Today," Teaching All Nations, 1973, pp. 38-50. Hillman, Eugene, C.S.Sp., "Pluriformity in Ethics: A Modern Missionary Problem," Missiology, 1973, pp. 59-72. Kraft, Charles H., "Dynamic Equivalence Churches," Missiology, 1973, pp. 39-57. Kraus, Joh., S.V.D., "Missionswissenschaftliche Themen in Festschriften 1960- 1971," Neue Zeitschri]t ]iir Missionswissenscha/t, 1973, pp. 105-32. Lee, lgn. Ting Pong, "Novissimae facultates missionariae," Commentarium pro religiosis et missionariis, 1973, pp. 40-65. Miller, Elmer S., "The Christian Missionary: Agent of Secularization," Missiology, 1973, pp. 99-107. "La mission au pr6sent" [7-item symposium], Spiritus, 1973, pp. 127-314. Nebreda, Alfonso M., S.J., "Conversion of the Missionary," Teaching All Nations, 1973, pp. 3-9. --Oosterwal, Gottfried, Mission--Possible: The Challenge o] Mission Today (Nash- ville: Southern Publishing Association, 1973), pp. 122, $2.95. "Pourquoi (re)partir en mission?" [4-item symposium], Kerygma, 1973, pp. 3-67. ¯ Rogers, Cleon, "The Great Commission," Bibliotheca Sacra, 1973, pp. 258-67. ---Shorter, Aylward, W. F., Theology o] Mission (Cork: Mercier, 1973), pp. 94, ~ .50. Wagner, C. Peter, "Evangelical Missions and Revolution Today," Missiology, 1973, pp. 91-8. --Womack, David, Breaking the Stained-glass Barrier (New York: Harper and Row, 1973), pp. 167, $4.95. Womack, David A., "The Only Hope for World Evangelization," Christianity Today, July 20 1973, pp. 10-3. Zaplata, Feliks, S.V.D., "La missiologie en Pologne,~’ Neue Zeitschri]t ]iir Mis- sionswissenschaIt, 1973, pp. 143-50.

Miracles --Casieri, Antonio, II miracolo nelle cause di beatificazione e di canonizzazione e possibilitd di aggiornamento (Rome: Demograf, 1971 ), pp. 159. Subject Bibliography ]or Religious / 1417

Feuillet, Ren6, P.S.S., "L’activit6 miraculeuse de J6sus ~ travers l’Evangile de saint Marc," Pr£tre et pasteur, 1973, pp. 429-36. ,Latourelle, Ren6, S.J., "Authenticit6 historique des miracles de J6sus," Gregorianum, 1973, pp. 225-61. Monasticism Campos, Julio, "Valores penitenciales de ’disciplina’ en la asc6tica monfistica," Ciudad de Dios, 1973, pp. 5-19. "Colloque historique sur la restauration monastique dans l’Europe occidentale du XIXe si~cle" [8-item symposium], Revue bdn~dictine, 1973, pp. 9-284. Garrido Bonafio, Manuel, "Fundamentos blblicos de la caridad en las reglas mon~isticas," Burgense, 1973/1, pp. 41-106. Leclercq, J., O.S.B., "Vie sacramentelIe et vie monastique," Vie des communaut~s religieuses, 1973, pp. 177-92. Lozano, I. Em., "Notulae de ortu vitae monasticae," Commentarium pro religiosis et missionariss, 1973, pp. 3-11. Moaophysite Church V6iSbus, Arthur, "The Origin of the Monophysite Church in Syria and Mesopo- tamia," Church History, 1973, pp. 17-26. Monffort, St. Louis Marie Grignion de, 1673-1716 Huot, Dorio-Marie, S.M.M., "Au IIIe centenaire: S. Louis Marie Grignion de Montfort (1673-1716)," Esprit et vie, 1973, pp. 350-2. Morality --Anderson, J. N. D., Morality, Law and Grace (London: Tyndale, 1972), pp. 180, £1.15. ¯Bachmeyer, T. J., "Ethics and the Psychology of Moral Judgment," Zygon, 1973, pp. 82-95. Bayer, Oswald, "Zum Ansatz theologischer Ethik als Freiheitsethik," Zeitschri]t ]iir evangelische Ethik, 1973, pp. 129-44. --Bernard, Charles A., S.J., Vie morale et croissance dons le Christ (Rome: Gregorian University, 1973), pp. 285, L 4000. Bockmuhl, Klaus, "R6volution de l’6thique et &hique de la r6volution: Essai," Revue r~]ormde, 1973/1, pp. 1-28. Campanini, G., "Prospettive di etica professionale," Rivista di teologia morale, 1973, pp. 257-76. -1-Campbell, Alistair V., Moral Dilemmas in Medicine (Edinburgh: Churchill Living- stone, 1972), pp. viii, 214, paper, £ 1.00. Carney, Frederick S., "Accountability in Christian Morality," Journal o] Religion, 1973, pp. 309-29. Cupitt, Don, "God and Morality," Theology, 1973, pp. 356-64. Dalcourt, Gerard J., "The Evolutionary Approach to Ethics," Thomist, 1973, pp. 341-65. DeAdder, James W., "The Role of Negative Absolutes in Moral Theology: A Note," Thomist, 1973, pp. 306-12. Delhaye, Ph., "Unit6 et diversit6 en morale," Esprit et vie, 1973, pp. 321-8; 337-42. Demmer, Klaus, M.S.C., "Moralische Norm und theologische Anthropologie," Gregorianum, 1973, pp. 262-305. Fritzsche, H.-G., "Die Anf~inge christlicher Ethik im Dekalog," Theologische Literaturzeitung, 1973, col. 161-70. Goffi, T., "Etica come profezia," Rivista di teologia morale, 1973, pp. 221-36. Kay, William, "Christian Morality in a Secular Society," Modern Churchman, April 1973, pp. 204-10. Leavenworth, May, "A Suggestion for an Interdisciplinary Approach to Ethics," Zygon, 1973, pp. 135-47. --Olafson, Frederick A., Ethics and Twentieth Century Thought (Englewood Cliffs: Prentice-Hall, 1973), pp. ix, 134, $6.95. 1418 / Review ]or Religious, Volume 32, 1973/6

Owen, H. P., "Nature and Morality," Theology, 1973, pp. 304-14. --Peters, R. S., Reason, Morality and Religion (London: Friends Home Service Com- mittee, 1972), pp. 101, paper, £.40. Rotter, Hans, S.J., "Die Eigenart der christlichen Ethik," Stimmen der Zeit, June 1973, pp. 407-16. Van den Berge, R., "Bestaat er een specifiek christelijke moraal en levenshouding?" Collationes, 1973, pp. 166-75. Wachter, Maurits De, S.J., "Change and Renewal in Moral Method," Louvain Studies, Spring 1973, pp. 255-64. Zalba, Marcelino, "Boletin can6nico-moral 1973," Estudios eclesiasticos, 1973, pp. 231-70. Movies Etter, Urs, "Sexualit~it im Kino---ein Beitrag zur Befreiung des Eros?" Re]ormatio, 1973, pp. 278-83. Music Berdes, Jane, "The Bernstein Mass: Now That the Incense Has Settled," U.S. Catholic, September 1973, pp. 19-25. Gajard, Joseph, O.S.B., "Music and Prayer," Sacred Music, Summer 1973, pp. 3-9. Gelineau, Joseph, "Las asambleas litfirgicas y su expresi6n musical," Phase, 1972, pp. 397-404. Heaton, Charles Huddleston, "Contemporary Composers--George Brandon," Jour- nal o] Church Music, September 1973, pp. 12-5. Hucke, Helmut, "La situaci6n actual de la mfsica sacra: Puntos de vista e inter- rogantes," Phase, 1972, pp. 385-96. ---Hunter, Stanley Armstrong, Music and Religion (reprint of 1930 edition; New York: AMS, 1973), pp. 231, $10.00. Kronsteiner, Hermann, "Ordo cantus Missae," Heiliger Dienst, 1973, pp. 49-55. Mansfield, Kenneth Z., Jr., "Perspective on Contemporary Church Music," Journal oJ Church Music, September 1973, pp. 2-5. Nicholson, David, O.S.B., "Plainchant and the Vernacular," Sacred Music, Summer 1973, pp. 15-8. Overath, Johannes, "Sacred Music since the Council," Musicae sacrae ministerium, Spring 1973, pp. 7-13. Pellegrini, Frank, "The Church Musician: Underpaid, Ovffrworked, Unappreciated," U.S. Catholic, August 1973, pp. 38-40. Mysticism --Davy, Marie-Madeleine, Encyclop~die des mystiques (Paris: Laffont, 1972), pp. 530, F 150. Gardet, Louis, Etudes de philosophie et de mystique compar~es (Paris: Vrin, 1972), pp. 285, F 38.80. Kvastad, Nils Bjorn, "Philosophical Problems of Mysticism," International Philo- sophical Quarterly, 1973, pp. 191-208. Springer, J. L., "Plotinus: filosoof en mysticus," Nederlands theologisch tijdschri]t, 1973, pp. 210-23. The Netherla ~nds Meyrick, Angela, "The Dutch Sedition, 2: The Dutch Pastoral Council," Christian Order, 1973, pp. 140-54. Neumann, Teresa, 1898-1960 --Hanauer, Josef, Konnersreuth als Test]all: Kritischer Bericht iiber das Leben der Therese Neumann (Munich: Manz, 1972), pp. 548. New Guinea Jaeschke, Ernst, "Zur Lage der einheimischen Pastoren in Neuguinea: Material einer Umfrage," Evangelische Missions-Zeitschri]t; 1973, pp. 90-6. Subject Bibliography for Religious / 1419

Nietzsche, Friedrich, 1844-1900 KiSster, Peter, "Nietzsches Beschwtirung des Chaos," Theologische Quartalschri]t, 1973, pp. 132-63. Nigeria ---Smith, Edgar H., Nigerian Harvest (Grand Rapids: Baker, 1973), pp. 318, $5.00. Nonviolence Muller, Jean-Marie, "Approche de la non-violence," Etudes, July 1973, pp. 21-30. Obedience Giardini, Fabio~ O.P., "Considerazioni psicologiche sulla crisi dell’obbedienza in una lezione alle maestre delle novizie," Rassegna di ascetica e mistica, 1973, pp. 97-110. Obscenity Blake, Richard A., "Will Fig Leaves Blossom Again," America, August 14 1973, pp. 82-4. Whelan, Charles M., "Behind the Fig Leaf: A Legal Analysis," Atnerica, August 18 1973, pp. 85-7. Occultism --Montgomery, John Warwick, Principalities and Powers: The Worm o! the Occult (Minneapolis: Bethany Fellowship, 1973), pp. 224, $4.95. Offices in the Church Lannes, Serge, "Le pouvoir dans l’Eglise," Etudes th~ologiques et religieuses, 1973, pp. 153-74. Robleda, Oils, "La noci6n can6nica de oficio," Gregorianum, 1973, pp. 353-61. Orders (Sacrament) Oury, Guy, "Des ordres mineurs aux ministi~res," Esprit et vie, 1973, pp. 380-3. Rambaldi, Giuseppe, S.J., "Ab ordinibus minoribus ad ministeria: In litteras apostolicas motu proprio datas ’Ministeria .quaedam’ et ’Ad pascendum’ adnota- tiones quaedam" Periodica, 1973, pp. 173-92. Rodrlguez, P., "Ordenaci6n e incorporaci6n de la Iglesia (Sintesis doctrina!)," Teologla espiritual, 1972, pp. 353-66. Orthodox Churches Bird, Thomas E., "A Survey of Orthodoxy: 1972," Diakonia (U.S.A.), 1973, pp. 102-36. Bouwen, Frans, "Tradition orthodoxe et monde contemporain: Symposium inter- orthodoxe de Thessalonique 12-16 september 1973," Proche-Orient chr~tien, 1973, pp. 33-54. Clogg, Richard, "A Little-known Orthodox Neo-martyr, Athanasios of Smyrna (1819)," Eastern Churches Review, 1973, pp. 28-36. Duchatelez, K., "L’6onomie dans l’Eglise orthodoxe: Expos6 critique du rapport pr6conciliaire," lr6nikon, 1973, pp. 198-206. Kokkinakis, Archbishop Athenagoras, "Credo of the People of God: An Orthodox Response," Diakonia (U.S.A.), 1973, pp. 137-54. Mantzarides, George, "The Witness of Orthodoxy to the Contemporary World," St. Vladimir’s Theological Quarterly, 1973, pp. 170-80.

Loewen, Jacob A., "Leadership in the Choco Church," Missiology, 1973, pp. 73-90. Parishes Bausch, William J., and Edward Wakin, "What’s a Parish for?" U.S. Catholic, August 1973, pp. 6-13. 1420 / Review ]or Religious, Volume 32, 1973/6

Butler, William L., "How’s Your Parish Council Doing?" Pastoral Li]e, July- August 1973, pp. 33-5. Elford, George, "Parish Budgeting and Financing," Priest, July-August 1973, pp. 13-7. Kelleher, Stephen J., "How to Make a Parish Council Work," Today’s Parish, July-August 1973, pp. 22-5. Smith, Hilary, O.C.D., "The People Oriented Parish," Pastoral Li]e, Jnly-August 1973, pp. 2-6. Sweetser, Thomas P., S.J., "Getting to Know the Parish," New Catholic World, September-October 1973, pp. 204-6. Pastoral Care and Theology Oblesby, William B., Jr., "Pastoral Care and Counseling in Biblical Perspective," Interpretation, 1973, pp. 307-26. --Testi e documenti di vita sacerdotali e di arte pastorale, v. 19 (Rome: I.N.A., 1973), pp. 534. Patristics Aldama, Jos~ A. de, "Boletin de literatura antigua cristiana," Estudios eclesiasticos, 1973, pp. 271-83. Paul VI "Affermis tes fri:res," Cahiers de l’actualitd religieuse et sociale, June 1 and 15 1973, pp. 1-60. Peace Coste, R., "Paix messianique et paix humaine," Nouvelle revue thdologique, 1973, pp. 622-34. --Eller, Vernard, King Jesus’ Manual o] Arms ]or the ’armless: War and Peace Irom Genesis to Revelation (Nashville: Abingdon, 1973), pp. 205, $4.75. P6guy, Charles, 1873-1914 Castelli, Ferdinando, S.J., "Charles P6guy, intuizioni e miraggi," Civiltd cattolica, May 19 1973, pp. 330-46. Varillon Frang.ois, "Charles P6guy: L’ordre et la libert6," Etudes, June 1973, pp. 861-78. Penance (Sacrament) Alszeghy, Zolt~.n, S.J., "Discussioni sulla necessitb, della confessione," Rassegna di teologia, 1973, pp. 73-81. --Cheminements p~nitentiels communautaires (Lyons: Le Chalet, 1973), pp. 191, F 16.80. --Gouhier, A., Pour une m~taphysique du pardon (Paris: Epi, 1969), pp. 620. Herrero, Zacarlas, "La penitencia y sus formas, examen de su evoluci6n hist~Srica," Estudio agustiniano, 1972, pp. 231-54. Kramer, Thomas, "Bibliography: First Sacraments," Origins, August 2 1973, p. 125. Meyer, Hans Bernhard, "Auf dem Weg zu einer erneuerten Bussdisziplin," Liturgisches Jahrbuch, 1973, pp. 69-82. O’Neill, Thomas, S.J., "General Absolution," AFER, 1973, pp. 97-109~ Pilz, Johannes Chrysostomus, S.J., "Buss- und Beichtpraxis in unseren Orden," Ordensnachrichten, 1973, pp. 14’I-53. "Riconciliazione e penitenza" [6-item symposium], Ministero pastorale, 1973, pp. .260-97. Rodrlguez, F~lix, "Jn 20, 23 en el canon tercero del decreto tridentino sobre la penitenica," Burgense, 1973/1, pp. 107-27. Wright, Cardinal John, "First Penance/First Communion," Origins, August 2 1973, .pp. 113," 115-6. Zalba, Marcelino, S.J., "Commentarium ad normas pastorales circa absolutionem sacramentalem generali modo impertiendam," Periodica, 1973, pp. 193-214. Subiect Bibliography ]or Religious / 1421

Pentecost Kremer, Jacob, "Was geschah Pfingsten?" Wort und Wahrheit, 1973, pp. 195-207.

Pentecostals Benner, Patterson D., "The Universality of ’Tongues,’ " Japan Christian Quarterly, 1973, pp. 101-7. "Charismatics in Japan--Reports," Japan Harvest, Spring 1973, pp. 23-30. Guerra, Augusto, "Pentecostalismo cat61ico," Revista de espiritualidad, 1973, pp. 214-7. Hollenweger, Walter J., "Pfingstler, Katholiken und Politik in Lateinamerika," Re]ormatio, 1973, pp. 334-41. Hutchinson, Paul F., "Open Letter to Charismatic Lutherans," Concordia Theological Monthly, 1972, pp. 748-51. Likoudis, James, "The Pentecostalism Controversy," Social Justice Review, Sep- tember 1973, pp. 148-57. McHale, John V., "The Charismatic Renewal Movement," Furrow, 1973, pp. 259-71. Muthig, John, "Pentecostalism: A Bridge to Renewal?" St. Anthony Messenger, September 1973, pp. 32-40. Richardson, James T., "Psychological Interpretations of Glossolalia: A Reexamina- ~tion of Research," Journal ]or the Scientific Study o] Religion, 1973, pp. 199-208. --Tugwell, Simon, Did You Receive the Spirit? (New York: Paulist, 1973), pp. 143, paper, $1.25. Peter Damian, St., 1007-1072 "San Pier Damiano nove secoli dopo" [8-item symposium], Vita monastica, 1972, pp. 131-272. Philippines Aparicio, Te6filo, "La persecuci6n religiosa y la orden de San Agustln en la independencia de Filipinas," Estudio agustiniano, 1972, pp. 277-350. Philosophy Bibliographie de la philosophie, 1973, pp. 4-106. Rdpertoire bibliographique de la philosophie, 1973, no. 3016-6074. Play Theology Coleman, Lucien E., Jr., "Religious Education as Play: A Ludenic Approach," Review attd Expositor, 1973, pp. 377-86. Pluralism Delhaye, Ph., "Unit6 et diversit6 en morale," Esprit et vie, 1973, pp. 321-8. Hillman, Eugene, C.S.Sp., "Pluriformity in Ethics: A Modern Missionary Problem," Missiology, 1973, pp. 59-72. Lanne, E., "Unit6 de la foi et pluralisme th6ologique: Dimensions oecum6niques du document de la Commission Internationale de Th6ologie," lrdnikon, 1973, pp. 207-13. Medina Estevez, Jorge, "Commission Th6ologique Internationale: L’unit6 de la foi et le pluralisme th6ologique," Esprit et vie, 1973, pp. 371-5. "L’unitb. della fede e il pluralismo teologico," Civilt?~ cattolica, May 19 1973, pp. 367-75. Poland "Dialogo tra cristiani e marxisti in Polonia". [2-item symposium], Ateismo e dialogo, June 1973, pp. 43-9. Zaplata, Feliks, S.V.D., "La missiologie en Pologne," Neue Zeitschri]t ]iir Mis- sionswissenscha[t, 1973, pp. 143-50. 1422 / Review for Religious, Volume 32, 1973/6

Politics "Eglise et pouvoirs: Analyse sociologique . . . La presse, le courrier, les groupes" [6-item symposium], Parole et socidt~, 1973, pp. 289-392. Ferber, Walter, "Hirscher and Baumstark: Political Problems of Catholic Re- formers," International Cathglic Review "Communio,’" 1973, pp. 159-63. Lane, Dermot A., "Faith and Politics," Furrow, 1973, pp. 327-37. Maire, Joseph, "Les prises de position politiques du chr6tien," Eglise aujourd’hui, 1973, pp. 289-300. O’Grady, Colin, M.S.C., "Political Theology," Doctrine and Li]e, 1973, pp. 305-15. Schneider, Heinrich, "Eschatologie und Politik," Wort und Wahrheit, 1973, pp. 213-34. Sommet, J., S.J. "Ethique et politique aujourd’hui: H6ritages 6clat6s de Hegel et de Marx," Nouvelle revue thdologique, 1973, pp. 539-47. Velfisquez, Manuel, "Fe, esperanza y acci6n politica," Misiones extranjeras, May- June 1973, pp. 83-100. Vincent, Andr6, O.P., "L’6trange document ’Foi et politique,’" Pensde catholique, no. 144, pp. 57-61. --Virion, Pierre, Le myst~re de Jeanne d’Arc et la politique des nations (Paris:.T~qui, 1972), pp. 262, F 21. Weir, A. J., "The Political Gospel," Biblical Theology, 1973, pp. 26-31. Poor Clares Lainati, C. A., "La cl6ture de sainte Claire et des premieres clarisses darts la l~gislation canonique et dans la pratique," Laurentianurn, 1973, pp. 223-50. Popes Dubrey, P., "Br~ves r~flexions sur l’adage ’Primus inter pares,’" Lien, 1973/3, pp. 48-52. Gross, Julius, "Ober die Stellung des Papstes," Zeitschri[t ]iir Religions- und Geistesgeschicltte, 1973, pp. 112-25. Misner, Paul, "The Papacy: Three Schools of Thought," Ecumenist, 1973, pp. 52-5. --Rhodes, Anthony, Tire Vatican in the Age o] the Dictators (London: Hodder and Stoughton, 1973), pp. 383, £.4.25. Vries, Wilhelm de, S.J., "Ist der Primat ein Hindernis im 6kumenischen Gespr~ich?" Stimmen der Zeit, July 1973, pp. 480-7. Population Problems Beltr5o, Calderan, S.J., "L’evoluzione del pensiero marxista sulla popolazione," Civiltd cattolica, April 7 1973, pp. 24-43. "Daten der Bev61kerungsentwicklung," Herder Korrespondenz, 1973, pp. 345-9. --Frejka, Tomas, The Future o] Population Growth: Alternative Paths to Equilibrium (New York: Wiley, 1973), pp. xix, 268, $9.95. ~auvy, Alfred, Croissance zdro? (Paris: Calmann-L6vy, 1973), pp. 331, F 25. Schall, James V., S.J., "Issues of Population and Ecology: Contradicti6ns and Hopes," American Ecclesiastical Review, 1973, pp. 353-60. --Symonds, Richard, and Michael Carder, The United Nations and tire Population Question (London: Chatto and Windus, 1973), pp. 253, £3.00. Poverty Donnelly, William F., ~.J., "The Economics of Poverty," Social Justice Review, July-August 1973, pp. 114-8. L6gasse, S., "Pauvret6 et salut dans le Nouveau Testament," Revue thdologique de Louvain, 1973, pp. 162-72. "La igauvret6" [8-item symposium including bibliography], Vie consacrde, 1973, pp. 129-91. Prayer ~Besret, B., and others, Une risque appeld pri~i’e (Paris: Descl~e de Brouwer, 1972), pp. 120, F 20. Subject Bibliography ]or Religious / 1423

Ebeling, Gerhard, "Das Gebet," Zeitschri]t ]iir Theo~ogie und Kirche, 1973, pp. 206-25. Fermet, Andr6, "Une pri~re vraie pour aujourd’hui," Catdchistes, 1973, pp. 273-98. Gajard, Joseph, O.S.B., "Music and Prayer," Sacred Music, Summer 1973, pp. 3-9. Nastainszyk, Wolfgang, "Gebet als Problem und MiSglichkeit des Menschen yon heute," Diakonia (Austria), 1973, pp. 19-28. Regnier, Margaret and Walter, "When You Pray Together," St. Anthony Messenger, August 1973, pp. 8-10. Spear, Linda, ’:Prayer with Images," Way (England), 1973, pp. 236-44. --Thornton, Martin, Prayer: A New Encounter (London: Hodder and Stoughton, 1973), £2.50. Tr6meau, M., O.P., "La prii:re aujourd’hui," Esprit et vie, 1973, pp. 406-13. Westermann, Claus, "Anthropologische und teologische Aspekte des Gebets in den Psalmen," Liturgisches Jahrbuch, 1973, pp. 83-96. Williams, Margaret, "Trinitarian Prayer," Way (England), Supplement 18, Spring 1973, pp. 102-7. Preaching Arens, Heribert, Franz Richardt, Josef Schulte, "Die Predigt als Kommunikations- medium," Communicatio socialis, 1973, pp. 123-33. Griffin, Eltin, O.Carm., "The Homily since Vatican II," Doctrine and Li]e, 1972, pp. 379-89. Macleod, Donald, "A Bibliography for Christians: Preaching," Christiattity Today, August 10 1973, pp. 12-9. Margerie, Bertrand de, S.J., "Saint Robert Bellarmin, pr6dicateur module et th6ologien de la fonction de la pr6dication dans l’6conomie du salut," Divinitas, 1973, pp. 74-88. ~Stuempfle, Herman G., ed., Preaching in the Witnessing Community (Philadelphia: Fortress, 1973), pp. xiv, 104, $2.95. Prejudice Hoge, Dean R., and Jackson W. Carroll, "Religiosity and Prejudice in Northern and Southern Churches," Journal ]or the Scientific Study o] Religion, 1973, pp. 181- 98. Premonstratensians Ht~arte, E. Zudaire, "Campomanes, desamortizador del monasterio premonstratense de Urdax," Hispania sacra, 1973, pp. 37-74. Priesthood of the Faithful Honings, Bonifacius, "Sacerdozio ministeriale e comune: Una duplice identit~ della Chiesa-Sacramento," Ephemerides carmeliticae, 1972, pp. 409-35. Priests Bogan, Robert, "Priests, Alienation and Hope," Month, 1973, pp. 195-201. Couture, Roger A., O.M.I., "Facing the Challenge of Continuing Education," Etudes Oblates, 1973, pp. 11-24. De Roux, R. E., "Un sacerdote di oggi si interroga," Rassegna di teologia, 1973, .pp. 180-90. --De Rosa, Giuseppe, Preti per oggi (Rome: Civiltb. Cattolica, 1972), pp. 255. Dunigan, Vincent J., C.M., "Does Rating Priestly Efficiency Pay Spiritual Divi- dends?" Pastoral Li]e, July-August 1973, pp. 7-12. Esqnerda Bifet, Juan, "Espiritualidad y vida comunitaria en el presbiterio: Asoci- aciones y movimientos sacerdotales," Burgense, 1973/1, pp. 137-60. Fagan, John T., "Pastoral Concern for Priests," Chicago Studies, 1973, pp. 205-23. Hinnebusch, Paul, O.P., "The Essence of Priestly Ministry," Priest, July-August 1973, pp. 28-30. Honings, Bonifacius, "Sacerdozio ministeriale e comune: Una duplice identith della Chiesa-Sacramento," Ephemerides carmeliticae, 1972, pp. 409-35. 1424 / Review ~or Religious, Volume 32, 1973/6

Inchaurraga, Placido, "C6mo se armonizan el sacerdocio supremo de Cristo y el sacerdocio ministerial de la Iglesia en la santificaci6n littirgica del Pueblo de Dios," Lumen, 1973, pp. 54-80. La Brosse, O. de., "Bulletin de th6ologie: Situation du pr~tre et th6ologie des minist~res," Revue des sciences philosophiques et thdologiques, 1973, pp. 113-42. Lawlor, Francis X., "Laity and Clergy according to Kiing," Homiletic and Pastoral Review, July 1973, pp. 10-21. Magrini, Domenico, "Siamo al tramonto del sacerdozio cristiano?" Rassegna di ascetica e mistica, 1973, pp. 174-8. Manigne, Jean-Pierre, "Des ministres pour l’Eglise de dema!n," ln]ormations catholiques internationales, May 15 1973, pp. 8-15. Manning, Kenneth, "An Open Letter to Priests from an Undernourished Layman," Homiletic and Pastoral Review, August-September 1973, pp. 80-3. "Sacerdotes hoy" [13-item symposium], Seminarios, 1973, pp. 7-186. Savramis, D., "Der Priester---ein aussichtsloser Beruf?" Neues Hochland, 1972, pp. 491-503. Singleton, M., W.F., "The ’Peasant Priesthood,’" New Black]riars, 1973, pp. 201-7. --Testi e documenti di vita sacerdotali e di arte pastorale, v. 19 (Rome: I.N.A., 1973), pp. 534. Tillard, J. M. R., O.P., "La ’qualit6 sacerdotale’ du minist~re chr6tien," Nouvelle revue thdologique, 1973, pp. 481-514. Weber, P., "Serviteurs de l’Eglise, rapport d’enqu~te," Foi et le temps, 1973, pp. 326-35. Process Thought Bahm, Archie J., "Deficiencies in Whitehead’s Philosophy," Process Studies, Winter 1972, pp. 201-5. Beauchamp, Tom L., "Cosmic Epochs and the Scope of Scientific Laws," Process Studies, Winter 1972, pp. 296-300. Cobb, John B., Jr., and Donald W. Sherburne, "Regional Inclusion and the Exten- sive Continuum," Process Studies, Winter 1972, pp. 277-95. Fitzgerald, Paul, "Relativity Physics and the God of Process Philosophy," Process Studies, Winter 1972, pp. 251-76. Gunton, Colin, "Process Theology’s Concept of God: An Outline and Assessment," Expository Times, July 1973, pp. 292-6. O’Meara, William M., "Whitehead’s Description of the Religious Intuition," En- counter, Spring 1973, pp. 101-13. Schindler, David L., "Creativity as Ultimate: Reflections on Actuality in White- head, Aristotle, Aquinas," International Philosophical Quarterly, 1973, pp. 161-72. Wells, David F., "George Tyrell: Precursor of Process Theology," Scottish Journal o] Theology, 1973, pp. 71-84. Protestantism Bouma, Gary D., "Beyond Lenski: A Critical Review of Recent ’Protestant Ethic’ Research," Journal ]or the Scientific Study o] Religion, 1973, pp. 141-56. Prz’ywara, Erich, 1889-1972 S~inchez, Morales, N., "P. Erich Przywara," Augustinus, 1973, pp. 63-7. Psychologics "La foi interrog6e par les sciences m6dico-psychologiques" [3-item symposium], Suppldment, 1973, pp. 148-202. Garcla Cabero, M., "La vivencia religiosa frente al psicoan~ilisis," Naturaleza y gracia, 1973, pp. 123-34. Julien, Philippe, S.J., "Psychoanalyse and Religions," New Black[fiats, 1973, pp. 196-201. Punishment Babbage, Stuart Barton, "C. S. Lewis and the Humanitarian Theory of Punish- ment," Churchman, 1973, pp. 36-47. Subject Bibliography for Religious / 1425 Puritanism Vand, er Molen, Ronald J., "Anglican against Puritan: Ideological Origins during the Marian Exile," Church History, 1973, pp. 45-57. Quietism Le Brun, J., "Autour de qui6tisme: Correspondance in6dite de Bossuet (1696- 1699)," Revue d’histoire eccldsiastique, 1973, pp. 67-101. Rahner, Karl, S.J., 1904- Allsopp, M., "Karl Rahner’s ’Existential Ethics’--A Study," Australasian Catholic Record, 1973, pp. 118-29. Carr, Anne, "Theology and Experience in the Thought of Karl Rahner," Journal o] Religion, 1973, pp. 359-76. Emmet, Dorothy, "The Double Conversion of Bernard Lonergan and Karl Rahner," Theoria to Theory, April 1973, pp. 9-16. Ufia Jufirez, Agustln, O.S.A., "La Iglesia del futuro: Refl~xiones de K. Rahner," Ciudad de Dios, 1973, pp. 57-85.

Religion Basave, Agustin, "Estructura y sentido de la filosofia de la religi6n," Sapientia, 1973, pp. 15-30. --Brabander, Ren6 F. de, Religion and Human Autonomy: Henry Dumery’s Philosophy o] Christianity (The Hauge: Nijhoff, 1972), pp. xvi, 184, DM 32.50. Prades, Jos6 A., "Sur le concept de religion," Studies in Religion, Summer 1973, pp. 47-62. Religious Education Bernardin, Joseph L., "Bishops, Theologians, Religion Teachers: Their Roles," Origins, July 19 1973, pp. 101-4. Coleman, Lucien E., Jr., "Religious Education as Play: A Ludenic Approach," Review and Expositor, 1973, pp. 377-86. "L’educazione religiosa nella scuola" [13-item symposium], Presenza pastorale, 1973, pp. 251-372. Ellison, Craig W., "Personalizing the Sunday School," Christianity Today, July 6 1973, pp. 9-12. Fister, J. Blaine, "Whht We Learn from Paulo Freire for Church .Education," Spectrum, Fall 1973, pp. 11-4. Gangel, Kenneth O., "Emerging Patterns in Church Education," Christianity Today, July 6 1973, pp. 4-7. Jacobsen, Henry, "Sunday School: Alive and--Well . . ." Christianity Today, July 6 1973, pp. 7-9. " --Klyver, Faye Huntington, The Supervision o] Student-Teachers in Religious Educa- tion (reprint of 1925 edition; New York: AMS, 1972), pp. viii, 186, $10.00. Mieth, Dietmar, and Hubert Bout, "Religi6se Er-ziehung--autorit~re, antiautorit~ire, oder autoritative Erziehung," Diakonia (Austria), 1973, pp. 61-8. Nunes, Stephen, "Pedagogical Structure and Religious Education," Teaching All Nations, 1973, pp. 63-72. Scalia, F., "La scuola di religione contestata," Rassegna di teologia, 1973, pp. 127-40. ~merville, Francis, S.J., ed., Sowing the Seed (London: St. Paul, 1973), pp. 214, ~£ 1.75.

Religious Psychology Kalish, Richard A., and David K. Reynolds, "Phenomenological Reality and Post- death Contact," Journal [or the Scientific Study o[ Religion. 1973, pp. 209-22. Renewal Boudens, R., "Het modernisme als poging tot religieuze vernieuwing," Collationes, 1973, pp. 210-32. Centi, Tito, O.P., "I mali della Chiesa e le prospettive di uni riforma nel pensiero dis. Caterina da Siena," Rassegna di ascetica e mistica, 1973, pp. 155-68. 1426 / Review ]or Religious, Volume 32, 1973/6

--Edwards, David L., ed., The British Churches Turn to the Future (London: S.C.M., 1973), ~E.50. mEdwards, David L., What Is Real in Christianity? (London: Collins Fontana, 1973), pp. 160, paper, ~£.25. Emeis, Dieter, "Didaktische Aspekte der kirchlichen Erneuerung," Diakonia (Austria), 1973, pp. 4-18. Georges, R., "La rrforme de l’Eglise, hier et aujourd’hui," Foi et le temps, 1973, pp. 316-25. Henry, J.-P., "L’Eglise exposre h la sociopsychanalyse," Suppldment, 1973, pp. 203- 27. Hertel, James R., "Towards a Rejection of Mediocrity," Homiletic and Pastoral Review, July 1973, pp. 65-70. Lacroix, B., O.P., "Vie consacrre, incertitude et esprrance," l/ie des communautds religieuses, 1973, pp. 162-76. Miller, Martin, "Religious Life: Still Open for God’s Business," Carmel in the WorM, 1973, pp. 33-40. mPaul VI, Apostolisches Lehrschreiben "Evangelica testificatio" iiber die Erneuerung des Ordenslebens kommentiert von Albert Schneider (Trier: Paulinus, 1973), DM 15.80. Poelman, R., "Une r~gle de vie," Vie consacrde, 1973, pp. 222-33. Retarded Persons Cronin, Lawrence, "Religious Education of the Retarded," Priest, September 1973, pp. 26-9. Hauerwas, Stanley M., "Christian Care of the Retarded," Theology Today, 1973, pp. 130-7. Revelation Collins, Patrick W., "The Church and Revelation: A Development," American Ecclesiastical Review, 1973, pp. 313-42. Midali, Mario, "Rivelazione, Chiesa, Scrittura e tradizione alia IV Sessione del Concilio di Trento," Salesianum, 1973, pp. 3-52. MiJhlenberg, Ekkehard, "Das Problem der Offenbarung in Philo von Alexandiren," Zeitschri]t /iir die neutestamentliche Wissenscha]t, 1973, pp. 1-18. Revolution Bockmuhl, Klaus, "R~volution de l’rthique et ~thique de la rrvolution: Essai," Revue rd]ormde, 1973/1, pp. 1-28. Wagner, C. Peter, "Evangelical Missions and Revolution Today," Missiology, 1973, p. 91-8. Wolff, Hans Walter, "Masters and Slaves: On Overcoming Class-struggle in the Old Testament," Interpretation, 1973, pp. 259-72. Rhodesia Marimazhira, Xavier, "Acculturation in Rhodesia," AFER, 1973, pp. 130-3. Ritual Ray, Benjamin, "’Performative Utterances’ in A£rican Rituals," History ol Re- ligions, August 1973, pp. 16-35. Roman Curia Hebblethwaite, Peter, S.J., "The Benelli File," Critic, July-August 1973, pp. 26-4.

Rome Fontaine, Jacques, "Du nouveau sur la Rome chrrtienne du Bas-Empire," Revue des dtudes augustiniennes, 1973, pp. 186-90. Russian Orthodoxy Santos, Angel, S.J., "Actividad misionera de la Iglesia Ortodoxa Rusa," Unidad cristiana, 1973, pp. 148-59. Subject Bibliography for Religious / 1427

Rwanda Musy, Guy, "Pastorale universitaire ~ I’U.N.R.," Au coeur de l’A]rique, 1973, pp. 109-15. Sincay, B6atrice de, "Christianisme et d6veloppement au Rwanda," Au coeur de l’A]rique, 1973, pp. 89-108. Sacraments Brinkman, B. R., "On Sacramental Man," Heythrop Journal, 1973, pp. 280-306. "Friends and the Sacraments: Some Critical Perspectives," Quaker Religious Thought, Spring 1973, pp. 1-38. Grasso, G., "La teologia dei sacramenti oggi," Orientamenti pastorali, 1972/7-8, pp. 87-94. , Leclercq, J., O.S.B., "Vie sacramentelle et vie monastique," Vie des communaut~s religieuses, 1973, pp. 177-92. Marranzini, Alfredo, S.J., "Efficacia salvifica della parola e del sacramento," Civiltd cattolica, April 21 1973, pp. 140-52. Pastor, Felix Alexander, S.J., "De notione theologica sacramenti," Periodica, 1973, pp: 159-72, Pou, Ramon, "Perspectivas actuales en la teologla de los sacramentos," Phase, 1972, pp. 433-48. Tracts, C., "Over het sacrament en zijn werkdadigheid," Collationes, 1973, pp. 145-65. Sacred Heart Margerie, Bertrand de, "Symbolism of the Sacred Heart Cult, Part II: The School o5 Perfection in Love," Triumph, July 1973, pp. 28-31. Saints and Blessed ---Casieri, Antonio, II miracolo nelle cause di beatificazione e di canonizzazione e possibilitd di aggiornamento (Rome: Demograf, 1971), pp. 159. Marchetti, Albino, "A che servono i santi?" Rivista di vita spirituale, 1973, pp. 267-75. Salvation Althaus, Heinz, Die Heilslehre des hi. Gre.gor yon Nazianz (Miinster: Aschendorff, 1972), pp. viii, 232, DM 48. Duchatelez, K., O.Praem., "La ’condescendance’ divine et l’histoire du salut," Nouvelle revue thdologique, 1973, pp. 593-621. , "Heilsvorstellungen und Heilserwartungen" [6-item symposium], Evangelische Theologie, 1973, pp. 227-310. "Living Faiths and Ultimate Goals" [7-item symposium], Ecumenical Review, 1973, pp. 137-213. Schillebeeckx, E., "Ons heii: Jezus’ leven of Christus de rerrezene?" Tijdschri]t voor theologie, 1973, pp. 145-66. Worek, J., "La historia de la salvaci6n en el siglo XIV," Revista agustiniano de espiritualidad, 1973, pp. 393-450. Schools, Catholic Bottomley, Francis, "Catholics and the Aims of Education," Month, 1973, pp. 227-34. D’Alessio, Edward R., and Russell Shaw, "The Pastoral and the School," Homiletic and Pastoral Review, August-September 1973, pp. 10-5. Dulles, Avery, S.J., "Cathglic Theology and the Secondary School," Catholic Mind, September 1973, pp. 15-24. Lynch, Robert N., "In Defense of Tax Credits," Catholic Mind, September 1973, pp. 12-4. Schools, Church --Duvall, Sylvanus Milne, The Methodist Episcopal Church and Education up to 1869 (reprint of 1928 edition; New York: AMS, 1972), pp. x, 127, $10.00. 1428 / Review /or Religious, Volume 32, 1973/6

Whelan, Charles M., "The School Aid Decisions: ’Not Dead but Sleeping,’" America, July 7 1973, pp. 6-8. Science and Religion Brungs, Robert, "The Institute for Theological Encounter with Science and Tech- nology (ITEST)," Zygon, 1973, pp. 148-51. --Habgood, John, Religion and Science (London: Hodder and Stoughton, 1973), pp. 150, ~ 1.25. Torrance, T. F., "The Church in an Era of Scientific Change," Month, 1973, pp. 136-42. Secular Institutes Fuertes, I. B., "Motu proprio ’Primo feliciter,’" Commentarium pro religiosis et missionariis, 1973, pp. 12-39. "Les instituts s6culiers en France et dans le monde," Vocation, 1973, pp. 235-55. Mazzoli, Efrem, "Gli istituti secolari tra consacrazione e laicit~," Rivista di vita spirituale, 1973, pp. 154-85. ~ Neuner, J., "The Secular Institutes," Clergy Monthly, 1973, pp. 130-42. "Vie consacr6e darts la foule des hommes" [8-item symposium], Vocation, 1973, pp. 131-255.’ Secularity Corvez, M., "Theologic et s~cularisation," Revue thomiste, 1973, pp. 94-104. "Dimensioni della secolarizzazione" [2-item symposium], Ateismo e dialogo, June 1973, pp. 19-29. Goodrigge, R. Martin, "The Secular Practice and the Spirit of Religion," Social Compass, 1973/1, pp. 19-30. Hebblethwaite, Peter, S.]., "What Comes after Secularisation?" Month, 1973, pp. 207-11. Miller, Elmer S., "The Christian Missionary: Agent of Secularization," Missiology, 1973, pp. 99-107.

Seminaries Bachmann, Theodore, "Bedarf an f~ihigen Pfarren: Theologische Ausbildung und geistliches Amt in Nordamerika," Evangelische Kommentare, 1973, pp. 293-6. "Collegiality: An Initial Exploration: Theological Perspectives for the Practice of Collegiality in Union Theological Seminary," USQR, Summer 1973, pp. 285-98. "De historia Ecclesiae in sacerdotali formatione," Setninarium, 1973, pp. 3-228. Henry, J.-P., "L’Eglise expos6e b. la sociopsychanalyse," Supplement, 1973, pp. 203-27. Kim, Yong Ok, "Ecumenical Associations as Agents of Renewal in Theological Edu- cation," Northeast Asia Journal o] Theology, September 1972, pp. 91-7. Kuenster, John, "Seminary of the City," U.S. Catholic, August 1973, pp. 25-30. Midzuno, Makoto, "Field Education Groping for a Living Theology: Expectations and Difficulties," Northeast Asia Journal o] Theology, September d972, pp. 76-90. "Principes et m6thodes de la formation th6ologique," Foi et le temps, 1973, pp. 285-303. Ryan, Liam, "A Case Study in Social Change: Seminaries’ Report," Social Studies, 1973, pp. 247-319. S~nchez Chamoso, R., "Los seminarios en Italia," Seminarios, 1973, pp. 151-86.

Sexual Education Fox, Robert J., "Sex Education withou~ Morality," Priest, September 1973, pp. 19-22. Sexual Morality Bruch, Richard, "De parvitate materiae in sexto: Bemerkungen und Erg~inzungen zu einer moralhistorischen Studie," Theologie und Glaube, 1973, pp. 225-34. Subject Bibliography ]or Religious / 1429

Sexuality "AC/DC: The Bisexual," Humanist, July-August 1973, pp. 15-20. Covi, D., "Valor y finalidad del sexo, segfn san Agustin," Augustinus, 1973, pp. 3-22. Etter, Urs, "Sexualit~it im Kino~ein Beitrag zur Befreiung des Eros?" Re]ormatio, 1973, pp. 278-83. "Fragen der kirchlichen Sexualethik," Herder Korrespondenz, 1973, pp. 286-96. "Hirtenbrief der deutschen Bisch6fe zu Fragen der menschlichen Geschlechtlichkeit," Herder Korrespondenz, 1973, pp. 338-41. Ringeling, Hermann, "Sexualit~it und Anthropologie im gegenw~irtigen Denken," Re]ormatio, 1973, pp. 260-74. Shamanism Lee, Jung Young, "Concerning the Origin and Formation of Korean Shamanism," Numen, August 1973, pp. 135-58. Shinto Immoos, Th., "The Mystery of Fire and Water in Shinto-Ritual," Japan Missionary Bulletin, 1973, pp. 355-9. Piryns, E., "A Short Bibliography of Shinto," Japan Missionary Bulletin, 1973, pp. 360-70. Silence ,Blanchet, Andr6, "S’initier au silence," Etudes, June 1973, pp. 803-10. "Le temps du silence" [12-item symposium], Christus (France), 1973, pp. 258-344. "El pecado, llamada constante a la purificaci6n" [4-item symposium], Revista de espiritualidad, 1973, pp. 131-205. "Ein Verfahren der Glabuenskongregation," Theologische Quartalschri]t, 1973, pp. 184-92. Weier, Reinhold, "Erbsiinde und Siinde der Welt: Probleme der Erbstindenlehre Piet Schoonenbergs und Teilhards de Chardin," Trierer theologische Zeitschri]t, 1973, pp. 154-71.

Socialism Bentley, James, "Karl Barth as a Christian Socialist," Theology, 1973, pp. 349-56. Bocock, Robert J., "Anglo-Catholic Socialism: A Study of a Protest Movement," Social Compass, 1973/1, pp. 31-48. --Goliwitzer, Helmut, Reich Gottes und Sozialismus bei Karl Barth (Munich: Kaiser, 1972), pp. 59, DM 6. Socio-economic Attitudes Brockway, Allan R., "Ensuring the Gospel’s Presence in Society," Engage/Social Action, September 1973, pp. 18-28, "General Assembly [of the United Presbyterian Church U.S.A.] Actions 1973," "Church and Society, July-August 1973, pp. 3-61. Janzen, J. Gerald, "The Bible and Our Social Institutions: A Theoretical Perspec- tive," Interpretation, 1973, pp. 327-48. "Justice" [7-item symposium], Way (England), 1973, pp. 171-228. Klein, Franz, "Katholische Caritas im Normensystem Sozialer Hilfen," Stimmen der Zeit, June 1973, pp. 380-92. --Lanquetin, Albert, Cent roots du vocabulaire chrdtien charitable et social (Paris: S.O.S., 1972), pp. 151, F 16. Pavan, Pietro, "L’enciclica ’Pacem in terris’ a dieci anni dalla sua promulgazione," Apollinaris, 1973, pp. 69-84. Ranck, Lee, "Speaking to the Church--and the World," Engage/Social Action, July 1973, pp. 35-47. --Rawls, John, A Theory o] Justice (London: Oxford University, 1972), pp. 607, ~5.00. 1430 / Review for Religious, Volume 32, 1973/6

Sorge, Bartolomeo, S.J., "Le ’Riflessioni’ del Card. Roy per il decennale della ’Pacen in terris,’" Civiltd, cattolica, May 5 1973, pp. 209-21. Sociology Siefer, Gregor, "Theologie u~d Soziologie,". Orientierung, 1973, pp. 108-11. Sociology of Religion "Bibliographie internationale de sociologie des religions," Social Compass, 1973/I, pp. 85-9. --Budd, Susan, Sociologists and Religion (London: Collier-Macmillan, i973 ), pp. 196, ~£2.00. Embree, Robert A., "The Religious Association Scale: A Follow-up Study," Journal ]or the Scientific Study o] Religion, 1973, pp. 223-6. Eyt, P., "Sociologies de l’institution religieuse et thrologie de TEglise," Nouvelle revue thdologique, 1973, pp. 527-38. McFaul, Thomas R., "Which Way the Future? A Critique of Glock’s ’Images of God’ and Fenn’s ’New Sociology of Religion,’ " Journal ]or the Scientific Study o] Religion, 1973, pp. 231-6. McNamara, Patrick H., "Comment on Fenn’s ’Towards a New Sociology of Re- ligion,’ " Journal ]or the Scientific Study o] Religion, 1973, pp. 237-9. "Religiosit~ di una popolazione meridionale," Rassegna di teologia, 1973, pp. 175-9. Srguy, Jean, "Religion and Agricultural Success: The Vocational Life of the French Anabaptists from the Seventeenth to Nineteenth Centuries," Mem~onite Quarterly Review, 1973, pp. 179-224. Siefer, Gregor, "Theologie und Soziologie," Orientierung, 1973, pp. I19-22. Wuthnow, Robert, and Charles Y. Glock, "Religious Loyalty, Defection, and Ex- perimentation among College Youth," Journal ]or the Scientific Study o] Religion, 1973, pp. 157-80. Sociology of Religious Life Harvey, Julien, "Vie religieuse: Pr6sent incertain--avenir possible," Relations, 1973, pp. 175-7. Solitude Navone, John, "Dimensions of Creative Solitude," Way (England), Supplement 18, Spring 1973, pp. 96-101. Soviet Union Goia, J., O.P., "La situation de la religion en Union Sovi~tique scion l’id~ologie ath~iste-marxiste oflicielle," lstina, 1973, pp. 70-2. Meerson-Aksenov, M., "L’Eglise en U.R.S.S.," Etudes, June 1973, pp. 917-38. --Moreau, Alain, ed., L’Eglise clandestine en Union Sovietique (Paris: 1972), .F 34.40. "Solzhenitskn’s ’Lenten Letter’: Critics and Supporters," Eastern Churches Review, 1973, pp. 37-56. Spain Canales, Rafael, "~Hacia d6nde va la Iglesia de Sevilla?" Razon y ]e, May 1973, pp. 461-72. Matabosch, Antonio, "Spain: The Ecumenical Picture," National Christian Council Review, May 1973, pp. 248-53. "Spain: The Ecumenical Picture," National Christian Council Review, 1973, pp. 248-53. Spiritual Exercise of Ignatius Loyola "The Kingdom,’ [8-item symposium], Way (England), Supplement 18, Spring 1973, pp. 3-95. --Laplace, Jean, Une experience de la vie dans l’Esprit: Dix jours dans la tradition des Exercices spirituels (Lyons: Le Chatlet, 1973), pp. 159, F 15.90. Subject Bibliography Jor Religious / 1431

Rieman, Nicholas, S.J., "The Spiritual Exercises: Preparation and Preparatory Forms," Supplement to Progressio, no. 1, May 1973, pp. 3-18.

Spiritualily --Bernard, Charles A., S.J., Vie morale et croissance dans le Christ (Rome: Gregor- ian University, 1973), pp. 285, L 4000. Besnard, A. M., "Pourquoi une soil d’absolu," Foi et le temps, 1973, pp. 231-44. --Boros, Ladislaus, Denken in der Begegnung (Freiburg: Walter, 1973), pp. 205. --Boros, Ladislaus, Gedanken iiber das christliche (Frankfurt: Knecht, 1973), pp. 85. --Broucker, Winoc de, Quelques pas dans la ]oi (Paris: S6nev6, 1972), pp. 94, F 9.60. Carroll, Thomas Aquinas, "Interdependence: Guideline for Holiness," Way (England), Supplement 18, Spring 1973, pp. 108-16. De Guidi, S., "La dimensione escatologica della vita cristiana secondo s. Paolo," Rivista di teologia morale, 1973, pp. 237-56. Evans, Donald, "Keen on Authentic Man," Studies in Religion, Summer 1973, pp. 1-13. Feuillet, A., "L’incorporation des chr6tiens au Christ," Esprit et vie, 1973, pp. 257- 62; 289-93. Feuillet, Andre, "The Structure of First John: Comparison with the 4th Gospel-- The Pattern of Christian Life," Biblical Theology Bulletin, 1973, pp. 194-216. --Haughton, Rosemary, Tales ]rom Eternity (Eondon: Allen and Unwin, 1973), .., 3.65. "L’initiation" [9-item symposium], Vie spirituelle, May-June 1973, pp. 325-416. Kaplan, Edward K., "Three Dimensions of Human Fullness: Poetry, Love and Prayer," ludaism, 1973, pp. 309-21. --Kelsey, Morton T., Encounter with God: A Theology o! Christian Experience (Minneapolis: Bethany Fellowship, 1973), pp. 281, $5.95. --Manaranche, A., L’existence chr~tienne: Essai de discernement (Paris: Scull, 1973), pp. 320, F 27. Myers, Rawley, "Grow up and Be My Friend," Homiletic and Pastoral Review, August-September 1973, pp. 26-31. --Paul-Marie de la Croix, Presence, notre vie (Paris: Descl6e de Brouwer, 1973), pp. 207, F 21.90. --Raguin, Yves, La pro]ondeitr de Dieu (Paris: Descl6e de Brouwer, 1973), pp. 184, F 25. Schiitz, Paul, "Die Gegenwart der Zeit: Christliches Leben als parusiale Existenz," Evangelische Kommentare, 1973, pp.. 264-7. Walgrave, J. H., "Spiritualit6 et mentalit6 contemporain," Foi et le temps, 1973, pp. 245-62.

Spirituality~History Andr6s, Melquiades, "Teologla espiritual en Espafia 1470-1500," Burgense, 1973/1, pp. 161-232. --Garcla, C., Corrientes nuevas en teologia espiritual (Madrid: Studium, 1971), pp. 278. Garcla de la Fuente, O., "La bdsqueda de Dios en los escritos d~ Qumrfin," Estudios blblicos, 1973, pp. 25-42. Haubst, Rudolf, "Welcher ’Frankfurter’ schrieb die ’Theologia deutsch’?" Theologie und Philosophie, 1973, pp. 218-73. Laracy, Matthew, "Cross and Church in the Spirituality of Ignatius of Antioch," American Ecclesiastical Review, 1973, pp. 387-92. Santos, Angel, "La espiritualidad bizantina," Manresa, 1973, pp. 27-60. Swartley, W. M., "The lmitatio Christi in the lgnatian Letters," Vigiliae christianae, 1973, pp. 81-103.

Strikes Mattai, G., "La legittimit~ dello sciopero alla luce dell’attuale riflessione morale," Rivista di teologia morale, 1973, pp. 277-92. 1432 / Review ]or Religious, Volume 32, 1973/6

Sudan Delcour, Roland, "Au Soudan, un an apr~s l’accord entre le Nord et le Sud la nation reste b. faire," ln]ormations catholiques internationales, June 1 1973, pp. 12-3. Suicide DuchY, J., and Y. J. Soubrier, "Les tentatives de suicide de l’adolescent," M~decine de l’homme, April 1973, pp. 28-37. Sunday "R6flexions ~ propos de la ’pratique dominicale,’" [8-item symposium], Paroisse et liturgie, 1973, pp. 193-248. Sweden Thuringer, Rune P., "The Catholic Church in Sweden," Furrow, 1973, pp. 67-74. Switzerland Fiirer, Ivo, "De synodis dioecesanis in Helvetia," Periodica, 1973, pp. 143-8. Schwager, Raymund, "Schweizer Synoden in zweiter Runde," Orientierung, 1973, ,pp. 134-6. "Zur Aufhebung der konfessionellen Ausnahmeartikel in der Schweiz," Herder Korrespondenz, 1973, pp. 322-4. Symbols Bergen, J. van, " ’Het symbol geeft te denken’: Een studie in Ricoeur," TijdschriIt voor theologie, 1973, pp. 167-89. Crowe, Desmond, F.M.S., "The Symbolic Dilemma," Teaching ,’Ill Nations, 1973, pp. 51-62.

Teilhard de Chardin, Pierre, S.J., 1881-1955 Dobzhansky, Theodosius, "Teilhard and Monod--Two Conflicting World Views," Teilhard Review, 1973, pp. 36-40. Fellermeier, Jakob, "Die Einheit des Kosmos: Zum Weltbild Teilhard de Chardins," Theologie und Glaube, 1973, pp. 197-217. Fitzer, Joseph, "Teilhard’s Eucharist: A Reflection," Theological Studies, 1973, pp. 251-64. --Teilhard de Chardin, Pierre, Les directions de l’avenir (Paris: Seuil, 1973), pp. 237, F 23. "Teilhard in a Soviet Encyclopedia," Teilhard Review, 1973, pp. 59-60. Teresa of Avila, St., 1515.1582 Montalva, Efr~n J., "Aportaci6n teresiana a la vida de oraci6n," Unidad cristiana, 1973, pp. 119-31. O’Donoghue, N. D., O.D.C., "Your Servant, Teresa," Furrow, 1973, pp. 409-19. Teresa, Mother, of Calcutta (Anges Gouxha Bojaxhiu), 1910- --Gorr6e, G., and Barbier, J., Amour sans /ronti~re, Mdre Tdr~sa de Calcutta (Paris: Centurion, 1972), pp. 144, F 13. Teresa of Lisieux, St., 1873-1897 Delcuve, Jean, S,J., "L’ann~e th~r~sienne: Bulletin bibliographique," Vie consacr~e, 1973, pp. 234-40. Sancho, Luciano, "A prop6sito de un centenario: Mensaje espiritual de santa Teresita," Revista de espiritualidad, 19"~3, pp. 206-13. Theology --Conn, Harvie M., Contemporary World Theology: ,4 Layman’s Guidebook (Pres- byterian and Reformed, 1973), pp. 155, paper, $2.95. Subject Bibliography jor Religious / 1433

Despland, Michel, "La crise de la th6ologie," Laval th~ologique et philosophique, 1973, pp. 115-22. Jedin, Hubert, "Teologia e magisterium," Divinitas, 1973, pp. 40-7. Kane, G. Stanley, "Fides quaerens lntellectum in Anselm’s Thought," Scottish Journal o/Theology, 1973, pp. 40-62. Luehrs, Robert B., "Franz Overbeck and the Theologian as Antichrist," Katallagete, Summer 1973, pp. 16-20. Medina Estevez, Jorge, "Commission Th6ologique Internationale: L’unit6 de la foi et le pluralisme th6ologique," Esprit et vie, 1973, pp. 371-5. O’Grady, Colm, M.S.C., "Change in Theology," Louvain Studies, Spring 1973, pp. 209-28. Refoul6, F., O.P., "Orientations nouvelles de la th6ologie en France," Suppldment, 1973, pp. 119-47. --Rousseau, Herv6, La pensde chrdtienne (Paris: PUF, 1973), pp. 128, F 4.35.

Theology of Rdigious Life Anastasio del SS. Rosario, "La vita religiosa ~ Chiesa," Rivista di vita spirituale, 1973, pp. 244-51. Anastasio del SS. Rosario, "La vita religiosa ~ profezia," Rivista di vita spirituale, 1973, pp. 143-9. Gollarte, Paulo, O.Carm., "Vida religiosa num mundo em transformagao," Grande sinal, 1973, pp. 272-9. Sufirez, G. G., "La vida religiosa en san Bernardo: Visi6n de conjunto," Teologia espiritual, 1972, pp. 335-52. " Turrado, A., "Teologia, antropologla y consejos evang61icos," Revista agustiniano de bspiritualidad, 1973, pp. 357-92. Van Cangh, J.-M., O.P., "Fondement 6vang61ique de la vie religieuse," Nouvelle revue thdologique, 1973, pp. 635-47.

Backes, Ignaz, "Das trinitarische Glaubensverst~indnis beim hi. Athanasius d. Gr.," Trierer theologische Zeitschri]t, 1973, pp. 129-40. Meijering, E. P., "The Doctrine of the Will and of the Trinity in the Orations of Gregory of Nazianzus," Nederlands theologisch tijdschri[t, 1973, pp. 224-34. Schoonenberg, Piet, "Trinit~it~er vollendete Bund," Orientierung, 1973, pp. 115-7. Williams, Margaret, "Trinitarian Prayer," Way (England), Supplement 18, Spring 1973, pp. 102-7. Wickelmanns, C., S.J., "Trinity and Existence," Indian Journal o] Theology, Janu- ary-March 1973, pp. 24-33.

United States of America Alston, Jon P., "The Popularity of Billy Graham, 1963-1969," Journal ]or the Scientific Study o] Religion, 1973, pp. 227-30. Baker, Robert A., "The Magnificient Years (1917-1931)," Baptist History and Heritage, 1973, pp. 144-57. Bourne, Samuel Waler, "Barton Warren Stone--Ecumenist in. Action," Lexington Theological Quarterly, 1973, pp. 76-89. Bryant, M. Darrol, "Beyond Messianism: Toward a New ’American’ Civil Religion," Ecumenist, May-June 1973, pp. 49-51. --Burns, Edward McNail, The A~nerican Idea o] Mission: Concepts o] National Purpose and Destiny (reprint of 1957 work; Westport, Conn.: Greenwood, 1973), pp. xii, 385, $18.75. "Celebrating the Bicentennial: A Sympsium of Proposals," Christian Century, July 4 1973, pp. 728-31. "A Creative Recovery of American Tradition: Some Cultural and Counter-cultural Issues" [9-item symposium], Anglican Theological Review, July 1973, pp. 3-139. 1434 / Review ]or Religious, Volume 32, 1973/6

--Duvali, Sylvanus Milne, The Methodist Episcopal Church and Education up to 1869 (reprint of 1928 edition; New York: AMS, 1972), pp. x, 127, $10.00. Gaffey, James P., "Patterns of Ecclesiastical Authority: The Problems of the Chicago Succession, 1865-1881," Church History, 1973, pp. 257-70. "General Assembly [of the United Presbyterian Church U.S,A.] .~ctions 1973," Church and Society, July-August 1973, pp. 3-61. --Gouinlock, James, John Dewey’s Philosophy o] Value (New York: Humanities, 1972), pp. vii, 377, $10.00. Grant, John Webster, "’At Least You Knew Where You Stood with Them’: Re- flections on Religious Pluralism in Canada and the United States," Studies in Religion, Spring 1973, pp. 340-51. Gravely, William B., "A Black Methodist on Reconstruction in Mississippi: Three Letters by James Lyncy in 1868-1869," Methodist History, July 1973, pp. 3-18. Harland, Gordon, "The American Religious Heritage and the Tragic Dimension," Studies in Religion, Spring 1973, pp. 277-88. Henderson, Charles P., Jr., "Bicen.tennial: A Call to the Churches," Christian Century, July 4 1973, pp. 732-6. --Henry, Stuart Clark, Unvanquished Puritan: A Portrait o] Lyman Beecher (Grand Rapids: Eerdmans, 1973), $7.95. Hites, Margaret Ann, "Petei" Doub 1796-1869: His Contribution to the Religious and Educational Development of North Carolina," Methodist History, July 1973, pp. 19-45. Hudson, Winthrop S., "The Divergent Careers of Southern and Northern Baptists: A Stud~y in Growth," Foundations, 1973, pp. 171-83. Hudson, Winthrop S., "Protestant Clergy Debate the Nation’s Vocation, 1898-1899," Church History, 1973, pp. 110-8. Lindsey, Jonathan A., "Basil Manly: Nineteenth Century Protean Man," Baptist History and Heritage, 1973, pp. 130-43. --Maclure, William, and Marie Duclos Fretageot, Education and Re]otto at New Harmony (reprint of 1948 edition; Clifton, New Jersey, 1973), $9.50. --McKinsey, Elizabeth R., The Western Experiment: New England Transcendentalists in the Ohio Valley (Cambridge: Harvard University, 1973), pp. 70, $3.95. Merton, Thomas, "Time and Unburdening and’ the Recollection of the Lamb: The Easter Service in Faulkner’s The Sound and the Fury," Katallagete, Summer 1973, pp. 7-15. --Meyer, Donald B., The Protestant Search ]or Political Realism, 1919-1941 (reprint of 1960 work; Westport, Conn.: Greenwood, 1973), pp. x, 482. --Miller, David L., George Herbert Mead: Sell Language, and the World (Austin: University of Texas, 1973), pp. xxxviii, 280, $10.00. --Miller, William Robert, comp., Contemporary American Protestant Thought 1900- 1970 (Indianapolis: Bobbs-Merrill, 1973), pp. xc, 567, $9.50. --Pears, Thomas and Sarah, New Harmony: An Adventure in Happiness (reprint of 1933 edition; Clifton, New Jersey: Kelley, 1973), pp. 96, $7.50. --Pratt, Henry J., The Liberalization o] American Protestantism: A Case Study in Complex Organization (Detroit: Wayne State University, 1973), $15.95. Purdy, John R., Jr., "Isaac Owen--Overland to California," Methodist History, July 1973, pp. 46-54. Stein, Stephen, "George Whitefield on Slavery: Some New Evidence," Church History, 1973, pp. 243-56. Tonks, A. Ronald, "The Home Mission Board: The Expectant but Anxious Years, 1845-1860,’~ Baptist History and Heritage, 1973, pp. 168-87. Vogel, Dan, "Cahan’s ’Rise of David Levinsky’: Archetype of American Jewish Fiction," Judaism; 1973, pp. 278-87. --Wells, Guy Fred, Parish Educatioh in Colonial Virginia (reprint of 1923 edition; New York: AMS, 1973), pp. 95, $4.00. --Wright, Conrad, comp., Religion in American Li]e: Selected Readings (Boston: Houghton Mifflin, 1972), pp. x, 182, paper, $2.60. Subject Bibliography fo~ Religious / 1435

Urbanism Pizzuti, D., "La comunitb, cristiana nella citt~," Rassegna di teologia, 1973, pp. 94-104. Van Broeckhoven, Egide, 1933-1967 Neefs, Georges, S.J., "Portrait d’un ’contemplatif dans Faction?: Egide Van Broeck- hoven (1933-1967)," Vie consacr~e, 1973, pp. 193-221. Vietnam Pike, Douglas, "When the Communists Come," Christian Order, 1973, pp. 158-74. Violence .--Hengel, Martin, J~sus et la violence r~volutionnaire trs. from the German by Ch. von Schonborn and Marguerite Kernel (Paris: Cerf, 1973), pp. 122, F 15. Nunsinger, George, "The Crucified God and the Political Theology of Violence: A Critical Survey of Jiirgen Moltmann’s Recent Thought," Heythrop Journal, 1973, pp. 266-79. Virginity Larrabe, Jos~ Luis, "Matrimonio y virginidad en la patristica basra san Agustin," Lumen., 1973, pp. 3-30. Vocations Philippe de la Trinit6, O.C.D., "R6flexions sur le probl~me des vocations," Pensde catholique, no. 144, pp. 15-9. Pokorny, Jerone, "Occasional Homily: On Vocations," Homiletic and Pastoral Review, July 1973, pp. 50-6.

War Johnson, James T., "Ideology and the Jus ad Bellum: Justice in the Initiation of War," Journal o] the American Academy o/Religion, 1973, pp. 212-28. uRollins, Marion, The God o] the Old Testament in Relation to War (reprint of 1927 edition; New York: AMS, 1973), pp. viii, 185, $10.00. .Zahn, Gordoa C., "War and Its Conventions," Worldview, July 1973, pp. 46-9. Witnessing --Castelli, E., ed., Le tdmoignage: Actes du colloque organisd par le Centre Inter- national d’Etudes Humanistes et par l’lnstitut d’Etudes Philosophiques de Roma (5-11 ianvier 1972) (Paris: Aubier-Montaigne, 1972), pp. 534. Women Ankrah, E. Maxine, "Women’s Liberation: Has the African Woman Settled for Tokens?" New Blacklriars, 1973, pp. 264-74. uBullough, Vern L., and Bonnie Bullough, The Subordinate Sex: A History o! Attitudes towards Women (Urbana: University of Illinois, 1973), $10.95. Gaglio, Antonietta, "La visione della donna in Edith Stein," Rassegna di ascetica e mistica, 1973, pp. 111-8. Haughton, Rosemary, "Women for the Future," Doctrine and LiJe, 1973, pp. 316- 27. Heller, Meta, "A Steady-state for Women," Humanist, July-August 1973, pp. 12-4. Kaufman, Michael, "Spare Ribs: The Conception of Woman in the Middle Ages and the ’Renaissance," Soundings, Summer 1973, pp. 139-63. Lund, Sister Candida, "Four Women behind the Iron Curtain," U.S. Catholic, August 1973, pp. 31-7. Muller, Philippe, "Probl~mes psychologiques de la femme d’aujourd’hui," Revue de thdologie et de philosophie, 1973, pp. 233-41. Ruether, Rosemary, "Sexism and the Theology of Liberation: Nature, Fall and Reconciliation from the Experience of Women," Drew Gateway, Spring 1973, pp. 138-48. 1436 / Review 1o~ Religious, Volume 32, 1973/6

"Women, Society and Peace" [4-item symposium], Reconciliation Quarterly, June 1973, pp. 19-42. Women in the Churches Frary, Joseph P., "Report: A Conference on ’The Question of Women Priests,’" Anglican Theological Review, 1973, pp. 352-3. Grassi, Joseph A., "Is the New Testamen.t Anti-feminist?" St. Anthony Messenger, September 1973, pp. 41-4. Gray, Betty, "Women Priests Now? Report on the Episcopal General Convention," Christianity and Cr.isis, July 23 1973, pp. 148-52. Lumpkin, William L., "The Role of Women in 18th Century Virginia Baptist Life," Baptist History and Heritage, 1973, pp. 158-67. Martimort, A.-G., "Apropos des minist~res f6minins dans l’Eglise," Bulletin de litt~rature eccl~siastique, 1973, pp. 103-8. --Mascall, E. L., Women Priests (London: Church Literature Association, 1972), pp. 26, paper, £.25. Sammut, Edwin, "Sacerdozio anche alle donne?~’ Rivista di vita spirituale, 1973, pp. 186-93. Sammut, Edwin, "Sacerdozio anche alle donne? La situazione oggi," Rivista di vita spirituale, 1973, pp. 256-66. Worker Apostolate Decuypere, Enrique, "~ Qu~ hacemos en pastotZal obrera?" Neuvo mundo, 1973, pp. 83-8. Masure, R., "Arbeidspastoraal in Europa," Collationes, 1973, pp. 244-9. World, Relations to Koshy, Ninan, "The Church’s Point of Contact with the Secular World," National Christian Council Review, May 1973, pp. 227-38. World Religions Amstutz, Josef, S.M.B., "12ber die Religionen," Neue ZeitschriJt /iir Missionswissen- schaJt, 1973, pp. 81-92. --Balchand, Asandas, S.J., The Salvific Value o] Non-Christian Religions according to Asian Christian Theologians Writing in Asian-published Theological Journals, 1965-1970 (Manila [P.O. Box 1815]: East Asian Pastoral Institute, 1973), pp. 81, paper, no price indicated. Balchand, Asandas D., S.J., "The Salvific Value of Non-Christian Religions according to Asian Christian Theologians Writing in Asia-published Theological Jour- nals, 1965-1970," Teaching All Nations, 1973, pp. 10-37. "Living Faiths and Ultimate Goals" [7-item symposium], Ecumenical Review, 1973, pp. 137-213. Seumois, Andre,. O.M.I., "Appreciation th~ologique des syst~mes religieux de la gentilit~ post-chr~tienne," Neue ZeitschriJt ]iir Missionswissenscha]t, 1973, pp. 93-104. Worship McCord, James I., "Worship in the Reformed Churches," Reyormed World, 1973, pp. 242-9. Youth Bloy, Myron B., Jr., "The Young and the Church: Toward a More Serious Piety," Christianity and Crisis, July 23 1973, pp. 143-8. "En route avec des jeunes" [8-item symposium], Vocation, 1973, pp. 259-383. Lazure, Jacques, "Signification religieuse de la nouvelle culture de la jeunesse?" Studies in Religion, Spring 1973, pp. 327-39. Wuthnow, Robert, and Charles Y. Glock, "Religious Loyalty, Defection, and Ex- perimentation among College Youth," Journal ]or the Scientific Study o] Re- ligion, 1973, pp. 157-80. Subject Bibliography for Religious / 1437

Zen Botolaso, Giovanni, S.J., "Lo Zen penetra nell’Occidente," Civiltd cattolica, April 21 1973, pp. 156-61. Cross, Richard, "Zen Buddhism and the Idea of Hermeneutical Religion," Journal o! the Blaisdell Institute, Spring and Summer 1973, pp. 9-22. Ingram, Paul O., "The Zen Critique of Pure Land Buddhism," Journal o] the American Academy o] Religion, 1973, pp. 184-200. Sudbrack, Josef, S.J., "Meditierter Personalismus: Zum Gespr~ich zwischen Ost und West," Geist und Leben, 1973, pp. 206-16. Views News Previews

St. Louis University Theology Department Summer Session The Theology Department of St. Louis University in conjunction with its Master’s Program in Religious Studies will offer twelve theology courses during the 1974 summer session. The courses will include such subjects as: The Gospel of John; Christian Responsibility and the Social Order; Pastoral Counseling; The Problem of God and Trinity; Christian Anthropology. The summer session will be held from June 18, 1974, to July 26, 1974. The Theology Department will also offer a two-week, two-credit institute (June 3-14, 1974) conducted by Raymond Brown, S.S., on "The Con- cept of Ministry in the Early Church." For further information on the Master’s Program, the Institute, and the summer session courses, please contact Patrick Gaffney, S.M.M.; Chairman, Theology Department; St. Louis University; 221 North Grand Boulevard; St. Louis, Missouri 63103. Month Study Tour in Israel and Greece St. Mary’s University in San Antomo,~ . Texas, will offer 6 graduate hours in theology for its 1974 study tour of Israel and Greece, June 23 to July 27, 1974. The tour and the study program will be conducted by the Reverend Charles H. Miller, S.M. (book reviewer for Review for Religious) and other staff members. Registration is limited. For further information, contact: The Reverend John G. Leies; St. Mary’s University; San Antonio, Texas 78284. Depth Psychology, Theology, and ~;pirituality This challenging integration for the life of the modern priest and re- 1438 Views, News, Previews / 1439 ligious of both sexes is the aim of the new Institute of Psychology of the Gregorian University in Rome. Master and Doctor degrees are offered by an interdisciplinary faculty. The number of students accepted is limited. The completed applications should be submitted by January 15, 1974. For further information, contact: Institute of Psychology; Gregorian University; Piazza della Pilotta, 4; 00187 Rome, Italy. Scriptural Retreats The International Food Research and Educational Center announces three Scriptural retreats to be given during 1974: January 20-26, 1974, in Annapolis, Maryland; March 24-30, 1974, in Rochester, Minnesota; and June 9-15, 1974, in Colorado Springs, Colorado. The retreat team will be under the direction of the Reverend Joseph Callahan, C.S.C., and Sister Ludmilla Hartman, S.C. For further information, contact: International Food Research and Educational Center; North Easton, Massachusetts 02356 (Phone: 617-238-4331). Reprint Volumes The first twenty-five volumes (1942-1966) inclusive of the Review have been reprinted in twenty-five clothbound volumes. Volumes 1 to 20 (1942- 1961) sell at $6.50 the volume; volumes 21 to 25 (1962-1966) sell at $7.50 the volume. Orders for these reprint volumes may be for single volumes or for entire sets and should be sent to: Review for Religious 612 Humboldt Building 539 North Grand Boulevard St. Louis, Missouri 63103 The Church’s Holiness and Religious Life Review ]or Religious has published a hardbound edition of The Church’s Holiness and Religious Li[e by Gustave Martelet, S.J., theological consultant to African bishops during Vatican Council II. The importance and significance of the book can be seen by its chapter titles: The Church and Holi- ness; The Church’s Holihess and Her Spousehood; Marriage and Virginity; Virginity and Eschatology; Religious Life and Preferential Love of Christ; The Love of Christ and the Mystery of the Spirit; The Charismatic Origin of Religious Life and the Mystery of the Hierarchy; and Religious Life and the Sanctification of the Entire Church. The book has vi + 124 pages, costs $2.50, and should be ordered from: Review for Religious 612 Humboldt Building 539 North Grand Boulevard St. Louis, Missouri 63103 1440 / Review for Religious, Volume 32, 1973/6

Questions on Religious Life Review for Religious has also published a book entitled Questions on Religious Life consisting of a selection of questions and answers that have appeared in the Review from 1942-1961. The volume is arranged according to the order generally found in constitutions of religious institutes. A general subject index, and a canon law index are included at the end. The book is hardbound, has xiv + 337 pages, costs $6.00, and should be ordered from: Review for Religious 612 Humboldt Building 539 North Grand Boulevard St. Louis, Missouri 63103 Back Issues of the Review The following is a list of the back issues of Review for Religious that are presently available: 1967: All Issues 1968: All Issues 1969: All issues 1970: All issues 1971 : All Issues 1972: All Issues 1973: All issues Some of these issues are available only in small numbers. The issues cost $1.75 (plus postage) each and should be ordered from: Review for Religious 612 Humboldt Building 539 North Grand Boulevard St. Louis, Missouri 63103 Reprints from the Review The following is a list of the currently available reprints of articles that originally appeared in Review for Religious: "Femininity and Spirituality" by Joseph F. Gallen, S.J. (30 cents) "Gifts to Religious" by Adam C. Ellis, S.J. (50 cents) "Meditations on the Rosary" by John XXIII (20 cents) "The Teaching Sister in the Church" by Elio Gambari, S.M.M. (20 cents) "Heterosexual Relationships in Adolescence" by Richard McCormick, S.J. (20 cents) "Understanding in a Superior" by Thomas Dubay, S.M. (20 cents) "The Theology of the Eucharistic Presence" by Jean Galot, S.J. (20 cents) "The Meaning of the Religious Sisterhood" by Charles A. Schleck, C.S.C. (15 cents) Views, News, Previews / 1441

"Confession and the Religious Life" by Jean Galot, S.J., together with "Confession: An End-Time Phenomenon" by Angelo P. O’Hagan, O.F.M. (20 cents) "Examination of Conscience for the Religious Woman" by Sister Vin- cent Ferrer, S.P., and Sister Mary Elizabeth, S.P. (15 cents) "The Nature of Religious Authority" by Lorenzo Boisvert, O.F.M. (20 cents) "Sanctification through Virginity" by Charles A. Schleck, C.S.C. (35 cents) "Typical Constitutions of Lay Religious Congregations" by Joseph F. Gallen, S.J. (45 cents) "A Life Charter for the Sisters Adorers of the Most Precio.us Blood" by Sister Angelita Myerscough, Ad. PP.S., and Sister Mary Agnes Kurilla, Ad. PP.S. (30 cents) "Bibliography for Renewal" by Damien Isabell, O.F.M., and Brother Joachim, O.F.M. (15 cents) "The Vows and Christian Life" by Garry F. Greif, S.J. (25 cents) "The Confessions of Religious Women" by Sister M. Denis, S.O.S. (25 cents) "Institutional Business Administration and Religious" by John J. Flana- gan, S.J., and James I. O’Connor, S.J. (20 cents) "Authority and Religious Life" by J. M. R. Tillard, O.P. (20 cents) "The Death of Atheism" by Rene H. Chabot, M.S. (20 cents) "The Four Moments of Prayer" by John R. Sheets, S.J. (25 cents) "Instruction on the Renewal of Religious Formation" by the Congre- gation for Religious (35 cents) "Meditative Description of the Gospel Counsels" (20 cents) "A Method for Eliminating Method in Prayer" by Herbert Francis Smith,.S.J. (25 cents) "Religious Life in the Mystery of the Church" by J. M. R.. Tillard, O.P. (30 cents) "Profile of the Spirit: A Theology of Discernment of Spirits" by John R. Sheets, S.J. (30 cents) "Consciousness Examen" by George A. Aschenbrenner, S.J. (20 cents) "Retirement or Vigil?" by Benedict Ashley, O.P. (25 cents) "Celibacy and Contempla[ion" by Denis Dennehy, S.J. (20 cents) "The Nature and Value of a Directed Retreat" by Herbert F. Smith, S.J. (20 cents) "The Healing of Memories" by Francis Martin (20 cents) Orders for the above should be sent to: Review for Religious 612 Humboldt Building 539 North Grand Boulevard St. Louis, Missouri 63103 Questions and Answers

The following answers are given by Father Joseph F. Gallen, S.L; St. Joseph’s Church; 321 Willings Alley; Philadelphia, Pennsylvania 19106.

We plan to set up our constitutions in two parts, the second of which is to contain the canons that apply. With regard to formation, are we correct in interpreting the 1969 Instruction on the Renewal o| Religious Formation as being in the nature o| canonical legislation, at least in those parts where this Instruction broadens the existing law, so that the inclusion of these points (in so |ar as our chapter has adopted them), should be in the second part o| the constitutions? Is it then correct to place them in their logical order along with the canons but identified by the name of this Instruction? The ariswer is yes, and the reason is that an enactment of the Instruction which broadens the present legislation changes that legislation. This is explicitly stated in Section III, under I, whose sense is: common law (canon law, laws enacted after the Code of Canon Law, laws of Vatican II, and postconciliar laws) remains in effect unless experimentally derogated by this Instruction.

What do you think of the "consensus" idea? Consensus can be a mere counting of heads, of unstudied opinions, more of emotion than of thought and especially of capable, well prepared, considered and reflective thought. Government or policy cannot be based on a mere material counting of heads. Religious should be requested to append briefly ~nd clearly the reasons for and against the proposals they are presenting for a general chapter, even though proposals should not be rejected 1442 Questions an~d Answers / 1443 if they fail to do so. When questionnaires are used, a box should be available in which religious are invited to place reasons for and against the matters contained or implied in the questionnaire. No general chapter committee should present a report to the chapter by giving merely the number of religious for and against the proposal. A chapter in prudence will usually consider the trends in the institute but it should base its decisions on what is better for the entire institute, and this demands the knowledge, understanding, and discussion of all possible reasons for and against a proposal. The collection of such reasons is the principal work of a chapter committee. The same principle~ are obviously true of the ordinary government of supedors.

Does the provincial chapter possess legislative authority?reDoes canon law demand that the treasurer’ of the province be elected by the provincial chapter? May she be chosen by the provincial superior with the deliberative vote o| her council? The provincial chapter may make enactments for the province when such authority is given to it by the constitutions. The practice in the past was that these enactments had no force until confirmed by the superior general with the consent of the general council, but such confirmation is not demanded by canon law (see Review tot Religious, 27 [1968], 727-8). Canon law permits the provincial treasurer to be elected in the provincial chapter or to be appointed by the higher superior with the consent of her council (canon 516, § 4). In the past the common practice was that the provincial treasurer was appointed by the mother general with the consent of her council. The manner of designation to this office should be found in the pitrticular constitutions. If there is no such determination, the provincial treasurer, according to canbn 516, § 4, is to be appointed by the superior general or provincial with the consent of the respective council. is it canon law that we meditate one-hal| hour in common daily?mCertainly we are aware o| the vital need of mental prayer in the life of a religions. You seem to indicate that this part of our lile is not prescribed by canon law, yet we have had it dinned into our ears that canon law insists upon mental prayer being made in common. What are the facts? The facts ought to be in canon law. The pertinent canons on daily religious exercises are the following: Canon 595, § 1. Superiors are to take care that all religious: 2* Assist daily in Mass unless legitimately impeded, practice mental prayer, and faithfully perform the other religious exercises prescribed by the rules and constitutions. Canon 592. All religious are bound by the common obligations of clerics treated of in canons 124-142, except it appears otherwise from the context or the nature of the case. 1444 / Review for° Religious, Volume 32, 1973/6

Canon 125. Local ordinaries shall take care: 2* That all clerics daily . . . visit the Most Holy Sacrament, venerate the Virgin Mother of God by her rosary, and examine their conscience. It is therefore evident that canon law neither prescribes nor forbids that the mental prayer be for a half-hour or~ that it be in common. Such obligations are of the particular law of the institute. The practice of the Holy See in approving constitutions has been to demand a minimum of a half-hour of daily mental prayer. It has also been a principle of spiritual theology that regular mental prayer is generally and normally necessary for the attainment of Christian perfection.

May the special general chapter establish an upper age limit for local superiors, for example, 70 or 65 years of age? The following proposal has been submitted: "That a sister may not be appointed to the office of local superior after she has celebrated her seventieth birthday." I would like to submit another proposal making the age limit 65. The special general chapter may experimentally enact such an upper age limit for the office of local superior because it is contrary to no prescription of common law. Canon law requires no special qualities for a minor local superior. It is evident that she should possess the qualities demanded by the nature of her office. The greater number of constitutions demand only thirty years of age. An almost equal number add that a local superior should be professed of perpetual vows. It is clear that a religious of temporary vows, who as such is still in the state of probation and formation, should not be made a local superior. Other determinations are found only most rarely, for example, perpetual vows and at least five or ten years from first profession, perpetual vows and twenty-five years of age, thirty-five years of age and ten years of profession, and twelve years of profession. Two or three institutes enact that a local superior may not be more than seventy years of age. These qualities are demanded only for the lawfulness of the appointment of a local superior, unless the constitutions prescribed them for validity, which is not done in practice. Book Reviews

Material for this department should be sent to Book Review Editor; Review 1or Re- ligious; 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103.

If Not Now, When? Toward a Reconstitution of the Jewish People. By Mordecai M. Kaplan and Arthur A. Cohen. New York: Schocken, 1973. Pp. 160. $5.95. This book presents a series of private conversations between Mordecai M. Kaplan and Arthur A. Cohen which took place between September 10, 1971, and October 7, 1971. The two men shared a deep mutual belief that the Jewish people were faced with undermining danger and in need of reconstitution but the two men brought to the conversations quite different backgrounds, experiences, and viewpoints. Mordecai Kaplan was born in Lithuania in 1881 and came to this country as a child. He was ordained rabbi at the Jewish Theological Seminary of America and for a time served as a rabbi of an Orthodox congregation. Later Kaplan founded the Reconstructionist Movement and served as leader of the movement from 1922 to 1937. Arthur A. Cohen was born in the city of New .York in 1928. While at the Jewish Theological Seminary he was a student of Professor Kaplan. Mr. Cohen has been associated with major publishing companies as editor, publisher, and writer-- and has been strongly critical of the movement founded by Kaplan. The conversations are penetrgting and informative and consider such questions as the essence of religious commitment, the nature of God, the nature of Judaism, the future of the Jewish people. In the discussions, Kaplan’s philosophy of Judaism, based on naturalism and humanism, can be seen as an "evolving religious civilization" and Kaplan’s approach to religion as sociological with action its goal. On the other hand, Cohen’s philosophy of Judaisrfi is grounded in concepts of transcendency and super- naturalism and has as its goal knowledge and self-understanding. Cohen’s approach to religion is philosophical and holds that belief in God is the result of individual contemplation. 1445 1446 / Review /or Religious, Volume 32, 1973/6

The conversations did not make converts of either protagonist but they do reveal not only the deep respect each has for the other but also the possibility of meaningful conversations where ideological differences are marked. At the close of the conversations there is agreement that the reconstitution of the Jewish people was a matter of immediate urgency and that Jews must think again about their self-concept as Jews. Kaplan suggested the first part of the title of the book; Cohen, the second part. The conversations were taped and the book is printed in dialog format. If editing has been done, it has been done well so that the concept of conversation remains intact. The book will be of interest to both Jews and non-Jews and can be especially recommended to anyone interested in the philosophy of religion.--Sister M. Al]red Noble, C.S.J.; Fontbonne College; 6800 Wydown Boulevard; St. Louis, Missouri 63105.

I Will Be Called John: A Biography of Pope John XXIII. By Lawrence Elliott. New York: Dutton/Reader’s Digest, 1973. Pp. xii, 338. $10.00.

At a time when humble understanding and loving compassion are sorely needed, Lawrence Elliott’s full-length biography of Pope John XXIII, 1 Will Be Called John, comes opportunely. It represents much more than just another pious portrait of an intensely human, warm personality. Simply and sincerely written, this superb story of "a’man who won the world’s heart" strikes profound chords in the reader that are difficult to describe. Also because Angelo Roncalli is portrayed here as a man acutely interested in everything touching the lives of those to whom he minis- tered in far-flung lands, this book offers an absorbing education in the history of the Church and the world during the Pope’s lifetime. Although not a Catholic, Elliott treats his subject with remarkable sensitivity and understanding, His style is a pleasing combination of the accomplished journalist and literary artist. In cadenced sentences, his concrete imagery pictures people and places vividly, enabling the reader to catch the particular flavor of the personalities and scenes in which the action moves. Many pages scintillate with flashes of Pope John’s gentle humor and gaiety and are replete with fresh anecdotes that breathe the calm and joy of this endearing Pontiff’s serene spirit. The reader is aware that the author has traveled widely and has seen what he describes; also that many other persons have collaborated with him in his five years of research to produce this well-rounded and delightful portrait of the man who wanted to be "everybody’s brother." The book opens with a vivid description of Plus XII’s death and the election of ~ .tl~e humble, unassuming Cardinal Roncalli to be the spiritual leader of 500 million -Catholics. In the early chapters, the author traces the journey of this compassionate soul from his boyhood of poverty in Sotto il Monte through his seminary days, his ordination in Rome, his life in a rough army barracks and later in World War I as sergeant and army chaplain in the Medical Corps, and his ministry as secretary to the socially-minded Bishop Radini-Tedeschi of Bergamo, where he became active in all forms of social justice. Throughout a long life, he exerted constant efforts to assist all in distress or suffering--the poor and hungry, the wounded, prisoners, victims of social and racial injusticel-and saved the lives of thousands of famine-stricken Greeks as well as Jewish victims of World War II. In th.is"early period he was interested in youth work, the missions, teaching, and writing, beginning the monumental five-volume work on the Visits o/ St. Charles Borromeo to Bergamo, completed only at the end of his life. Although Jater in his career he came in contact with heads of States and titled nobility, he never lost his love for the poor and his respect for every human perso~n. His tender concern for his own expanding family and relatives forms a lovely portion of the biography. In times of crisis and bereavement, he unfaiiingly consoled them and always aided, them financially as far as he could. When he became Pope, Book Reviews / 1447

he never listened to those who suggested that he enrich them or ask them to change their humble lives in Sotto il Monte. Archbishop Roncalli’s diplomatic career began, first as emissary of the Pope to Bulgaria, then as apostolic delegate for Turkey and Greece, nuncio to Paris, and finally, cardinal patriarch of Venice. To all these countries he came as ambassador of good will and peace. In the Near East and Greece, he tried to unite the Eastern rite Catholics ,~ with the West; later in Paris, at a time when France was torn between opposing factions of the Resistance and the Vichy government, he continued his efforts of reconciliation. In his happiness to be among his own countrymen in Venice, he encouraged their cultural interests, and artists, musicians, journalists, cinema writers, actors--all felt his warm concern for them. The concluding chapters forcefully describe the solemn conclave to elect Pius XII’s successor, the unexpected election of Cardinal Roncalli as John XXIII, the great achievement of his short pontificate--the Second Vatican Council, his last painful illness and death. As the author points out, the Pope was elected not merely as an "Interim Pontiff," but as the man who could most successfully cope with Church problems in a swiftly changing world, a destiny for which his whole life was a preparation. Pope John declared that his purpose for calling the ecumenical council was~to open all the shuttered windows of the Church and let in "the fresh air and sunshine," the Breath of the Spirit. With his life-work to unite men of all nations in love completed, John serenely and calmly prepared to die. This is a book with an undefinable charm; no one will be content to read it only once, but will return to it often for renewed inspiration, joy, and peace.---Sister Miriam Louise Gramlich, I.H.M.; St. Mary Convent; 610 West Elm Avenue; Monroe, Michigan 48161.

John Foxe and the Elizabethan Church. By V. Norskov Olsen. Berkeley: University ot Calilornia, 1973. Pp. xii, 264. $11.50. John Foxe was a minister of moderately Puritan sympathies during the reign of Elizabeth I. His Acts and Monuments, generally known as the Book o[ Martyrs, skeiched the history of the Church, stressing the heroism of the martyrs, especially those Protestants executed under "Bloody Mary." The work had enormous popularity; probably no book contributed so much to the growth of "no popery" sentiment in English speaking countries. But Foxe also wrote sermons, drama, Scripture commentary, and controversial works on several topics. These other works have so far attracted little attention from scholars. Professor Olsen has dug through all of Foxe’s writing to draw together a comprehensive view of Foxe’s ecclesiology. His book was originally a dissertation at the University of London but is now revised and updated. Like most dissertations it is clear and well documented but a bit ponderous and pedestrian. Only scholars interested in Tudor Church history or theology will find it interesting. Foxe emerges with a more coherent and developed ecclesiology than previously realized. Olsen particularly emphasizes the apocalyptic framework of Foxe’s thought on the Church in history. This became a major theme up to the present in the theology of several English and American sects. Olsen devotes chapters to the nature and marks of the Church, to the ministry, and to Church-State relations. Throughout Foxe emerges as a competent but unoriginal spokesman for the Reformed tradition. On the question of religious toleration Foxe proved ahead of this times, although an intense hatred of the Church of Rome (Po.rnopolis in his allegorical play Christus triumphans) pervades his writings. In places .Olsen’s sympathy for Foxe is a bit obtrusive and apologetic. There is a bibliography and two good indices.--John P. Donnelly, S.1.; History Department; Marquette University; 1309 West Wisconsin Avenue; Milwaukee, Wisconsin 53233. 1448 / Review Jot Religious, Volume 32, 1973/6

The Idea of God and Human Freedom. By Wol]hart Pannenberg. Phila- delphia: Westminster, 1973. Pp. ix, 213. $6.95.

A collection of essays by Wolfhart Pannenberg usually makes fascinating reading. This collection is no exception. The overall theme is well expressed in the title of the book. The first and longest essay is an interesting and new analysis of the function of myth in Biblical and Christian tradition. In it Pannenberg re-interprets myth in line with the more recent studies of such writers as Mircea Eliade and then goes on to criticize quite radically a good number of the presuppositions and practices of the "demythologizers" (such as Bousset and Bultmann). The other essays deal with the question of God in the general setting of anthropology. Atheist criticism, philosophical criticism, the problem~ of the modern age, even the philosophy of Hegel are treated in relation to the idea of God and its effect on human freedom. A final essay deals with eschatology and the experience of meaning. Throughout the book Pannenberg is ~oncerned with establishing the reality of God. He rejects, however, the faith-reason dialectic of Barth and Bultmann. But he is not a scholastic theologian either. His idea of God as the "God of the future" has been developed before. Here, however, he spells out his approach with great clarity. In his concern to protect human freedom (actually to root it in God), he will even say: "The basis of-freedom cannot be a being that already exists, but only a reality which reveals to freedom its future, the coming God" (p. 93). This is a difficult idea to grasp, particularly since this "coming God" is presemed as the power of the future already operating as the origin of man’s freedom. This book is not light reading, but it is well worth the trouble, particularly for those interested in contemporary philosophy and theology.--Walter C. McCauley, S.I.; Spring Hill College; Mobile, Alabatna 36608.

The Methodist Revolution. By Bernard Semmel. New York: Basic Books, 1973. Pp. viii, 273. $10.95. Historians have for years debated the role of Methodism in shaping England’s political and social life, particularly Methodism’s influence in averting violent revolution from the United Kingdom. During the years when England was making the transition from a traditional to an industrial society, Methodism attracted thousands of the lower classes who in other countries were alienated by the changing conditions and fo- mented disorder and revolution. England made this social change without revolution, and Methodism is often credited as a major factor in the stability of English society. Bernard Semmel approaches the question of Methodism’s influence from a theological viewpoint. Semmel argues that John Wesley and other Methodist leaders were aware that their preaching, religious revival, and the resultant religious enthusiasm contained the seeds of disquiet and even revolution; consequently they consciously acted to avert social disorder. Wesley saw Antinomianism, the belief that the converted were exempt from the law, at the heart of social unrest. Wesley used his Arminian theology with its emphasis on works as well as faith to combat the Antinomian tendency in the conversion experience and in religious enthusiasm. Wesley’s loyalty to the king and his desire for order and stability in society expressed themselves in his tirades against Antinomianism and generated in his followers obedience and respect for authority while creating the democratic faith that Arminian theology and religious enthusiasm implied. Wesley’s successors found in the missionary movement another way to channel religious enthusiasm away from abrupt changes at home into enthusiasm for the ORBIS BOOKS MARYKNOLL, NEW YORK 10545

New Title Announcement Pilgrimage to Now/Here by ,Frederick Franck Frederick Franck is an artist whose drawings and paintings are in the collections of over twenty museums in America, Europe and Japan. He is the author of 13 books. His drawings have been featured in Fortune, Harpers, Atlantic, New Yorker, Commonweal, and Worldview. In Pilgrimage to NowlHere, Franck depicts his search for what Christ and Buddha still have to say to modern man. His pilgrimage led him through Rome, India, Ceylon and Japan where he talked with people of every level, .including the Dalai Lama. 18 original line drawings by author. Hardbound $6.95, Paperback $3.95 Frederick Franck Vols. III and IV A Theology for Artisans of a New Humanity (5 vol.) by Juan Luis Segundo, S.J.

AMERICA :’The first two volumes offer fresh insights pertinent to other continents and invite us to deepen our reflection about Church and Vol. I The Community Called Church world, mission and grace. These ambitious vol- Vol. H Grace and the Human Condition umes grew out of the pastoral setting of ’total experience’ workshops conducted over holiday Vol. Ill Our Idea of God (Nov. 73) weekends for lay persons of various walks of Vol. IV The Sacraments Today (Nov. 73) life," Vol. V Evolution and Guilt (Apr. 74) PASTORAL LIFE "If the remaining three volumes are as good as these two, the series should Hardbound $6.95 per volume prove to be of exceptional worth." Paperback $3.95 per volume 1450 / Review ]or Religious, Volume 32, 1973/6 conversion of the world. This missionary impulse also directed Methodists into En- gland’s nineteenth-century mission as the world’s imp.erial power. The book is scholarly and well documented but at times heavy reading. It provides a good theological explanation of Wesley’s ideas on society and Methodism’s role in the formation of modern England.qMichael G. Morrison, S.J.; History Depart-, ment; Marquette University; 1309 West Wisconsin Avenue; Milwa~ukee, Wisconsin 53233. The Other One. By Julian Green. Translated from the French by Bernard Wall. New York: Harcourt Brace Jovanovich, 1973. Pp. 284. $6.95. His first novel in a decade, this latest work of Julian Green bears a title reminiscent of, and suggestive of a comparison with, his earlier Each in His Darkness. The latter, whose title is based on a sentence of Victor Hugo ("Each man in his own darkness journeys toward his own light"), deals with modern man’s sense of isolation in sin. The Other One is concerned rather with a certain communion in guilt which becomes a sharing of grace. The chief characters are a young Frenchman and a Danish girl who have an affair in the Copenhagen of 1939. Ten years later they meet again, both profoundly altered as a result of their earlier relationship. They plumb together in a new and enhanced way the depths of falsehood whither they are pursued by the hand ’of truth. As in the earlier Moira, Green is concerned here with the ambiguity of sexuality, which is at once the vehicle of sin and the opening of the soul to the advent of grace. Modern French Catholic literature is, of course, fond of this theme, as one may test in almost any random volume of P~guy (whose poetry Green has translated into English), Claudel, Bloy, or Mauriac. This newest work of Green, however, is perhaps more mature a work than any of them. The scenes are exquisite, the characters well constructed, and the symbolism rich. His analysis of the emotional response patterns of the characters puts one in mind of Dostoevsky, and this novel’s extraordinary ending displays an appreciation of what may be called "ridiculous grace" which the present reviewer associates with Pasternak. Green is a master, and this latest novel is perhaps his best to date.--Patrick Henry Reardon; Ballarmine College; 2000 Norris Place; Louisville, Kentucky 40205.

Jesus and lhe Gospel. By Pierre Benoit. Volume 1. Translated by Benet Weatherhead. New York: Herddr and Herder, 1973. Pp. 253. $9.75. This is the first volume of a translation of selected articles from Volume I of the author’s well-kown collection in French, Exdg~se et thdologie, published in 1961. The original articles appeared in various European reviews and Festschriften between 1940 and 1958, and most fit well under the English title, except the first, "The In- spiration of the Septuagint." Pi~re Benoit has certainly made many substantial contributions to Catholic Biblical scholarship over the past several decades, but one can legitimately ask: Why translate these articles now? Granted that some of them retain some permanent value, such as his challenge to the traditional view of the route of the Via DolorQsa in the article "Praetorium, Lithostroton and Gabbatha," others are much more thoroughly conditioned by the state of Biblical scholarship and of Catholic theology ~t the time of their original writing. While such articles did make a real contribution in the Forties and Fifties, and while the English-speaking world could very well have profited from them at that time, one might wonder what need their translation meets today? Perhaps they might better have rested quietly in their original reviews and language, available to scholars tracing the development of certain questions, but not presented as the current opinion of a highly respected Biblicist and theologian. None of the articles seem to have been updated either by the author or Book Reviews / 145!

by the translator, except for occasional references to later English translations cited in the footnotes. In short, given the inflation of book prices .(like everything else today), the selection of articles could have been done more judiciously. On the other hand, P~re Benoit’s thought on many of the subjects touched on in the book has undoubtedly evolved today, and this reviewer would have found an account of that evolution far more interesting and valuable than a mere translation of past works.--. Charles H. Miller, S.M.; Department o1 Biblical Languages and Literature; St. Louis University School o] Divinity; St. Louis, Missouri 63103.

The "Spiritual Regulation" o| Peter the Great. Translated and edited by Alexander V. Muller. Seattle: University o[ Washington Press, 1972. Pp. xxxviii, 150. $10.00. Alexander Muller’s translation of the Spiritual Regulation (Dukhovnyi ReglamenO marks the long overdue appearance of this’ document in a scholarly English edition. While even specialists have tended to mention .it only in passing, the Regulation ranks in importance with Henry VIII’s Act of Supremacy or Napoleon,s Concordat of 1801. Its proclamation in 1722 profoundly altered not only the administration but also the inner life of the Russian Orthodox Church, establishing a structure which remained unchanged until 1917 and whose impact can still be felt today. The Spiritual Regulation was largely the work of Feofan Prokopovich, Peter’s trusted advisor for ecclesiastical affairs, and was carefully reviewed and corrected by the Tsar himself. Therefore, it incorporated the same Western rationalistic spirit of reform which stamped every aspect of Peter’s dynamic reign. Thus the Church was regarded as an arm of the government and the clergy as officials whose primary loyalty was to Caesar rather than to God. The patriarch’s place (the offic~ had been vacant since 1700) was taken by a Spiritual College (later called the Holy Synod) which quickly fell under the control of a lay procurator who acted as minisler for Church affairs. The Regulation spelled out detailed rules for every area of ecclestias- tical life, with particular emphasis upon loyalty tothe Tsar, correct administrative procedure, and proper education of the clergy. Dr. Muller’s translation has been carefully prepared from the available texts and is faithful to the bureaucratic and didactic tone of the original. His introduction and notes set the Regulation nicely in the general, context of Peter’s reign and the contemporary Western’European thought which so influenced the authors. The only major weakness of the work is the neglect of the religious tradition of the Eastern Church--- Dr. Muller’s references to the Catholic Encyclopedia for such figures as Augustine, Basil the Great, and John Chrysostom stand in sharp :contrast to his thorough research in other areas. However, this shortcoming does not significantly detract from the value of this work, and Dr. Muller’s edition is recommended for specialists in Russian history and for those interested in the history of Church-State relations in generaL--Daniel L. Schlafly, Jr.; Department o/ History; St. Louis University; St. Louis, Missouri 63103.

God’s ~Statesman: The Life and Works of John Owen. By Peter Toon. Grand Rapids, Michigan: Zondervan, 1973. Pp. viii, 200. $5.95. John Owen (1616-1683) was the outstanding English Congregationalist theologian. and churchman of the seventeenth century. His complete works run to twenty-four volumes. An appendix to this volume lists eighty-six separate works--sermons, Scrip- ture commentary~ treatises, polemics, catechisms, ascetical and devotional writings. During his middle years Owen was a power in the land, serving as Oliver CromweWs chaplain, vice chancellor of Oxford, and advisor to the Puritan regime. After the res- 1452 / Review [or Religious, Volume 32, 1973/6 toration of the monarchy in 1660 Owen found himself a leading spokesman for non- conformist congregationalists who were being mildly persecuted by the Anglican establishment. Peter Toon brings warm sympathy and high qualifications to this first scholarly biography of Owen. He has already edited Owen’s correspondence and his Oxford Orations. This biography is the best we are likely to get. It rests on a solid knowledge of the era, mastery of Owen’s writings, and archival research. Even so, Owen never quite comes alive, as Toon admits (p. 176). The stereotype of the Puritan as cold and dour seems true in Owen’s case. His writings and correspondence lack those telling phrases and sparkling anecdotes which enliven a biography and reveal the inner man with a sudden flash. Toon classifies Owen as a strict scholastic Calvinist, but tha~t hardly distinguishes him from most Puritan divines. Toon briefly describes some of Owen’s major works but does not provide enough analysis for the reader to determine whether the dust- jacket claim that Owen was "the greatest British theologian of all time" is merely improbable or wholly absurd. Toon stresses Owen’s work in favor of toleration; in fact he sought toleration for his co-religionists while bitterly opposing it for Catholics and radical Protestants. Toon misreads Trent’s decree on Scripture and tradition when he says (p. 59) Catholics held the Latin Vulgate "to be the only valid and reliable text of the Old Testament." The book has full scholarly apparatus and a preinflation price.--John P. Donnelly, S.I.; History Department; Marquette University; 1309 West Wisconsin A venue; Milwaukee, Wisconsin 53233.

The Global Mystery of Religious Life. By Elio Gambari, S.M.M. Boston." St. Paul Editions, 1973. Pp. xv, 302. Paper. No price given. The thiry-seven chapters of this book are developed from general to specific: religious life and its relation to Vatican II; salvation history, the Holy Spirit, and the Church; the internal mechanisms of religious life in general--founding, profession, witness, and communion; detailed treatment of various kinds of institutes. The approach is juridical rather than mystical, structural rather than charismatic, more in the spirit of Paul than John (mentioned once). More accurately titled in the original, A Manual o] Religious LiJe in the Light o] Vatican 11, the book opens with a helpful bibliography of all explicit references to religious life found in the Council documents; every subsequent topic is seen through the framework of those documents. Thus, in the short chapter on the gospel as source of religious life, the movement is through the Council texts to the gospel rather than the reverse--perhaps, a more logical and rewarding reverse. It seems the worst of emphases that Christ, the center of religious life, is given two short chapters, while 107 pages are devoted to the canonical distinctions of institutes secular, religious, monastic, contemplative, lay, clerical, and so forth. Add to this frustrating circling about the center such ambigious statements as "the ultimate source of religious law is God Himself" (p. 294), such questionable deddctions as "We cannot imagine Christ attracted by creatures and needing creatures to raise Him up to the Father" (p. 62), such irofiy as "In no other sector and in no other institution of the Church is so much importance attached to particular laws as it is in religious life" (p. 292), and such irrelevant piety as "Christ was the Father’s Pontiff" (p. 61). Some may find comforting the assurance that the religious vocation is indeed "a closer imitation of the life of Christ" (p. 62). Others will be led to meditate the Gos- pels and Council texts for themselves. Today more than ever there is need to show Christ at the center of religious life (p. 142). It is disappointing that Father Gambari’s book does not begin to fill that void.--Joan Sauro, C.S.J.; 15 Sullivan Street; Cazeno- via, New York 13035. Book Reviews / 1453

The School of Jesus: An Overview of Christian Education Yesterday and Today. By James Mohler, S.J. New York: Alba, 1973. Pp. xii, 279. $5.95.

In this overview of Christian education Mohler proceeds through a study of some of the outstanding religious educators of the western tradition. As in all such studies of this genre; he runs the risk of saying a little bit about many things and not very much about anything. In large part he has avoided this danger and has succeeded quite well in this concise review of the long and varied history of Catholic education. In this reviewer’s opinion, it is only in the penultimate chapter, devoted to ChurCh education in America, that Mohler attempts to cover too much too quickly. The early chapters concerning Jewish antecedents, the teaching mission of Jesus Himself, Paul, and the major figures of the second and third centuries are particularly informative and. interesting. In his concluding chapter which looks to the future of Catholic education, Mohler wisely refrains from suggesting any concrete solutions to the present obvious difficulties which confront the future of the Church’s educational activity. His presentation of the issues, with an insistence on the values of her rich heritage which the Church cannot afford to lose and balanced by an appeal for the freedom necessary to innovate, may well serve for a starting point for further discussion as the Church considers alternatives for the future. The book may be recommended as particularly useful as supplementary reading in college and seminary Church history courses.L-- John J: Begley, S.J.; Boston College; Chestnut Hill, Massachusetts 02167.

Introduction to a Theological Theory of Language. By Gerhard Ebeling. Translated by R. A. Wilson. Philadelphia: Fortress, 1973. Pp. 222. $6.95.

Language study is contributing a "method" to theology that for range of influence might compare with existential thought a generation ago. Gerhard Ebeling, an accomplished Luthern systematic theologian, sets out the full scope of issues connected with language. The book is scholariy, the argument erudite, the treatment exhaustive. This presentation will appeal more to the professional theologian or philosopher than to the general reader. Originally given as lectures, the book was first published in German in 1971. Ha_lf the chapters explore the crisis of language in Western culture: "Language has taken on an exis~tence of its own and has become isolated from its basis in experiertce." The resultant "boredom with language" is especially felt in the "devaluation in Christian language." In daily life "faith becomes largely speechless and consequently atrophied." The problems of language, however, far outstrip the solutions at hand. Part of the difficulty arises from the "language circle," that is, "reflection upon language can only take place by means of language itself." Part. of the trouble stems from the irreducible position of language, beyond which one cannot probe, because "the mystery of reality and the mystery of language form an inseparable unity which we always encounter together." The maze of language forms a jungle, and Ebeling’s journey partakes of the hardships of a safari. At the end, the reader has increased respect for the importance of language, "the meeting point and essence of what is ultimately at stake in life," and a skepticism, shared by the author, that a "mere theory of language" may offer much help. One comes to a new appreciation of the agony of poets, the speechlessness of mystics, and the no-words-barred approach of "Who’s Afraid of Virginia Woolf" when heart and word almost come together for an awe-full moment. Finally, I suspect this is a book the author needed to write on his way to a more satisfying strategy for theology and faith, currently beclouded in a Babel of language. --Nicholas ~4yo, C.S.C.; University o] Portland," 5000 North Willamette Boulevard; Portland, Oregon 97203. 1454 / Review Jot Religious, Volume 32, 1973/6

Time and Myth: A Meditation on Storytelling as an Exploration of Life and Death. By John S. Dunne. Garden City: Doubleday, 1973. Pp. 129. $5.95. The subtitle of this book is extremely accurate and descriptive. It is a rich and thoughtful work which requires and elicits meditation. The author addresses himself to a basic existential question: "What kind of a story are we in?" In this context he explores man~s quest for wholeness and immortality. His exploration involves the examination of stories within stories (myths). These are stories of death, stories of life, and stories of God. For Father Dunne the human search for wholeness and immortality involves man in a process of consciousness and consent at each stage of his life. The child must become conscious and consent to the things of his ever expanding environment. The youth must face and integrate his sexuality. The man learns of death and is tempered (hardened or softened) by this fact. Finally, the old man, still in the pursuit of wholeness and something which lasts, confronts his own spirit. For the author, spirit is the relationship which one has to the things, the times, and seasons of one’s life. The relationship may be one of awareness or unawareness, willingness or unwillingness, hope or despair. When awareness and consent come to the unknown dimension present in all these confrontations man attains to wholeness. This is achieved through .reflections on the stages of his own life, or through sharing the experience of another. This reveals to him that what has been happening all along is something human, something that he can say Yes to. It is at this juncture of life ¯ that the God of the whole man is met. He appears to lead man by what happens to him into an integral existence where what happens to him occurs with his consciousness and consent. This is a fascinating and provocative book. It lives up in every way to the depth and originality of thought one has come to expect from John Dunne.-- Thomas Lay, S.1., St. Louis University; 3701 Lindell Boulevard; St. Louis, Missouri 63108.

Freedom to Be Free. By Arturo Paoli, trs. by Charles Undertu’ll Quinn. Maryknoll: Orbis, 1973. Pp. viii, 303. $7.95. The original title, Dialogo della Liberazione, would perhaps give’the prospective reader a better idea of what this book, Freedom to Be Free, is all about. In his introduction, Arturo Paoli presents an imaginary vibrant youth named Michael who is quite upset at the mechanical charity, superficiality, and slowness of the Church as ’she stumbles to meet the needs of her people throughout the world, and more specifically, in Latin America. Michael is a technique used by the author to represent the groups to whom this book is addressed: Religious who are involved in preaching the gospel; members of the Church in Latin America, and concerned theologians. What follows the introduction is a series of "dialogues concerning liberation" where the responsibilities and challenges of renewal within the Church are outlined. The next time Michael shows up is in the conclusion of the book where he is being called by the author to work with and not outside of the hope that the Church has to offer. The dialogues themselves, as they are broken into several chapters (for example, Freedom in Truth, Freedom from the Law, Political Love, Freedom through the Cross, Poverty as Freedom, Freedom in Peace), are very solidly imbedded in the contemporary and popular "theology of liberation" movement of Latin America. Arturo Paoli with age and experience has acquired a great deal of wisdom which has aided him in providing a guiding perspective into the need for a theology.that relates to both ~ "freedom from~~ (political oppression, alienation, and obsolete institutional patterns) and "freedom for" (truth, hope, service, and love). He reviews the various alienating forces within society and the person himself, and then goes on to show how, in the light of the gospel message, these forces stagnate growth toward a more authentic Book Reviews / 1455

Christianity. When speaking of oppression and alienation and the many forms in which they are present in Latin America, Paoli does not hesitate to enter into the philosophical, political, and psychological. Very often the author quotes Pope Paul VI, Teilhard de Chardin, Scripture, Bergson, Marx, and Che Guevara. This book can be recommended to all who are interested in the theologies of liberation and development as they are related to the Church in Latin America. It can also be recommended for those interested in a clear and solid portrayal of the various problems and solutions concerning the preaching of the gospel in Latin America.--David L. Ungerleider, SJ.; Ferdinand Farmer Residence; 4520 Chester Avenue; Philadelphia, Pennsylvania 19143.

Buddhism under Mao. By Holmes Welch. Cambridge: Harvard University, 1973. Pp. xviii, 672. $16.00. Back in 1940 Mao Tse-tung warned that Communists might form a united f-t:ont for political action with religious followers, "but we can never approve of their idealism or political doctrines." Another time he said, "Religion is poison. It has two great defects. It undermines the race and secondly retai’ds the progress of the country." Chiang Ch’ing, the wife of Mao Tse-tung, referring to the fact that the Chinese masses liked gods, ghosts, and religion declared that the regime could not accept such things: "For we are atheists, we are Communists, and basically we do not believe there are such things in the world as ghosts and gods." In 1963, Chou En-lai said "that there was no conflict between Marxism-Leninism and Buddhism . . . and [they] got along very well with each other."

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Those statements taken from Buddhism under Mao not only epitomize the Chinese Communist regime in general but also elucidate their policy towards Chinese Buddhism, which policy is the subject of this lengthy work by Holmes Welch. It is the history of Buddhism in China since 1949, and it is the most comprehensive study of the subject to date. A large portion of the study is concerned with the effects of Communism on the Buddhist monastic organization in China rather than on the Buddhist laity simply because the laity is so unorganized and unstructured that it was easier to obtain facts and data on the monks and monasteries. However, the same internal political pressures and foreign policy needs equally affected both monks and laity. The book is a detailed expose of the casuistry and compulsioo, the constraints and controls, the restrictions and repressions, the truculence and truncation used very cruelly by the Communists to control and "reform" Buddhist monks, to remold them ideologically so that they soon would cease to be Buddhists, to utilize them and their monasteries for economic and political purposes, and to use Buddhism itself as a lever to influence public opinion abroad and bolster amicable foreign relations. All this was done under the guise of religious freedom. They wanted other Buddl~ist countries to feel that they shared a common religious tradition with China and that even though the Chinese leaders were not religious themselves, nevertheless they respected Buddhism and gave its adherents freedom to practice it. Welch shows that neither these nations nor the Chinese Buddhists themselves were ever totally deceived but that, for a variety of reasons, they went along with the regime. Within China the regime always had a way to make the intractable tractable, and intermittently it forcibly suppressed all Buddhist opposition to its policy. Up to and through the Cultural Revolution there were pressures and deterrents against public commitment to Buddhism as well as against private religious practice. To all ap- pearances today Buddhism is dead in China; but Welch believes that it will reemerge, though not necessarily in its traditional form, when the religious needs of the masses eventually burst the Communists’ grip. The author, who is an acknowledged authority, on Chinese religions, spent all of four years in the Orient researching this book. His sources include newspaper and journalistic articles from China, Japan, and Southeast Asia] as well as over one hundred interviews with visitors and refugees from China. Many photographs, un- usually numerous and lengthy notes on each chapter, interesting appendices, a glossary of the more important names found in the text, and a bibliography all combine to make this detailed and careful study a most informative and accurate book. It is a must for anyone who wants to know how religion fares in the Peoples Republic of China. It shows how the Communists can strip a personality of all free.dom of thought and action and how they can make a man passive to the extent that he can no longer call his soul his own.--Sister Virginia Therese Johnson, M.M.; Asian Center o] St. John’s University; Jamaica, New York 11439.

The Ethics of Jonathan Edwards: Morality and Aesthetics. By Clyde A. Holbrook. Ann .4thor: University o[ Michigan, 1973. Pp. x, 227. $10.00. Stemming from a dissertation directed by the late H. Richard ’Niebuhr at Yale, this is an excellent introduction to the moral theology of an American thinker who did much to mold the ethical ideals of this country. Edwards is here interpreted as moving from a strict Calvinism toward a more open and sophisticated ethico-religious teaching. His opposition to a completely indeterministic view of free will is much better known than his metaphysics and philosophy of man. Holbrook pictures him as a sort of bridge conveying Neoplatonic ontology, derived mainly from the Cambridge Platonists, to the schools of New England. (Several of Edward’s books were pub- Book Reviews / 1457 lished from Boston, "New England,"--a reminder that we have here a direct heir of British philosophy and theology.) While not coextensive with morality, for Edwards, beauty is a culminating principle in man’s approach to God. The contrast between theological objectivism and subjectivism is an interpretative device that is somewhat overworked in Holbrook’s otherwise good study. Well annotated and equipped with a selective bibliography, this is a book for serious scholars.--Vernon J. Bourke; De- partment o] Philosophy, St. Louis University; 221 North Grand Boulevard; St. Louis, Missouri 63103.

The Church of England, the Methodists and Society 1700-1850. By Anthony Armstrong. Totowa, New Jersey: Rowman and Little[ield, 1973. Pp. 224. $3.50. This book summarizes the influence and history of the major religious movements in English society from 1700-1850. The movements are the Church of England and the Methodist movement. The eighteenth-century Church of England was held in low esteem until a general change of view came about in some quarters of historical thought. This book is a part of this re-evaluation of the Church and its contribution to society. Special consideration is given to the interaction of the Church of England with the Methodists. Evidence is selected to justify disputed practices of the Church of England. One example of this is the relation between Church and State. From the point of view of the Church, it gained "endowment of its clergy, the presence of the bishops in the House of Lords, and the coercive power of the church courts .... The State gained ¯ . . the support of an institution which, if it were independent, might prove a dangerous enemy." The statement is supported with examples and some historical background. Similar consideration of controversial practices is presented concerning doctrine, clergy, and local parishes. On the other side, the author maintains that the role of Methodist conservatism in the improvement of society is overstated. He summarizes: "The triumph of the churches in large areas of society is commonly thought of as the triumph of the conservative ideal .... " But it is not: "The impulse of the Revival was diffused into many directions; to chart them neatly is impossible." Mr. Armstrong treats other characteristics and influences of the Revival with similar criticism. The book is designed for students. Though the general point of view and material are not new to this work, it stands as an adequate interpretation of the religious movements discussed, given the author’s point of view.--W. Stanley Johnson; 512 East Oak Street; Greenville, Illinois 62246.

The Fragile Presence: Transcendence in Modem Literature. By John Kil- linger. Philadelphia: Fortress, 1973. Pp. x, 166. Paper¯ $3.95. This very readable volume is an examination of modern literature with a view to "the discernment of a metaphysical presence or otherness in it." Despite the hazard in this kind of work--merely finding what one has already decided is there--Killinger has accomplished a remarkable exposition. The four chapters treat the possibilities of discovering the Transcendent in the literature of anguish, absurdity, sensuality, and the Black Experience. Professor Killinger’s thesis, consonant with Tillich’s theology of religion and culture, is that, if the people of our times are to recognize the God who took our flesh and blood, it is the task of theologians to reconceive Him in current images, in terms of flesh and blood experience. Literature, the author says, is more 1458 / Review for Religious, Volume 32, 1973/6 often than not the forerunner of theology in coming to grips with the stuff of human existence. Furthermore, a theology encumbered wth the expressions of yesterday may betray its function by picturing a false God, one who is time-worn, even dead. From a literary point of view, Killinger’s selections are judicious and his criticism sound. He combine~ some of the most prominent scholarship in each area with his own insights in a way that is generally faithful to his promise not to impose upon the text. (The exception to this last is possibly the chapter on Black literature.) Theologically, Killinger’s work presents an exciting challenge, one that could not be more to the point. The Fragile Presence represents one genuine step toward struggling honestly with perhaps the chief theological problem of our time, that of bringing to bear the hermeneutical task--to literature, to traditional theological expression, and to the events of daily life.--Sister Patricia Byrne, C.S.J.; Gregorian University; Piazza delia Pilotta, 4; 00187 Rome, Italy.

The Tender Carnivore and the Sacred Game. By Paul Shepard. New York: Scribner’s, 1973. Pp. xvi, 302. $9.95. Shepard’s response to our ecologic crisis is as unique as are the sketches in this de- batable book. He believes that the peak of human intelligence was reached 50,000 years ago, and that the agricultural revolution was man’s downfall. On farming he blames war, the population crisis, prejudice, and the repression of women. The book is worth reading because of its original thesis. But so little of it is based upon extensive, or even any, scientific evidence that its credibility is weak. Shepard may be on the right path, but his book does not offer a solid beginning (although an extensive bibliography infers extensive preparation). He refers to many piece-meal scientific observations, then constructs elaborate schemes based on this scanty evidence. I disagree with many of his statements (but nevertheless the book is worth the cost, for its high level of interest for anyone interested in himself as Homo sapiens): he believes that men are not by nature territorial, that the use of fire may be the only universal trait that distinguishes us from other animals, that man did not discover tool making, but inherited it, that the Green Revolution will destroy man. And he believes that "zoos, pets, and domestic animals . . . are perversions." We should eat dogs and not keep them. The weakest point of this book is its constant inference of genetic predetermina- tion. Speech, learning, play, the quest for religion, and the young man’s irritation with his mother are all "programmed." And when he says that "Men are not free to create any form of society or any kind of environment they choose," he is in fact saying that his solution, as well described in the last chapter, is unattainable for, it seems, we must have been "programmed" toward an agricultural and an industrial revolution, according to the author’s own premise.--Paul R. Gastonguqy; Biology Department, Stonehill College; North Easton, Massachusetts 02356.

Peace Movements in America. Edited by Charles Chatfield. New York: Schocken, 1973. Pp. xxxii, 191. Paper. $3.95. Except for the introduction and preface, this collection of essays is a reprint of the Spring, 1972, issue of Atnerican Studies. The book is a wide-ranging, although not complete survey of twentieth century antiwar movements in the United States. The articles are arranged in chronological order with Chatfield’s introduction essentially a survey of early American beginnings. The next eleven short but scholarly articles bring the history to the 1960’s. The book ends with a symposium: "Internationalism as a Current in the Peace Movement." While most of the book is interesting reading, the symposium can most charitably be described as "boring." Book Reviews / 1459

One value of the book is the number’of people, books, and groups it identifies-- a kind of Who’s Who of the peace movement. Catholics will be startled, however, by the absolute lack of reference to either Dorothy Day or the Catholic Worker Move- ment. One might also have expected at least a nod in the direction of the brothers Berrigan. A second value of the book is the attempt of the individual authors to interpret the history of the movements, spelling out causes, effects, and trends. Building from the consensus they seem to share, it appears that the peace movements continually founder on two sandbars, The first is the fundamental disagreement among peace advocates as to whether the best results can be achieved through legalism, reformism, or functionalism. Internal dissension along these lines keeps individual movements weak and fighting among themselves. The second sandbar is the inability of the movements to achieve lasting political power among voters. Unfortunately, the history of peace movements in the United States is the history of direct failures and peripheral successes, of heroic individual effort and petty organizational impact. As a result, Peace Movements in America leaves one better informed but slightly depressed.--Paul J. Weber, S.J.; Department o/Political Science, Marquette University; 526 North ,Fourteenth Street; Milwaukee, Wisconsin 53233.

The Spirituality of Teilhard de Chardin. By Thomas Corbishley, S..l. New York: Paulist, 1973. Pp. 126. Paper. $1.45. Thomas Corbishley takes a unique approach to the writings of Teilhard de Chardin. The main thesis of his book is that Teilhard’s chief interest throughout his life aimed at the development of a truly Christian spirituality. What Corbishley does, then, is to begin with Teilhard’s use of the word spirit. After a brief introduction to Teilhard’s approach to the notion Ofospirit, we are led to examine three traditional areas ot~ Christian spirituality to see what Teilhard’s insight has contributed. Corbishley scans the areas of God, Jesus Christ, and Mary and the Church. He points up both the tradition which Teilhard inherited and built upon and the use of his own spiritual approach which illuminated this tradition in new ways. Corbishley is careful to point out how Teilhard at times makes just enough of a leap to enrage the strict methodical scientist or theologian and yet to appeal to the whole man who wants to "put it all together" for his own life. Although the book is quite brief, it is certainly one of the better introductions to the spiritual contribution of Teilhard’s writings. Corbishley writes well, and this book seems "to exhibit a certain labor of love. The book is recommended to the general reader who will find it an interesting and balanced insight into what will likely be Teilhard’s most lasting contribution to his fellowmen--his approach to Christian spirituality.--David L. Fleming, S.J.; School of Divinity of St. Louis University; 3634 Lindell Boulevard; St. Louis, Missouri 63108.

Encounters between Judaism and Modem Philosophy: A Preface to Future Jewish Thought. By Emil L. Fackenheim. New York: Basic Books, 1973. Pp. xi, 275. $10.00. Emil Fackenheim, professor of philosophy at the University of Toronto, examines in this work the hidden anti-Judaic prejudices that underlie much of modem philosophy. This philosophy has generally accepted, and that uncritically, an older prejudice that Jewish existence is an anachronism. Modern Jewish thought, in an effort to be modern, has accepted, again uncritically, the standards of modern philosophy--including its hi~den anti-Judaic premises. If modern philosophy is to be truly honest, there is then need for a sincere mutual encounter between Judaism and 1460 / Review 1or Religious, Volume 32, 1973/6 modern philosophy. In this volume, Dr. Fackenheim has brought about this encounter. From the works of Kant, Hegel, Feuerbach, Marx, Kierkegaard, Heidegger, and Sartre, Dr. Fackenheim has drawn conclusions concerning the Divine Presence, moral duties and divine commandments (an examination of Kantianism), Jewish existence in the modern world (an examination of Hegelianism), modern idolatry, existential- ism. Since the Holocaust, it is necessary that Jewish thought more than ever examine critically the significant works of modern philosophy in order to evaluate their influence on contemporary life--and the fate of Judaism. Even the most important contemporary philosophic thought has failed to grasp the full implications of the Holocaust experience--its moral, philosophic, and religious implications for Jews, for non-Jews, and for contemporary thought itself. Emil Fackenheim is a lucid and discerning writer and this new volume attests as well to his scholarship and stature as a contemporary existentialist. This work is both an exciting examination of the maior philosophies of modern times and a challenge to future Jewish thought. It is to be recommended to all who are interested in the development of modern philosophy and its influence on contemporary thought and culture. There are copious notes and a comprehensive index.--Sister M. Al]red Noble, C.S.J.; Fontbonne College; 6800 l,Vydown Boulevard; St. Louis, Missouri 63105.

Segregated Sabbaths: Richard Allen and the Emergence o| Independent Black Churches 1760-1840. By Carol V. R. George. New York: OxJord University, 1973. Pp. x, 205. $7.95. Richard Allen can well be regarded as the first religious (as well as cultural) leader of United States Blacks. But his life and achievements had never been studied in a thorough way. That work has now been done by Carol George, and her volume is sure to remain the standard one on Allen as well as an indispensable work for the general development of the religious experience and the religious structures of the Blacks in the United States. While the book begins with a consideration of the early years of Allen, it quite properly concentrates on the years of his maturity when he came to realize that Methodism, while basically a sound presentation of Christianity, was also--at least in the United States--tainted with white racism. The situation became so intolerable that in 1787 Allen founded a black congregation that eventually --and after much struggle with the Methodist Church structure--developed in 1813 into the African Methodist Episcopal Church. But it was not only in religious matters that Allen was a pioneer. He also began a concentrated effort to bring Blacks to a full realization of their dignity as Blacks and to give some sort of theological justification of this. All of this is related in Segregated Sabbaths in a readable and pleasant style backed by indepth scholarship. Especially valuable is the long bibliographical essay that the authoress has included. The essay covers a wide range of materials---primary and secondary---dealing with early Black U.S.A. religious history and constitutes a fine introduction to the historical sources available for understanding the area. This volume is wholeheartedly recommended to all who are interested in U.S.A. Black history.--R. F. Smith, S.J.; Chairman, Department o] Historical Theology; Divinity School o] St. Louis University; St. Louis, Missouri 63103. The Assassination of Henry IV: The Assassination Problem and the Con- solidation of the French Absolute Monarchy in the Early Seventeenth Century. By Roland Mousnier. Translated by Joan Spencer. New York: Scribner’s, 1973. Pp. 428. $17.50. This book appeared nine years ago in the semi-popular French series "Thirty Days That Made France." Mousnier, a historian at the Sorbonne, has written over a dozen Book Reviews / 1461 respected volumes dealing mainly with the social and institutional history of seventeenth century France. This is a new genre for him, but he carries it through with the flair and sureness of the master historian. The structure of the study is simplicity itself. The first part describes the assassination by Franqois Raviallac, his trial, and execution; then Mousnier probes the psychological climate that led this pious Catholic to kill his king. Mousnier rejects out of hand attempts to link Ravaillac with court intrigues. He was a lone hand. But his attempt was the last of over twenty against Henry IV and the last of half a dozen such murders which made this French era the golden age of assassination. What was the collective psychology behind so many assassinations? Mousnier builds the second part of his book around the simple syllogism: It is permissible to kill tyrants, Henry IV is a tyrant, therefore he may be killed. The major premise leads Mousnier to examine theories of tyrannicide from the Bible and antiquity through the sixteenth century, with particular attention to Jesuit writers on tyrannicide, since Gallicans blamed the Jesuits for the attempts on Henry and demanded their expulsion from France. Mousnier finds no direct connection between the Jesuits and the attempts, nor were the teachings of Juan Mariana and other Jesuit theologians much different from long standing theological traditions. Mousnier then demonstrates that the legend of le bon Henri was largely a later fabrication. Social, economic, and political dis- content were rife during his reign. More dangerous, many Frenchmen considered Henry a tyrant for religious reasons. Catholics widely considered Henry’s conversion (his third!) from Calvinism to Catholicism as hypocritical. They saw his domestic and foreign policy as pro-Protestant. As it was axiomatic that no heretic could be a legitimate king of France, Henry was a usurper to be struck down out of hand. Mousnier’s third part deals with the consequences of the assassination and is less successful. He argues that the assassination helped to lead to royal absolutism by a reaction against the wave of killings. Perhaps Henry "was lucky to die exactly when he did .... For a statesman who cares about his niche in history there is a great art in being assassinated at the right moment." Mousnier sees growing absolutism as the wave of progress and a good thing. Still more questionable is his claim that Louis XIV was forced to fight his wars to "save France’s independence and the liberties of Europe" or be "resigned to dependence as a dismembered vassal state." The volume concludes with nearly a hundred pages of documents. There are thirty-four plates plus bibliography, index, and a long table of historical events. The translation is smooth, but the passage into and out of French does strange things to proper names; the worst example (p. 399): Domingo Bafiez, O.P., comes out Ludo- vicus Bann~s, P.O.--John Patrick Donnelly, S.J.; Department o[ History, Marquette University; 1309 West Wisconsin Avenue; Milwaukee, Wisconsin 53233.

Immigrants, Baptists, and the Protestant Mind in America. By Lawrence B. Davis. Urbana, Illinois: University o[ Illinois, 1973. Pp. 230. $8.95. The ideal "North America for Christ" was a major goal of Protestants, particularly Baptists, during the latter half of the nineteenth century. Lawrence Davis (associate professor of history at the State University of New York at Brockport) points out that Baptists initially thought that God sent foreigners to the United States for the purpose of building a Christian nation. Immigrants seemingly posed problems for this ideal when Chinese and Southern and Eastern Europeans began to settle American shores between the years 1880 and 1925. Chapter One deals with the Chinese question and the conflict among Baptist denominational leaders from the east coast and the west coast. Chapter Two concentrates on the evangelization of immigrant America. Also, the question of social justice became central after the railroad strike of 1877, the Haymarket riot of 1886, and the strikes and depression of the years 1892-94. The 1462 / Review [or Religious, Volume 32, 1973/6 threat of Roman Catholicism and the papacy to the Baptist denomination is the subject of Chapter Three. Baptists had an intense fear of Catholics, particularly with regard to the parochial school system. Chapter Four shows the change in Baptist attitudes towards immigrants with the rise of the Social Gospel. The writings of Walter Rauschenbusch, Christianity and the Social Crisis (1907), were a great influence on the Baptist mind. Chapters Five and Six reveal the work of Baptists helping to improve the condition of human existence through the "progressive movement." Baptist cosmopolitanism also came to the forefront exemplified in the work of Harry Emerson Fosdick at Riverside Church in New York City. The primary, value of Davis’ work lies in his use of primary sources. His material is gleaned particularly from Baptist periodical literature during this period of history. Extensive footnoting and an excellent bibliography make this volume most usable for a study of Baptist history and theology. Davis’ volume is highly recommended for all theological libraries, students of nineteenth century Christianity, and those interested in the development of social justice and human existence.--Curtis W. White- man; School o/ Divinity o] St. Louis University; 1026 North Webster; Wheaton, Illinois 60187.

The New Testament: A Guide to Its Writings. By Giinther Bornkamm. Translated by Reginald H. Fuller and llse Fuller. Philadelphia: Fortress, 1973. Paper. Pp. viii, 166. $3.50.

At a moment when one large branch of the Lutheran church has just chosen to reject the modern historico-critical approach to the Bible, it is refreshing to encounter this little book from one of the foremost Lutheran publishers in America. The eminent Heidelberg Biblical scholar, G. Bornkamm, presents here a fine introduction to the New Testament for well-educated laymen "within the framework of the history of early Christianity," as the original German subtitle puts it. An opening chapter treats the author’s hermeneutical principles, discussing just how the New Testament is a "charter" of the Christian faith, given its antiquity, literary variety, and proclamatory value for today. The writer then discusses the "Life of Jesus," particularly in the perspective of the Synoptic Gospels, and then moves on to what he considers the authentic Pauline epistles and the secondary Pauline literature. Bornkamm’s view of the parables as producing misunderstanding and hardening (Mark 4:10-12) might be challenged on the basis of a hypothetical Aramaic substratum and targumic literature; his mention of the centrality of Jerusalem for Luke omits an adequate consideration of the geographical movement towards Jerusalem in Luke’s gospel and from Jerusalem to Rome in Acts. His view of the Epistle of James is, predictably, quite Lutheran, and he considers 1 Peter pseudonymous. The conclusion succinctly but clearly returns to the theme of the New Testament as a charter for the People of God,~ people much the same today as they were nineteen centuries ago. A short bibliography, including several good non-technical titles, completes the volume.--Charles H. Miller, S.M.; Department o] Biblical Languages and Literature; St. Louis University School o] Divinity; St. Louis, Missouri 63108.

The Asian Journal of Thomas Merton. Edited by Naomi Burton, Brother Patrick Hart, and lames Laughlin. New York: New Directions, 1973. Pp. xxviii, 445. $12.50. It is twenty-seven years since the publication of Merton’s The Seven Storey Mountain. For those many who were and are intrigued by that self-revelation, his Asian Journal Book Reviews / 1463 is indeed a precious book. It is the (masterfully) edited version of a hasty and almost stenographically composed journal which the author intended for subsequent publication. It is essentially his impressions as he made his final pilgrimage through India, Ceylon, and Bangkok where he met his tragic death by electrocution on December 10, 1968. His journey from home land to foreign land was made with a truly catholic attitude. He explained his outlook precisely: "I came as a pilgrim who is anxious to obtain not just information, not just facts about other monastic traditions, but to drink from ancient sources of monastic vision and experience. I seek noJ~ only to learn more (quantitatively) about religion and monastic life, but to become a better and more enlightened monk (qualitatively) myself’ (p. xxiii). His travelogue observations will never find their way into tourist promotion literature. For this reason they are all the more valuable. Calcutta, with its poverty and overpopulation, is perfectly identified as "the unmasked city." Yet, he confessed his love for it. The seriousness and intensity of his intent to drink from ancient sources are reflected in the many reports of conversations and readings representativeoof religions and sects ranging from Tantric Buddhism to Zen and from Islam and Sufism to Vedanta. A glossary of Asian religious terms is provided to assist the reader through this material. Complementary readings and several appendixes further developing Merton’s themes add to the richness of this work. Over forty photographs taken by the author enhance the personal quality of the journal. Most interesting in this ecumenical era is the observation of Amiya Chakravarty, an Indian scholar, who contributed the preface: "The monk of Gethsemani did not desert his own indwelling heights when he climbed to meet the Dalai Lama in the Himalayan mountains. In a way his discipleship of Jesus grew as he gained the perspective of divine faith; in Asia, he felt the need to return to his monastery in Ken- tucky with newly affirmed experiences" (p. viii). In a circular letter to friends on the eve of his departure for Asia, Merton wrote: "Our real journey in life is interior: it is a matter of growth, deepening, and of an ever greater surrender to the creative action of love and grace in our hearts. Never was it more necessary for us to respond to that action" (p. 296). The Asian Journal o] Thomas Merton is a most valuable contribution to all who share that conviction.--Thomas Lay, S..l.; St. Louis University; 3701 Lindell Boulevard; St. Louis, Missouri 63108.

Staretz Amvrosy, Model for Dostoevsky’s Staretz Zossima. By John B. Dunlop. Belmont, Massachusetts: Nordland, 1972. Pp. 176. $5.00.

Until recently few sources of genuine Orthodox spirituality were available to the English reader. As far as the whole institution of the starzy, it seemed that Dostoev- sky’s portrait of Zossima was about as much mind-food as the Western reader could get. The man behind Zossima was Staretz Zossima of Optina Pustyn monastery. Amvrosy came near the end of a line of prophetic elders who lived at Optina Pustyn and drew all of Russia to that monastery. Amvrosy drew not only monks, but literally hordes of lay people, and eventually, a community of nuns. Members of the intelligentsia flocked to him, and Dostoevsky, Tolstoy, and Soloviev found themselves "sitting at his feet." Two stunning chapters open the book. In "The Distinctive Features of Orthodox Spirituality" Dunlop places the elder squarely in the tradition of starchestvo (spiritual guidance by wise elders) and explains his attraction to that tradition and his own individual response to it. This leads into a discussion of Optina Pustyn and the odyssey of Amvrosy from spiritual child to spiritual father. In these days of trying renewal, marked by a conspicuous absence of such "fathers," Western religious may indeed gain from these two chapters. It is becoming accepted, although the hand- 1464 / Review 1or Religious, Volume 32, 1973/6 writing has been on the wall for years, that too many Western monastics do not co.mprehend the intrinsic value of spiritual elders. If this incomprehension persists, many forms of monasticism will not see dynamic renewal, and still others will wind up completely on the rocks. From there on, it is Father Amvrosy’s book, since Dunlop wisely lets him do the bulk of the talking. Excerpts from his letters of direction are quoted generously, interspersed with remembrances of friends. Dunlop has done an excellent job of arranging the excerpts, so that the reader enjoys a long monologue from Amvrosy. While his advice is not always easy and contains hard sayings to be sure, and while obviously some accommodation to today’s man must be made, the effect of the staretz’ words is rousing. His counsels are a mixture of clairvoyance, maxims, standard Orthodox theology, and an incredible insight into human nature. His mind is especially keen when it comes to deciphering the particular problems of monks and nuns living in community. Two appendices will be of special interest to the monastic reader. The first reveals Amvrosy as a spiritual father of monks and nuns, and the second gives his ideas on asceticism and the Jesus Prayer. Again, Amvrosy does most of the talking, and brilliant talking at that, especially as capsuled in several terse monastic "sayings" circulated in his monastic flock. His biggest battle, explains Dunlop, was with the "egocentrism of his charges." Anyone who lives in a monastery, whether spiritual father or child, will recognize a bulls-eye like that when they read it.--Brother Job Evans; Monks o] New Skete; Cambridge, New York 12816.

Theological Investigations. Volume IX: Writings of 1965-67 I. By Karl Rahner. Translated by Graham Harrison. New York: Herder and Herder, 1973. Pp. x, 268.’$9.75. This most recently translated volume of Karl Rahner’s collected writings is divided into three theological areas; (1) the shape of contemporary and future theology; (2) the doctrine of ’God and Christology; and (3) theological anthropology. Despite the teasing quality of Rahner’s work in which he continues to raise far more questions than he can presume to answer, these essays once again stimulate the mind and often stir the heart. An example of intellectual challenge can be found in Rahner’s analysis of the current relation between theologies and philosophies and the consequent effect upon the Church’s teaching office. The two essays which deal with man’s own self- manipulation contain fine soundings in an ocean whose depths lie down within the mystery of man. Rahner’s call for a short formula of Christain faith which would speak to men of our times has so far received much less response from theologians than it deserves. Two essays, especially, are not only intellectually demanding but call upon the heart for true understanding: one, devoted to the notion of Christ as mediator in a world in which intercommunication is man’s fundamental makeup, opens up the areas of prayers for one another, saints’ intercession, and devotion to Mary; the other, far briefer and more dependent on past writings for the full import of its meaning, deals with man’s self-realization, his capability of enjoying life, and the necessity of taking up his cross and facing death. Rahner’s writings included in the volumes of Theological Investigations are seldom easy reading, and this volume too presents itself as a task to the theologian and to the student. The English publisher has performed the disservice of changing the numbering of the volumes so that what has been volume 8 in the German series is now divided into two volumes for the English reader, namely, volume 9 and volume lO.---David L. Fletning, S.J.; School o] Divinity o] St. Louis University; 3634 Lindell Boulevard; St. Louis, Missouri 63108. Book Reviews / 1465

Toward a Creative Chaplaincy. Edited by Lawrence E. Holst and Harold P. Kurtz. Springfield, Illinois: Thomas, 1973. Pp. 160. Keep a pencil in your hand as you read this practical and pastoral book, authored by a group of hospital chaplains who speak from their experience in a wide variety of healing situations. You’ll re-read many stimulating paragraphs. The chapter titles cover every possible situation: "The Initial Call," "The Surgical Patient," "The Coro- nary Patient," "Emotional Illness," "Crisis Chaplaincy," and "Ministering to the Staff" are a few of the exciting insights offered to the chaplain, who is identified as an important member of "the healing team." The pastor is called not only to administer to souls but people-hurting, suffering people. What he says and how he says it brings comfort and healing to a patient. Illness tends to bring life and its priorities into sharper focus. It is a rich language which brings to vivid consciousness our attitudes, values, and commitments. The chaplain helps the patient listen to the voice of illness. He reinforces a sense of personal worth and enables the patient to respond meaningfully to his suffering. As Victor Frankl suggests, we have little control over what happens to us, but we retain considerable influence over how we respond. The chaplain can contribute to this healing process by facilitating, mobilizing, and enabling the patient to respond positively to illnes~ and influence his own recovery. This book is a worthwhile investment for anyone ministering to the sick. For today’s hospital chaplain, it is almost a necessity.--John C. Tormey; Blessed Sacrament Rectory; 239 Regent Avenue; Providence, Rhode Island 02908.

Memoirs. By Willem Adolph Visser "t Hooft. Philadelphia: Westminster, 1973. Pp. x, 379. $15.00. The former General Secretary of the World Council of Churches rehearses his role and influence in the ecumenical movement. Beginning with his work for the World Student Federation, through his leadership of the European Student Relief, and then his administration of the Provisional World Council, he traces the emergence of the post-World War II World Council, relating personalities to events, decisions to progress. The emphasis is on those experiences which shaped his own attitudes toward the ecumenical movement and then in turn on his own influence over major policies later. Like the elder gardener guiding a selective tour of his handiwork, he pauses often to reveal the green thumbed secret behind, this or that diplomatic success. Then again, he lingers to defend one or the other critical decision. The knowledgeable reader will remember that the transition from provincial denominationalism to cooperative church- manship requires many controversial views and actions, any of which will have both supporters and critics. It is not the heat of the moment which is significant; rather it is the long range usefulness of a decision which gives it value. Such value needs no defense and makes beggars of her critics. Of special interest to religious will be the author’s assessment of the emerging Roman Catholic involvement in the ecumenical movement. European figures and politics are discussed: first, as part of an unofficial, secretive rapproachment; later, as official, creative participants. Cardinal Jan Willebrands, especially, receives the authors’s appreciative salute. This volume is not a basic work for ecumenical studies. It can, however, be useful for giving dimensions to several key stages of development in European ecumenism. The work is best perused with that intent in mind.--Reverend Richard D. LaBore; St. Louis University School o] Divinity; 3634 Lindell Boulevard; St. Louis, Missouri 63108. 1466 / Review [or Religious, Volume 32, 1973/6

The Buddha. By Trevor Ling. New York: Scribner’s, 1973. Pp. 287. $10.00. This book, with the intriguing title of merely The Budda, is a masterful presentation of how the enlightenment achieved by that person and the force of its message as he taught it to the world of his time gradually developed into a Buddhist civilization with a unique culture. The Buddhism of the Buddha was "a comprehensive, humanistic theory of existence, with an accompanying social and political philosophy." In order that we might see this development, the author describes the physical, economic, social, religious, political, and ideological environment of sixth century B.C. India into which the Buddha was born. His historicity is vouched for; his familial and cultural milieu are delineated; and his enlightenment and subsequent forty-five years of public teaching and activity are authenticated. The starting point for the Buddha was the problem of the suffering, pain, and grief which are the common lot of all mankind and his search for a solution to this problem. By no means did he intend to be a religious reformer, nor a prophet, nor a savior. He was not an icono- clast, nor a dogmatist~ He was tolerant towards contemporary forms of religion; he was understanding of mythology and ritual; and he was clearly an analyst on the topic of human existence. The latter can be proved from his three marks of existence, the four noble truths, the eightfold path, and the twelvefold causal chain. Much of this has already been treated in the plethora of books on Buddhism, but what gives this book a distinct and unique flavor is its enlar.gement of and emphasis upon the secular and social aspects of Buddhism, upon its appeal to men to re- organize human affairs in a new, non-individualistic society. Buddha’s psycho-social philosophy peaked two and one-half centuries later in the conversion of Emperor Asoka and his realizationof a Buddhist State in India and Ceylon. How Buddhism gradually developed into a religion; how subsequent hostile forces caused it to die out in India and survive, but in a changed form, in Ceylon; how political and economic forces have been crucial in the features and fortunes of Buddhism make up the second half of this interesting and informative work. There are some unusual spellings in the book, such as arahant for arhat, avihimsa for ahimsa, and Ashoka for Asoka, but towards the end of the book there are a number of spelling errors (on one page the same word is misspelled three times) that show sloppy proof-reading, especially between pages 217-3 I. But these are minor, considering the gold mine of information given, ih an erudite and interesting way, on the Buddha. The reader will certainly get an all-inclusive, well rounded, comprehensive view of Buddhism as a philosophy, as a religion, and as a civilization.--Sister Virginia Therese Johnson, M.M.; Asian Center o] St. John’s University; Jamaica, New York 11439.

BOOK NOTICES

3 Enoch or The Hebrew Book of Enoch. Edited and translated for the first time with introduction, commehtary, and critical notes by Hugo Odeberg. Reprint of 1928 work; New York, Ktav, 1973, Pp. xlvii, 192, 179, 66, 36. $22.50. A thoroughly satisfying edition of the Book of Enoch will not be possible until further publication of texts of the work found among the Dead Sea Scrolls. In the meantime Ktav Publishing House has decided to reissue in facsimile form the 1928 work of Hugo Odeberg. The work is divided into four parts, the first of which provides an introduction to the Book of Enoch; it gives materials on the origins, date, main themes, and so forth of the book. The second part gives Professor Odeberg’s trans- Book Reviews / 1467 lation together with generously sized commentary notes. In the third part is presented the Hebrew text (unpointed) of the work while the fourth part is devoted exclusively with the matter of indexes for the first three parts of the volume. Ktav has included in its reprint a new section, the "Prolegomenon" by Professor Jonas C. Greenfield of Hebrew University in Jerusalem. This is valuable for indicating both the strengths .and the flaws in the-1928 work as well as for providing a larger and more accurate setting for the Book of Enoch. This is a work that is intended for the specialist in Biblical and Jewish matters.

The Evangelical Renaissance. By DonaM G. Bloesch. Grand Rapids: Eerd- mans, 1973. Pp. 165. Paper. $2.95.

One of the remarkable realities on the U.S.A. religious scene is the strong growth of evangelicalism--midway in the spectrum between liberalism and rigid fundamentalism, Professor Bloesch, himself a committed evangelical, is one of the persons who has been studying and reflecting on this growth; the present volume constitutes a further contribution of his to an understanding of the present status of evangelicalism. The work consists of five essays written for different occasions and linked together around the general theme of evangelicalism. The first essay, "Introduction: The Resurgence of Evangelicalism," is actually wider than its title suggests; it is concerned with the more general area of the resurgence of conservatism in the United States. The next two essays, however, zero in accurately on evangelicalism; especially valuable is the essay, "The Hallmarks of Evangelicalism," a sort of identity portrait of evangelicalism. The fourth essay attempts a reevaluation of Karl Barth. The final and longest essay is concerned with an understanding and assessment of Pietism. This is an important book for the understanding of one of the vital movements in contemporary U.S.A. Christianity.

The Origins ol Christianity: Sources and Documents. By Howard Clark Kee. Englewood Cliffs: Prentice-Hall, 1973. Pp. xi, 270. Paper. $3,95. Professor Kee is one of the authors of the well-known college textbook, Understand- ing the New Testament. The purpose of his new volume, The Origins o1 Christianity, is to provide documents, other than those of the New Testament, that illustrate the world in which the authors of the New Testament.lived and breathed. Political history of both Judaism and of the Roman Empire is first documented by texts from 1 Maccabees, Josephus, Philo, Pliny, and others. Jewish and Greco-Roman religious practices of the period are then illustrated. With regard to the Jewish tradition documents are provided that illustrate the nature of Jewish feasts, of the synagogue, of the’ temple, and so forth. Greco-Roman religious traditions included are those of the imperial cult in the East, the mystery religions, the savior clubs, and the use of in- cantations. The "theologies" of history of the period are illustrated by selections from Jewish apocalyptic and mysticism, from what Professor Kee calls the "Hellenistic ethical," and from the Roman eschatological (as exemplified in Virgil’s Fourth Eclogue). Literary types of the period are then considered; included here are Jewish wisdom literature; Jewish commentaries on Scripture; Jewish legal interpretation; eschatological works; lives of great men (including miracle stories), and revelatory and gnostic texts. The final part of the volume is devoted to inscriptions and personal letters that illustrate the Eastern Mediterranean world in the first decades of the Christian experience. Altogether this is a useful collection that brings together as no other work does the manifold and complex world of political and religious reality that was the matrix in which Christianity lived in its first years. 1468 / Review /or Religious, Volume 32, 1973/6

Hunter and Hunted: Human History of the Holocaust. Edited by Gerd Korman. New York: Viking, 1973. Pp. 320. $8.95. Perhaps the single most horrendous fact of Western history in the twentieth century was the attempted total annihilation of Western Jewry by one of the more "enlightened" nations of our century. That attempt and its execution--usua!ly referred to now by the grimly appropriate term, "the holocaust"--is presented here in an anthology of texts from a variety of authors. The volume begins with the years of 1938-1939 and ends with the liberation period of 1945. Between the two poles are pages after pages of anguish that deserve to be read and refle.cted on and wept over by Jew and nonJew alike.

Introduction to Theological German. By J. D. Manton. Grand Rapids: Eerdmans, 1973. Unpaginated. $2.95. Any depth study of theology today requires a reading knowledge of German, but the acquisition of such a knowledge is hard to come by since the language itself is a difficult one and since the usual introduction to German centers around non-theological language and the oral use thereof. It is fortunate, then, that Professor Manton has zeroed in on the needs of the theological student in his Introduction to Theological German, which supposes no previous knowledge of the language. The main part of the book consists of 20 Lessons, each of which, however, will almost surely take more than a single class hour to cover. The first ten lessons give the general fundamentals of the language, illustrated by a considerable number of texts in the German version of the Bible. The last ten lessons are centered around readings from 19th and 20th century German theological writings with grammatical explanations of difficulties in the passages given for reading. Appendix I provides German grammatical tables, e.g., paradigms of the definite article; Appendix II gives the German names of all the books of the Bible (including the Old Testament deuterocanonical books), and the book is ended with a single alphabetical dictionary of the vocabularly used in the book (estimated at around 1200). The volume is an important one, since it is about the only one in its field that has been generally published (Georgetown’s course in theological German has not been put on the open market). Though the course is rightly geared to the acquisition of a reading knowledge of theological German, still it would have been useful if the publishers would have supplied cassettes with the reading passages read by native Germans--and perhaps they may do so in the future. One last word: The section "Books for Further Study" could well have included the invaluable Dictionary o/ German Synonyms by R. B. Farrell (2nd ed.; New York: Cambridge University, 1971).

Christian Deviations: The Challenge of the New Spiritual Movements. By Horton Davies. 3rd rev. ed.; Philadelphia: Westminster, 1973. Pp. viii, 133. Paper. $2.75. Christian Deviations in its first two editions has already proved itself as a brief, competent introduction to the numerically minor but nevertheless important religions such as the Jesus freaks, Christian Science, the Mormons, Scientology, and so forth. Hence this new revised and updated edition is most welcome, though it is to be regretted that Asian religions (or variations thereof) that have become popular in the last few years have not been included. Brief bibliographies are included for each of the ten religions considered here. Being both brief and readable, Professor Davies’ volume will prove useful for a first reading in those religious groups which command the commitment of a considerable number of persons. Book Reviews / 1469

Yearbook ot American and Canadian Churches 1973. Edited by Constant H. Jacquet, Jr. Nashville: Abingdon, 1973. Pp. v, 278. $8.95. This is the 41st volume in the series that began in 1916 under the title Federal Council Year Book and went through a number of title changes until the title became Year- book o! American Churches. Now with the present volume, the title has been changed again to note that the volume henceforth will not be national, but binational including information on the Churches both of the United States and of Canada. For both countries the Yearbook provides information and statistics on all Churches, both Christian and nonChristian (for example the Buddhist Churches of America). No other single volume includes so much data on the religious contemporary situation in the institutional churches, and its binationalism makes the publication of even greater value. All libraries with adequate reference collections will need this volume and each succeeding volume.

"The American Utopian Adventure." Philadelphia: Porcupine Press, 1971 and alter. Number o] pages and price vary by volume. Porcupine Press (1317 Filbert Street; Philadelphia, Pennsylvania 19107) has begun a series of facsimile reprints devoted to utoplanism and communitarianism in the history of the United States. The series is apparently an openended one that will be continued indefinitely. Volumes of the series sgnt to Review ]or Religious are the following: .4 Yankee Saint: John Humphrey Noyes and the Oneida Community by Robert Allerton Parker; this was originally published in 1935 and constitutes a valuable introduction to the life, thought, and aspirations of the founder of one of the most fascinating Utopian attempts in U.S.A. history. Also dealing with the Oneida adventure is the volume, Bible Communism (reprinted from the 1853 edition) which gives a sort of catechism of the religious and social theories that lay behind Oneida. Also important in the history of U.S.A. utopian communitarianism was the Harmonic Society; in this connection Porcupine Press has issued a reproduction of lohn S. Duss’ The Harmonists: A Personal History. Duss was a trustee of the Society and gives a history and description of it. Each volume is bound in uniform binding and all are attractively priced. It is hoped that Porcupine Press will continue the series.

The Missionaries. By Geoffrey Moorhouse. Philadelphia: Lippincott, 1973. Pp. 368. $7.95. Although this volume devotes some attention to German, French, and U.S.A. missionaries to the continent of Africa, the greatest part of the book is concerned with a presentation--more or less chronological---of British Protestant missionary work in the continent of Africa. The book begins with a description of the historical situation of the English Churches at the end of the 18th century and then describes the revolution in missionary attitudes that was begun by William Carey with his An Enquiry into the Obligations of Christians to Use Means ]or the Conversion o] the Heathens (published in 1792). The rest of the volume is concerned with how the British Churches (with some glances, as noted, to missionaries of other countries) began to penetrate Africa to evangelize it. If there were in the attitudes of missionaries of the nineteenth and of the early part of the 20th cenury elements that no longer appeal to us as valid, still their work was an impressive one and in many cases called for a high degree of heroism. The book is written in an engaging style, a two- page bibliography is included, and a useful and adequate index is provided. Highly recommended as an introduction to one of the great missionary ventures in the history of Christianity. 1470 / Review for Religious, Volume 32, 1973/6

The Sword of Truth: The Life and Times of the Shehu Usuman Dan Fodio. By Mervyn Hiskett. New York: Oxford University, 1973. Pp. xxii, 194. $7.50. The book noted just above, The Missionaries, was concerned with 19th century Chris- tianity in Africa; but a total view of the religious history and situation of Africa must include a realization of the enormous work of Islam in the continent. A part of that work is given in this volume devoted to the achievement of Shehu Usuman Dan Fodio (died 1817), a Muslim scholar and mystic whose influence shaped Hausaland (now part of northern Nigeria). The Shehu was devoted to a rigorous religious reform, led a Holy War, and subsequently established an Islamic theocratic state. Professor Hiskett has drawn on both Arabic and Hausa sources to establish the first detailed biography of the Shehu. It will be of interest and of importance to all interested in Africa and in Islam. Pages 63 to 69 which describe the mystical experiences of the Shehu will be of great interest to those concerned with the nature and history of mysticism.

The Reasonableness of Scripture-Belief. By Charles Wolseley. Introduction by Robert W. McHenry, Jr. Facsimile reprinting ol 1672 edition; Dell- mar, New York: Scholars’ Facsimiles and Reprints, 1973. Pp. xii, 447. $25.00. Charles Wolseley (1630-1714) has been credited with being the first writer to publish a book against deism. The book he published is the present one in which Wolseley, at one time an adviser of Oliver and Richard Cromwell, attempted to answer those English thinkers who were rejecting the Christian Bible as untrue. Wolseley’s approach to his task is an interesting one; it is by way of what he calls "right reason": a sort of innate ability of the human mind to react to truth. As a result, his primary value is that of reason, rather than the Bible. This creates a tension which Wolseley was apparently not aware of. In the present edition there is a useful introduction to the background of Wolseley’s life and thought as well as a reference to Wolseley’s book as the source for the first half of Dryden’s Religio Laici. The address of the publisher is: Scholars’ Facsimiles and Reprints, Inc.; P.O. Box 344; Delmar, New York .12054.

BOOKS RECEIVED

ABINGDON: Critical Reason and the Christian Vision of Love by James W. Woel- fel, pp. 207, $4.95. Romans: A Revolutionary Manifesto by Lycurgus M. Starkey, Jr., pp. 128, paper, $2.75. ALBA: Contemporary Religion and Social Responsibility ed. by Norbert Brock- man, S.M., and Nicholas Piediscalzi, pp. xvi, 366, paper, $4.95. The Mystery of Suf- fering and Death ed. by Michael J. Taylor, S.J., pp. xi, 203, $5.95. AMERICAN CATHOLIC PI~ESS (1223 Russell Avenue; Oak Park, Illinois 60302): How to Prepare Mass: A Practical Handbook 1or the Parish Liturgy Commission by Michael Gilligan, pp. 131, paper, $2.95. ASIA PUBLISHING HOUSE (420 Lexington Avenue; New York, New York 10017): The God of Buddha by Jamshed K. Fozdar, pp. xii, 184, $8.00. ATHENEUM: All the Summer Voices by Barbara Corcoran, ill. by Charles Robin- son, pp. 197, $6.25 (juvenile novel about the summer of a boy working in a ship- building yard in Massachusetts). The Coat-hanger Christmas Tree by Eleanor Estes, ill. by Susanne Suba, pp. 79, $5.50 (story for children ten to,twelve about a girl who made a Christmas tree out of coathangers because her mother would not permit a real tree). How Plants Travel by Joan Elma Rahn, ill. by Ginny Linville Winter, pp. Book Reviews / 1471

58, $4.95 (treatment for late grades of how plants travel--by seeds, disseminules, and so forth. Carefully and interestingly done with helpful black and white line illustrations; also includes ecological pleading; recommended). Roanoke: A Novel of the Lost Colony by Sonia Levitin, ill. by John Gretzer, pp. 215, $6.25 (historical novel for juveniles based on the known facts of the mysteriously lost colony that had settled in the late 16th century on Roanoke Island off the coast of Virginia). Sam’s Place: Poems from the Country by Lilian Moore, drawings by T~livaldis Stubis, unpaginated, $4.25 (poems for juveniles that evoke the peace, beauty, and freshness of nature). The Winds’ Child by Mark Taylor, ill. by Erik Blegvad, unpaginated, $4.95 (for any small girl who owns or would like to own a cat; the story of one cat’s quest for friendship ending in the arms of a little girl). AU~SaURG: Human Medicine: Ethical Perspectives on New Medical Issues by James B. Nelson, pp. 207, paper, $3.95. AvE MARIA: The Living Faith in a World of Change by Carl J. Pfeifer, S.J., pp. 126, paper, $1.65. The Mass in a World of Change by Joseph M. Champlin, pp. 142, paper, $1.65. The Sacraments in a World of Change by Joseph M. Champlin, pp. 141, paper, $1.65. BALLANTINE: Something Beautiful for God by Malcolm Muggeridge, pp. 156, paper, $2.00 (reprint of work reviewed in Review for Religious, 1972, p. 305). BEHRMAN HOUSE (1261 Broadway at 31st Street; New York, New York 10001): A History of the Jewish Experience: Eternal Faith, Eternal People by Leo Trepp, pp. xvi, 453, paper, $4.95 (updated edition of 1962 work). BRIGHAM YOUNG UNIVERSITY (Provo, Utah 84602): Discovering the World of the Bible by LaMar C. Berrett, pp. xxi, 701, paper, $10.95 (this is basically a travel guide to the ten countries of the Biblical world [Cyprus, Egypt, Greece, Iraq, Israel, Italy, Jordan, Lebanon, Syria, and Turkey]; for each country all pertinent places of interest are indicated, a history of the country is provided, and maps both of the country and of individual localities are given. A useful book further enhanced by numerous photos). CAMB~UDGE Ur~IVERSITY: Durham Priory 14110-1450 by R. B. Dobson, "Cam- bridge Studies in Medieval Life and Thought," 3rd series, no. 6, pp. xiii, 428, $22.50. The Gentiles and the Gentile Mission in Luke-Acts by S. G. Wilson, "Society for New Testament Studies Monograph Series," no. 23, pp. xi, 295, $17.50. Jesus and the Pharisees by John Bowker, pp. xi, 192, $12.50. CORrCELL UmVERSla’Y: The Cosmology of Giordano Bruno by Paul-Henri Michel, trs. by R. E. W. Maddison, pp. 306, $12.50. CR~AT~Or~ HOOSE: How to Choose a Christian College by Robert Webber, pp. 209, $4.95 (evaluation of evangelical colleges in the United States). Soy! Corre~on- denee with Pat Boone by Barbara Evans, pp. 144, $3.95 (letters describing how a Lesbian overcame herself by reason of her commitment to Christ). Man in Motion: The Psychology of Human Motivation by Gary R. Collins, "Psychology for Church Leaders Series," pp. 167, paper, $2.95. A Special Kind of Man ed. by Gary Warner, pp. 236, paper, $1.95 (articles from Christian Athlete). DIMEI~S~ON: A Biblical Theology of Community by Thomas Dubay, S.M., pp. ~76, $6.95. DOUaLEnX’t: Aphrodite at Mid-century: Growing up Female and Catholic in Postwar America by Caryl Rivers, pp. 283, $6.95. Faith and Morality in the Secular Age by Bernard H~iring, C.Ss.R., pp..237, $6.95. Five for Sorrow, Ten for Joy’. A Consideration of the Rosary by J. Neville Ward, pp. 164, $4~95. He Leadeth Me by Walter J. Ciszek, S.J., with Daniel Flaherty, S.J., pp. 216, $5.95. I’ve Met ]esus Christ by,Michel Quoist, trs. by J. F. Bernard, pp. 168, $4.95. Jesus Christ by Daniel Berrigan, ill. by Gregory Harris and Deborah Harris, unpaginated, $7.95. Parseghian and No/re Dame Football by Ara Parseghian and Tom Pagna, pp. xv, 319, $9.95. Sexual Intimacy by Andrew Greeley, pp. 199, $6.95. This Man Jesus:. An Essay toward a New Testament Christology by Bruce Vawter, pp. 216, $5.95. Time and Myth by John S. Dunne, pp. 129, $5.95. , Du’r’roN: The New Art: A Critical Anthology ed. by Gregory Battcock, pp. 254, paper, $1.75 (original; interesting studies of U.S.A. art from the 1960s on; worthwhile and enlightening). 1472 / Review lor Religious, Volume 32, 1973/6

EE~MANS: Christian Science by Anthony A. Hoekema, pp. 68, paper, $1.25. Jehovah’s Witnesses by Anthony A. Hoekema, pp. 147, paper, $1.95. Mormonism by, Anthony A. Hoekema, pp. 101, paper, $1.75. Seventh-day Adventism by Anthony A. Hoekema, pp. 103, paper, $1.75 (the preceding four books are updating separate . editions of the four chapters that constituted the substance of the author’s 1963 work, The Four MaDr Cults; bibliographies are provided at the end of each volume). The Lion of Judah in Never-never Land: The Theology of C. S. Lewis Expressed in HIS Fantasies for Children by Kathryn Ann Lindskoog, pp. 141, paper, $1.95. Pre-Christian Gnosticism: A Survey of lhe Proposed Evidences by Edwin Yamauchi, pp. 208, $7.95. FAWCETT: The Dogma of Christ and Other Essays on Religion, Psychology, and Culture, pp. 191, paper, $ .95 (new paper edition of previously published work). FORTRESS: The First Seams: Advent--Christm~Epiphany by Wayne Saffen, pp. x, 85, paper, $2.50 (original; reflections and considerations on the full implications for human life today of the coming in the flesh of Jesus and His first manifestations). Jesus: The Classic Article from RGG3 Expanded and Updated by Hans Conzelmann, trs. by J. Raymond Lord, ed. by John Reuman, pp. xi, 116, paper, $2.95. Stories of .lesus adapted from the Jerusalem Bible, illustrations from the Taiz6 Picture Bible by Eric de Saussure, pp. 64, paper, no price indicated. Victory over Violence: Jesus and the Revolutionists by Martin Hengel, trs. by David E. Green, pp. xxvi, 67, paper, $2.50 (a study of Palestinian. Judaism between 300 B.C. and the birth of Christ, of Jesus as the model of nonviolence in contrast to the attitudes of the Zealots, and of the Christian attitude toward violence today. A short but impressive book that needs to be considered with regard to today’s thematic of the need and/or desirability of violent revolution). HERDER AND HERDER: The Church at Prayer, v. 2: The Eucharist ed. by Ao G. Martimort, pp. xiii, 250, $8.95. The Crisis of Religious Language ed. by Johann Baptist Metz and Jean-Pierre Jossua, "Concilium," no. 85, pp. 139, paper, $3.95. Humanism and Christianity ed. by Claude Geffr6, "Concilium," no. 86, pp. 137, paper, $3.95. Theological Investigations, v. 10: Writings of 1965-67 II, trs. by David Bourke, pp. 409, $9.75. HOUGHTON MIFFLIN: Philosophical Issues in Religious Thought by Geddes Mac- Gregor, pp. xii, 500, $10.95 (designed as a college textbook, the volume gives an illuminating introduction to the main problems in the philosophy of religion from the existence of God to the question of life after death; a second part of the book proposes the author’s own .specific contribution to the philosophy of religion, that of the "kenotic God"; a stimulating volume which, however, will need a skilled teacher). ]NTERVARSITY: Art and the Bible by Francis A. Schaeffer, pp. 63, paper, $ .95. By the Power of the Holy Spirit by David M. Howard, pp. 172, paper, $1.95 (an evangelical discusses the workings of the Spirit in the life of the Church; includes two chapters on tongue speaking which is not viewed as an essential characteristic of Spirit presence)..The Challenge of Religious Studies by Kenneth G. Howkins, pp. 150, paper, $2.50. Christ and the Bible by John W. Wenham, pp. 206, paper, $2.95 (argues for the authority of Scripture from the life and teaching of Jesus)..Exodus: An Introduction and Commentary bY R. Alan Cole, "Tyndale Old Testament Commentaries," pp. 239, $5.95 Free to Do Right by David Field, pp. 111, paper, $1.25 (intelligent and readable treatment by an evangelical on how to make moral decisions in the light of the Bible). HIS Guide to Life on Campus by Stephen Board and others, pp. 127, paper, $1.50. How to Study the Bible ed. by John B. Job, pp. 110, paper, $1.95. Jeremiah and Lamentations: An Introduction and Commentary by R. K. Harrison, "Tyndale Old Testament Commentaries," pp. 240, $5.95. Knowing God by J. I. Packer, pp. 256, $5.95. KTAV: Aspects of Jewish Bdief by Alexander Feinsilver, pp. x, 133, paper, $2.00 (original; a sort of "adult catechism" of the main points of the Jewish religion from the known~ and unknown God to the differences in unity of the various types of Judaism to be found today in the United States). From Renaissance to Renaissance: Hebrew Literature from 1492-1970 by Eisig Silberschlag, pp. xii, 431, $15.00. The Inner World of Quohelet (with Translation and Commentary) by Frank Zimmermann, pp. xiv, 196, $10.00. The Joseph Narrative in Genesis: An Interpretation by Eric I. Lowenthal, pp. ix, 212, $9.50. Rabbinic Essays by Jakob Z. Lauterbach, pp. xvi, 570, Book Reviews / 1473

$17.50 (1973 facsimile reprint of 1951 collection). Sefer Ilayashar: The Book of the Righteous ed. and trs. by Seymour J. Cohen, pp. xx, 298, $12.50. The Synagogue in Jewish Life by Joshua Kohn, pp. 246, paper, $3.95 (original; a very useful treatment of the Synagogue; the first eight chapters deal with the history of the synagogue; the last nine with the liturgy, art, architecture, and so forth of the synagogue today; a useful bibliography is included for each chapter). Studies in the Early History of Judaism by Solomon Zeitlin, v. I, pp. xxxviii, 462, $20.00 (collection of 22 articles published over a period of years and presented here in facsimile reprint with different print formats. Professor Zeitlin has always had his own views on Jewish history and has always been able to marshal evidence for his position. Both these facets of his are well represented in these essays which concentrate on Judaism in its early states up to and including Greco-Roman times). LITURGICAL PRESS: The Bible Today Reader: Selected Articles from the first ten years of the Bible Today, pp. xiii, 424, paper, $4.85. The Lord Experience by Her- bert F. Smith, S.J., pp. xi, 418, paper, $4.85. LOYOLA HOUSE (Box 245; Guelph, Ontario; Canada): Spiritual Freedom: From an Experience of the Ignatian Exercises to the Art of Spiritual Direction by John J. English, pp. 256, paper, no price indicated. MARY LoaEYro PRESS (order from Khoury Brothers, Inc.; 10934 LiB Valle Drive; St. Louis, Missouri 63123): Documents Nerinckx--Kentucky--Loretto 1804-1851 in Archives Propaganda Fide Rome, ed. by Augustin C. Wand, S.J., and Sister M. Lilliana Owens, S.L., pp. 305, $I0.00. PAULIST: A New Identity for the Priest: Toward an Ecumenical Minislry by Richard H. Guerrette, pp. ix, 100, paper, $2.95. PHILOSOPHICAL LIBRARY: The World of Words: The Truth about the Scroll of Ruth--The Message of Logosophy by Rabbi Israel Rosenberg, pp. xiii, 211, $7.50. PILGRIM: Faith and Virtue by David Baily Harned, pp. 190, $6.95. PRINCETON U~qIVERSITY: The Dark Ages and the Age of Gold by Russell Fraser, pp. xi, 425, $16.00 ROUTLEDGE AND KEGAN PAUL: Nietzsche by R. J. Hollingdale, "Routledge Author Guides," pp. xii, 225, $9.25. RUSSELL ANO RUSSELL: William Prynne: A Study in Puritanism by Ethyn Williams Kirby, pp. 228, $12.00 (facsimile reprint of 1931 edition). SEABURY: Hidden God by Ladislaus Boros, trs. by Erike Young, pp. 126, $5.95. SHEED AND WARD: It’s Faster to Heaven in a 747 by William M. Sheraton, pp. vii, 167, $5.95. UNIVERSITY OF ARIZONA: Among the Mescalero Apaches: The Story of Father Albert Braun, O.F.M., pp. xiii, 224, $7.50 (story of a Franciscan who sp~ent the greater part of his life relating Christianity to the Mescalero Apaches). UNIVERSITY OF CALIFORNIA~ Saint Francis: Nature Mystic--The Derivation and Significance of the Nature Stories in the Franciscan Legend by Edward A. Armstrong, pp. 270, $12.00. UNIVERSITY OF NOTRE DAME: American Transcendentalism: An Anthology of Criticism ed. by Brian M. Barbour, pp. xiii, 302, $10.95. UNIVERSITY OF OKLAHOMA: Rome in the High Renaissance: The Age of Leo X by Bonnet Mitchell, pp. xi, 171, $3.50. VIK|NG: A Spectacle unto the World: The Catholic Worker Movement, text by Robert Coles, photographs by Jon Erikson, pp. xv, 71, $10.00. Visceral Learning: Toward a Science of Self-ontrol by Gerald Jonas, pp. 154, $6.95.. WAYNE STATE UNIVERSITY: American Protestantism and a Jewish State by Hertzel Fishman, pp. 249, $11.95. WEATHERHILL (149 Madison Avenue; New York, New York 10016): Zen Mind, Beginner’s Mind by Shunryu Suzuki, pp. 134, $4.95 (informal essays by the founder of the first Zen training monastery outside of Japan; the volume makes a fine introduction to Zen Buddhism; the book is a masterpiece of printing and book produc- tion). WESLEYAN UNIVERSITY: The Churches and Politics in Germany by Frederic Sports, pp. xii, 419, $15.00. 1973 Indexes / Volume 32

AUTHORS

ASCHENBRENNER, GEORGE A., S.J., The Powerless Inherit the Kingdom: Jesuits in Hung Kong 354 AZKOUL, MICHAEL, The Prayer of the Heart 46 AZKOUL, MICHAEL, St. Herman, Wonderworker of Alaska 324 BARBER, MICHAEL, S.J., The Case for Group Prayer 1024 BARRY, WILLIAM A., S.J., The Experience of the First and Second Weeks of the Spiritual Exercises 102 BARRY, WILLIAM A., S.J., Silence and the Directed Retreat 347 ELY, WILLIAM, Alias Thomas Merton ..... 1336 BYRON, WILLIAM J., S.J., Social Consciousness in the Ignatian Exercises ...... 1365 CANTWELL, PETER W., O.F.M., Formation--Whither or Wither? 1047 CARNEY, EDWARD J., O.S.F.S., The Brother and the Permanent Diaconate .... 533 CARTER, EDWARD, S.J., Prayer and Life 745 CHERIAN, C. i., S.J., NOW My Eye Sees Thee: The Bible as a Record of Religious Experience 1002 CLAUDE OF JESUS, SISTER, S.N.J.M., Under the Blue Pine ll9 COMMITTEE ON PASTORAL RESEARCH AND PRACTICES, Theological Reflections on the Ordination of Women 218 CONLEY, PATRICK Z., The Supreme Court on Abortion: A Dissenting Opinion _ 473 CONNOLLY, WILLIAM J., S.J., Appealing to Strength in Spiritual Direction .... 1060 CONNOLLY, WILLIAM J., S.J., I~isappointment in Prayer: Prelude to Growth? __ 557 CONNOLLY, WILLIAM J., S.J., Freedom and Prayer in Directed Retreats ...... 1358 CONNOLLY, WILLIAM J., S.J., Story of the Pilgrim King and the Dynamics of Prayer 268 COSTA, MANUEL J., ,The Five Steps of Prayer 752 COSTA, MANUEL J., Perfection or Wholeness 575 COUTURE, ROGER A., O.M.I., Facing the Challenge of Continuing Education __ 1325 CUNN1NGHAM, SISTER AGNES, S.S.C.M., Christianizing Religious Life ...... 336 DEMARCO, DONALD, Two Essays on Abortion 1064 DEVANEY, DONALD, C.P., HOW to Deal with Enclaves of the Future ...... 257 DOYLE, ERIC, O.F.M., Reflections on the Theology of Religious Life ...... 1238 DUBAY, THOMAS, S.M., The A B Cs of Polarization 1070 DUBAY, THOMAS, S.M., Changing Customs and Religious Obedience ...... 316 DUBAY, THOM~,S, S.M., Religious Life: The Real Polarity 578 1,174 1973 Indexes / 1475

EMERY, ANDR~E, The Nature of Secular Institutes 525 EVANS, BROTHER JOB, Eastern and Western Monasticism: The Possibilities of Dialogue 789 FARRELL, EOWARO J., The Holy Hour-~Sacrament of the Poor 1038 FARRELL, EI~WAR~ J., Why Are You So Surprised? 1040 FEEHAN, SISTER MARILYN, C.S.J,, To Pray Is to Work 41 FITZPArmCK, THOMAS J., S.J., Prayer for the Revolutionary 273 FREEO, SISTER CHmSTINE, R.G.S., I Feel Like Singing Forever 1379 FUTRELL, JOHN CARROLL, S.J., To Be Together... in Spite of Everything .... 514 GALmEA, SEGtmI~O, The Prophetic Challenge of the American Sister ...... 23 GALLEN, JOSEPH F., S.J., Canon Law for Religious after Vatican II 1273 GALLEN, JOSEPH F., S.J., Cessation of Law 847 GAU’, JAMES V., S.J., Discernment and the Vow of Obedience 569 GOGGIN, ANN, R.C., Towards an Obedience of the Future 798 GOTTENMOELLER, SISTER DORIS, R.S.M., Resistance to New Constitutions .... 1288 GR~MLICH, SISTER MImAM LOOISE, I.H.M., "The Most Abject of Men": A Call to Apostolic Prayer 284 HALL, ROGER ALLAN, .His Son: A Play in One Act and a Prologue 1075 HANOREN, WALTER J., S.J., The Retirement Benefits of a Hobby 1019 HAtJSSER, Sls’rER LEOLA, H.M., Rocks in My Life: "O Lord, My Rock and My Redeemer" _ ...... 1322 HINNEBOSCH, WILLIAM, O.P., HOW the Dominican Order Faced Its Crises .... 1307 HOGAN, WILLIAM F., C.S.C., Spiritual Powerlessness and Christian Freedom __ 793 ISABELL, DAMIEN, O.F.M., Where Should a Theblogy of the Spiritual Life Begin? ...... 1030 JOSEPH MARIE, SISTER, D.C., The Gift of Pain 291 KEANE, PHILIP S., S.S., Pluralism in the Works of Karl Rahner with Applica- tions to Religious Life ...... 223 KEANE, PHILIP S., S.S., A Theology of Social and Political Involvement for Religious ...... 1338 KELLY, ANTHONY J., C.Ss.R., Intercession and Community Development .... 757 KNIGHT, DAVID i., S.J., Spousal Commitment in Religiou~ Life 85 KNIGHT, DAVID M., S.J., Towards an Obedience of the Future 798 KRAMAN, SISTER CARLAN, The Community of Grandchamp---A Close-up .... 1012 KRESS, ROBERT, Resurrection Faith: Life or Fuga Mundi 97 LEACH, GEORGE P., S.L, Growing Freedom in the Spiritual Director ...... 834 MANANZAN, SISTER MARY-JOHN, O.S.B., Towards Inner Freedom 359 MARTIN, FRANCIS, The Healing of Memories ...... 498 MARY ELLEN, SISTER, S.S.N.D., Examen 120 MARY ELLEN, SISTER, S.S.N.D., The Scholar ...... 120 MCCARTY, SHAUrq, S.T., In Search of New Wine Skins: Reflections on Revising Constitutions ...... 818 MCIssAC, SISTER M. TRINITA, O.P., The Spirituality of the Older Sister ...... 295 MCKENNA, ROBERT J., The Supreme Court on Abortion: A Dissenting Opinion 473 MCNAMEE, MAURICE B., S.J., The Eucharist as a Central Theme in the Ghent Altarpiece ...... 35 MILLER, CHARLES H., S.i., Jesus, the First Monk? 784 MILWARO, PETER, S.J., Of Love and Loneliness 355 MOLTMANN-WENDEL, ELIZABETH, Prayer and Work: Protestant Religious Orders for Women ...... 51 NEUMAN, MA’I’I’HIAS, O.S.B., The Gifts of the Holy Spirit: A Creativity Per- spective ...... 298 NtJIJ, TON, New Forms of Community Life 58 1476 / Review ]or Religious, Volume 32, 1973/6

O’RoURKE, KEVIN D., O.P., The Last Tango 538 O’RouRKE, KEVIN, O.P., The Religious Habit: What Is Happening? ...... I10 ORSY, LADISLAS M., S.J., How to Write Good Constitutions 482 PAUL VI, Address on Religious Life 8 PAUL VI, Address to Religious Women 741 PAUL VI, Allocution on Secular Institutes 3 PAUL VI, The Anointing of the Sick 465 PAUL VI, Candlemas Address to Sisters 469 PAUL VI, Documents concerning Religious Men 973, 1230 PAUL, VI, Documents on the Holy Year 961 PAUL VI, Documents on the 1975 Holy Year 728 PELTON, RORERT S., C.S.C., Contemporary Religious Spirituality and the Signs of the Times 27 PENN1NGTON, M. BASIL, O.C.S.O., A Community for Today and Tomorrow __ 508 PETERS, WILLIAM A., S.J., Discernment: Doubts 814 PETERS, WILLIAM A., S.J., How to Write Good Constitutions: Continued .... 1294 QUINN, WILLIAM, F.S.C., Religious and Social Security 209 RANGE, JOAN A., A.S.C., Spirituality: Day by Day 77 REARDON, PATRICK HENRY, The Bible, the Soul and the Mother of Jesus ...... 829 RECAN, GEORGE. M.,’C.M., Pluralism and Polarization among Religious ...... 241 RENAN, GEORCE. M., C.M., Spirituality in a Time of Transition 989 RUTHMANN, SISTER MARIE THERESE, V.M.H., Celebrating Leisure Today .... 541 SACRED CON6RE6ATION FOR DIVaNE WORSHIP, The Eucharistic Prayers ...... 981 SACRED CONGREGATION FOR TItE DISCIPLINE OF THE. SACRAMENTS, The Testa- ment of Unmeasured Love 721 SACRED CONGREGATION FOT THE DOCTRINE OF THE FAITH, The Mystery of the Church 1217 ST. GERMAIN, SISTER ROSE MARIE, P.B.V.M., Auburn--An Experience in Faith 1302 ST. GERMAIN, SISTER ROSE MARIE, P.B.V.M., Send Butterflies, Lord ...... 561 SAURO, JOAN, C.S.J., Religious Life: A, B, C, D, E, F, G--An Answer to Thomas Dubay 850 SECRETARIAT FOR PROMOTII~G CHRISTIAN UNITY, Instruction on Intercommunion 12 SHEETS, JOHN R., S.J., Religious Life as Shared Vision: The Transcendent Dimension of Faith 773 SMITH, HERRERT F., S.J., The Nature and Value of a Directed Retreat ...... 490 SMITH, R. F., S.J., Subject Bibliography for Religious 121, 370, 587, 853, 1103, 1385 TAMBASCO, ANTHONY, S.M.M., The Vowed Life: Call, Response, Mission .... 764 TONER, JULES, S.J., Discernment,: Assurance--A Response to William Peters __ 1264 TORMEY, JOHN C., House of Affirmation 522 UNGERLEIDER, DAVID L., S.J., North American Missionary Involvement in Latin America 843 VUKMA~IC, SISTER MARY CATHERINE, O.S.U., Conversation Postscript ...... 536 VUKMANIC, SISTER MARY CATHERINE, O.S.U., Early Morning Liturgy ...... 537 WICK, SISTER CLAIRE MARIE, O.S.F., Open Letter on the Religious Habit .... 313 WILD, ROBERT, "It IS Clear That There Are Serious Differences among You" (1 Cur 1:11): The Charismatic Renewal Entering Religious Communities _ 1093 TITLES The A B Cs of Polarization, Thomas Dubay, S.M. 1070 Address on Religious Life, Paul VI 8 Address to Religious Women, Paul VI 741 Alias Thomas Merton, William Bly 1336 Allocution on Secular Institutes, Paul VI 3 1973 Indexes / 1477

The Anointing of the Sick, Paul VI 465 Appealing to Strength in Spiritual Direction, Williatn J. Connolly, S.J ...... 1060 Auburn--An Experience in Faith, Sister Rose Marie St. Gertnain, P.B.V.M. __ 1302 The Bible, the Soul, and the Mother of Jesus, Patrick Henry Reardon ...... 829 The Brother and the Permanent Diaconate, Edward J. Carney, O.S.F.S ...... 533 Candlemas Address to Sisters, Paul VI 469 Canon Law for Religious after Vatican II, Joseph F. Gallen, S.J. 1273 The Case for Group Prayer, Michael Barber, S.J. 1024 Celebrating Leisure Today, Sister Marie Ruthmann, V.M.H. 541 Cessation of Law, Joseph F. Gallen, S.J. 847 Changing Customs and Religious Obedience, Thomas Dubay, S.M. 316 Christianizing Religious Life, Sister Agnes Cunningham, S.S.C.M. 336 A Community for Today and Tomorrow, M. Basil Pennington, O.C.S.O ..... 508 The Community of Grandchamp~A Close-up, Sister Carlan Kraman ...... 1012 Contemporary Religious Spirituality and the Signs of the Times, Robert S. Pelton, C.S.C. 27 Conversation Postscript, Sister Mary Catherine Vukmanic, O.S.U. 536 .A Creed for Today 567 Disappointment in Prayer: Prelude to Growth? William J. Connolly, S.J ..... 557 Discernment and the Vow of Obedience, James V.. Gau, S.J. 569 Discernment: Assurance--A Response to William Peters, Jules Totter, S.J ..... 1264 Discernment: Doubts, William A. Peters, S.I. 814 Documents concerning Religious Men, Paul VI 973, 1230 Documents on the Holy Year, Paul VI 961 Documents on the 1975 Holy Year, Paul VI 728 Early Morning Liturgy, Sister Mary Catherine Vukmanic, O.S.U. 537 Eastern and Western Monasticism: The Possibilities of Dialogue, Brother Job Evans 789 The Eucharist as a Central Theme in the Ghent Altarpiece, Maurice B. Mc- Namee, S.J. 35 The Eucharistic Prayers, Sacred Congregation ]or Divine Worship 981 Examen, Sister Mary Ellen, SoS.N.D. 120 The Experience of the First and Second Weeks of the Spiritual Exercises, William A. Barry, SoJ. 102 Facing the Challenge of Continuing Education, Roger A. Couture, O.M.I ..... 1325 The Five Steps of Prayer, Manuel J. Costa 752 Formation--Whither or Wither? Peter W. Cantwell, O.F.M. 1047 Freedom and Prayer in Directed Retreats, William J. Connolly, S.J ...... 1358 The Gift of Pain, Sister Joseph Marie, D.C. 291 The Gifts of the Holy Spirit: A Creativity Perspective, Matthias Neuman, O.S.B. 298 Growing Freedom in the Spiritual .Director, George P. Leach, S.J ...... 834 The Healing of Memories, Francis Martin 498 His Son: A Play in One Act and a Prologue, Roger Allan Hall 1075 The Holy Hour--Sacrament of the Poor, Edward J. Farrell 1038 House of Affirmation, John C. Tormey 522 How the Dominican Order Faced Its Crises, William Hinnebusch, O.P ...... 1307 How to Deal with Enclaves of the Future, Donald Devaney, C.P ...... 257 How to Write Good Constitutions, Ladislas M. Orsy, S.J. 482 How to Write Good Constitutions: Continued, William A. Peters, S.J ...... 1294 I Feel Like Singing Forever, Sister Christine Freed, R.G.S. 1379 In Search of New Wine Skins: Reflections on Revising Constitutions, Shaun McCarty, S.T. 818 1478 / Review ]or Religious, Volume 32, 1973/6

Instruction on Intercommunion, Secretariat ]or Promoting Christian Unity __ 12 Intercession and Community Development, Anthony J. Kelly, C.Ss.R ...... 757 "It Is Clear That There Are Serious Differences among You" (1 Cor 1:11): The Charismatic Renewal Entering Religious Communities, Robert Wild __ 1093 Jesus, the First Monk? Charles H. Miller, S.M. 784 The Last Tango, Kevin D. O’Rourke, O.P. 538 "The Most Abject of Men"" A Call to Apostolic Prayer, Sister Miriam Louise Gramlich, LH.M. 284 The Mystery of the Church, Sacred Congregation ]or the Doctrine o/ the Church 1217 The Nature and Value of a Directed Retreat, Herbert F. Smith, S.J ...... 490 The Nature of Secular Institutes, Andr~e Emery 525 New Forms of Community Life, Ton Nuij 58 North American Missionary Involvement in Latin America, David L. Unger- leider, S.J. 843 Now My Eye Sees Thee: The Bible as a Record of Religious Experience, C. M. Cherian, S.J. 1002 Of Love and Loneliness, Peter Milward, S.J. 355 Open Letter on the Religious Habit, Sister Claire Marie Wick, O.S.F ...... 313 Perfection or Wholeness, Manuel J. Costa 575 Pluralism and Polarization among Religious, George M. Regan, C.M ...... 241 Pluralism in the Works of Karl Rahner with Applications to Religious Life, Philip S. Keane, S.S. 223 The Powerless Inherit the Kingdom: Jesuits in Hong Kong, George .4. Aschen- brenner, S.I. 364 Prayer and Life, Edward Carter, S.J. 745 Prayer and Work: Protestant Religious Orders for Women, Elizabeth Molt- mann- Wendel 51 Prayer for the Revolutionary, Thomas J. Fitzpatrick, S.I. 273 The Prayer of the Heart, Michael Azkoul 46 The Prophetic Challenge of the American Sister, Segundo Galilea 23 Reflections on the Theology of Religious Life, Eric Doyle, O.F.M ...... 1238 Religious and Social Security, William Quinn, F.S.C. 209 The Religious Habit: What Is Happening? Kevin O’Rourke, O.P. 110 Religious Life: A, B, C, D, E, F, G--An Answer to Thomas Dubay, Joan Sauro, C.S.J. 850 Religious Life as Shared Vision: The Transcendent Dimension of Faith, John R. Sheets, S.1. 773 Religious Life: The Real Polarity, Thomas Dubay, S.M. 578 Resistance to New Constitutions, Sister Doris Gottemoeller, R.S.M ...... 1288 Resurrection Faith: Life or Fuga Mundi, Robert Kress 97 The Retirement Benefits of a Hobby, Walter J. Handren, S.J. 1019 Rocks in My Life: "O Lord, My Rock and My Redeemer," Sister Leola Haus- set, H.M. 1322 St. Herman, Wonderworker of Alaska, Michael Azkoul 324 The Scholar, Sister Mary Ellen, S.S.N.D. 120 Send Butterflies, Lord, Sister Rose Marie St. Germain, P.B.I/.M. 561 Silence and the Directed Retreat, William A. Barry, S.J. 347 Social Consciousness in the Ignatian Exercises, William J. Byron, S.I ...... 1365 Spiritual Powerlessness and Christian Freedom, William F. Hogan, C.S.C. __ 793 Spirituality: Day by Day, loan A. Range, A.S.C. 77 Spirituality in a Time of Transition, George M. Regan, C.M. 989 The Spirituality of the Older Sister, Sister M. Trinita Mclsaac, O.P ...... 295 1973 Indexes / 1479

Spousal Commitment in Religious Life, David M. Knight, S.J. 85 Story of the Pilgrim King and the Dynamics of Prayer, William Connolly, S.J. 268 Subject Bibliography for Religious, R. F. Smith, S.J. 121, 370, 587, 833, 1103, 1385 The Supreme Court on Abortion: A Dissenting Opinion, Patrick T. Conley and Robert J. McKenna 473 The Testament of Unmeasured Love, Sacred Congregation ]or the Discipline o[ the Sacraments 721 Theological Reflections on the Ordination of Women, Committee on Pastoral Research and Practices 218 A Theology of Social and Political Involvement for Religious, Philip S. Keane, S.S. 1338 To Be Together . . . in Spite of Everything, John Carroll Futrell, S.J ...... 514 To Pray Is to Work, Sister Marilyn Feehan, C.S.J. 41 Towards an Obedience of the Future, Ann Goggin, R.C. and David M. Knight, S.J. 798 Towards Inner Freedom, Sister Mary-John Mananzan, O.S.B. 359 Two Essays on Abortion, Donald DeMarco 1064 Under the Blue Pine, Sister Claude o] Jesus, S.N.J.M. 119 Views, News, Previews ’ 169, 428, 666, 926, 1167, 1438 The Vowed Life: Call, Response, Mission, Anthony Tambasco, S.M.M ..... 764 Where Should a Theology of the Spiritual Life Begin? Damien lsabell, O.F.M. 1030 Why Are You So Surprised? Edward J. Farrell 1040

QUESTIONS AND ANSWERS Chapter members, substitution for in case of resignation or illness 432 Chapters, articles on in constitutions 434 Chapters, general, delegates need not be members of provincial chapter .... 1171 Chapters, general, meeting annually between the ordinary general election chapters 1173 Chapters, general special, modification of enactments of after due trial .... 932 Chapters, nonmembers as tellers and secretary of 676 Chapters, provincial, authority of 1443 Chapters, provincial, general councilor as member of 678 Confession, frequency of for religious women 931 (twice) Confessions of women religious and novices, jurisdiction required for ...... 1172 Confessors, extraordinary, for houses other than those of formation ...... 1172 Confessors, extraordinary, necessary only for houses of formation 930 Consensus, nature of 1442 Constitutions and inclusion of articles on chapters 434 Constitutions and inclusion of points from the Instruction on the Renewal of Religious Formation 1442 Councils, general and provincial, election of six months prior to accession to office ...... 677 Councilors, general, replacement of in case of need 1174 .Elections, invalid votes in 677 Exclaustration 436 Garb of religious 174, 932 General officials and imposition on them of special conditions before granting to them a leave of absence 433 Houses to be set up for those who wish to live genuine religious life ...... 435 Laws, interpretation of 177 1480 / Review ]or Religious, Volume 32, 1973/6

Leaves of absence 173 (twice), 433, 436 Prayer, mental, length and requirement of daily period of 1443 Prayer, mental, no requirement to be made in common 1443 Superiors general and provincial, election of six months prior to accession to office 677 Superiors, local, authority of 1173 Superiors, local, upper age limit for 1444 Treasurer, provincial, methods of choice of 1443

BOOK REVIEWS Advena, Jean Cameron, comp., Drug Abuse Bibliography ]or 1971 ...... 717 Ahlstrom, Sydney E., A Religious History o] the American People ...... 189 Alford, Harold J., The Proud Peoples: The Heritage and Culture o] Spanish- speaking Peoples itt the United States 196 Allen, Jay T., it. ed., Ways o] Being Religious: Readings ]or a New Approach to Religion 1211 Altholz, Josef L., jt. ed., The Correspondence o] Lord Acton and Richard Simpson, v. 2. 1196 "The American Utopian Adventure" 1469 Anderson, Charles C., The Historical Jesus: A Continuing Quest 685 Antoine, Charles, Church attd Power in Brazil 1206 Armstrong, Anthony, The Church o] England, the Methodists and Society 1700-1850 1457 Ashcraft, Morris, Rudol] Bultmann 185 Bainton, Roland H., jt. comp., Bibliography o] the Continental Re]ormation, 2nd ed. 943 Baker, Derek, ed., Schism, Heresy and Religious Protest 186 Bangert, William V., S.J., A History o] the Society o] Jesus 949 Barth, Karl, Protestant Theology in the Nineteenth Century 936 Basham, Don, Deliver Us ]rom Evil 204 Batson, C. Daniel, jt. auth., Commitment without Ideology: The Experience o] Christian Growth 1207 Batterberry, Michael, Art o] the Middle Ages 715 Baum, Gregory, jt. ed., The Persistence o] Religion 1178 Bavier, Richard, it. ed., The Study o] Judaism: Bibliographical Essays ...... 684 Becker, Joachim, The Formation o] the Old Testament 715 Beker, J. Christian, it. auth., Commitment without Ideology: The Experience o[ Christian Growth 1207 Benoit, Pierre, Jesus and the Gospel, v. 1 1450 Berkovits, Eliezer, Faith a]ter the Holocaust 1195 Bier, William C., S.J., ed., Alienation: Plight o] Modern Man? 682 Birx, H. James, Pierre Teilhard de Chardin’s Philosophy o] Evolution ...... 683 Blanshard, Paul, Personal attd Controversial: An Autobiography 943 Bloch, Marc, The Royal Touch: Sacred Monarchy and Scro]ula in England and France 714 Bloesch, Donald G., The Evangelical Renaissance 1467 Boase, T. S. R., Death in the Middle Ages: Mortality, Judgment attd Remem- brance ...... 460 Boney, William Jerry, it. ed., Church Union at Midpoint 195 Boorstin, Daniel J., American Civilization: A Portrait [rom the Twentieth Century ...... 701 Bornkamm, Giinther, The New Testament: A Guide to Its Writings ...... 1462 1973 Indexes / 1481

Bourguignon, Erika, ed., Religion, Altered States o/ Consciousness, and Social Change 1198 Bratt, John H., ed., The Heritage o/ John Calvin 944 Bret, Jane, it. auth., Telepolitics: The Politics o/ Neuronic Mat, 702 Briepohl, Renate, ed., Dokumente zum religi6sen Sozialismus in Deutschland __ 692 Brown, Clifton L., jt. comp., A/ro-American Studies: A Comprehensive Bibliog- raphy with Locations in American Libraries 179 Buchanan, George Wesley, To the Hebrews 687 ’Bumpus, Harold Bertram, S.J., The Christological Awareness o/ Clemet,t o/ Rome attd Its Sources 188 Cameron, Kenneth Neill, Humanity and Society: A World History ...... 696 Campbell, Will D., jt. ed., The Failure and the Hope: Essays o] Southern Churchmen 707 Campenhausen, Hans von, The Formation o] the Christian Bible 706 Capp, B. S., The Filth Monarchy Met,: A Study in Seventeenth-Century English Millenarianism 181 Carmen, Arlene, jt. auth., Abortion Counseling and Social Change ...... 1192 Carter, Edward, S.J., The Spirit Is Present: Themes on Christian Spirituality__ 1194 Chatfield, Charles, ed., Peace Movements in America 1458 Clark, W. Malcolm, jt. auth., Cotnmitment without Ideology: The Experience o] Christian Growth 1207 Coleman, Robert E., They Meet the Master: A Study Manual on the Personal Evangelism o] Jesus ...... 1212 Colton, Helen, Sex a]ter the Sexual Revolution 948 Conzelmann, Hans, History o] Primitive Christianity 1178 Conzelmann, Hans, it. auth., The Pastoral Epistles 440 Corbishley, Thomas, S.J., The Spirituality o] Teilhard de Chardin 1459 Cotter, James Finn, lnscape: The Christology and Poetry o[ Gerard Manley Hopkins ...... 705 Coulson, William R., Groups, Gimmicks, and Instant Gurus 192 Coyne, John, it. auth., This Way Out 949 Crow, Paul A., Jr., it. ed., Church Union at Midpoint 195 Cunningham, Lawrence, ed., Brother Francis: An Anthology o] Writings by and about St. Francis of Assisi 692 Curl, James.Stevens, The l/ictorian Celebration o] Death 461 Curry, Lerond, Protestant-Catholic Relations in America World War 1 through l/atican 11 197 D’Agostino, Angelo, S.J., it. auth., Directory o] Counseling Centers ]or Priests and Religious 953 Davenport, William H., it. ed., Technology and Culture 457 Davies, Horton, Christian Deviations: The Challenge o] the New Spiritual Movements 1468 Davies, J. G., ed., A Dictionary o] Liturgy attd Worship 703 Davis, John H., Venice 934 Davis, Lawrence B., Immigrants, Baptists, and the Protestant Mind in America 1461 Davis, Lenwood G., comp., Blacks in the Cities: 1900-1972~A Bibliography__ 1210 DeVries, Piet, Discernment o] Spirits according to the Li]e and Teachings o] St. Ignatius o] Loyola i 186 Dibelius, Martin, jt. auth., The Pastoral Epistles 440 Dinnerstein, Leonard, it. ed., Jews in the South 1199 Drolet, Fran~:is K., S.J., New Communities ]or Christians 180 Du Bourguet, Pierre, Early Christian Art 182 Dubos, Ren6, A God Within 708 1482 / Review Jor Religious, Volume 32, 1973/6

Dumas, Andr6, Dietrich Bonhoeffer: Theologian o] Reality 186 Dunlop, John B., Staretz Amvorsy, Model ]or Dostoevsky’s Staretz Zossima __ 1463 Dunne, John S., Time and Myth: A Meditation on Storytelling as an Ex- ploration o] Li]e and Death ...... 1454 Durasoff, Steve, Bright Wind o] the Spirit: Pentecostalism Today 1182 Durrant, Michael, Theology and Intelligibility 1179 Durrwell, F. X., The Mystery o] Christ and the Apostolate 951 Ebeling, Gerhard, Introduction to a Theological Theory o] Language ...... 1453 Eggenschwiler, David, The Christian Humanism o] Flannery O’Connor .... 190 Elliott, Lawrence, 1 Will Be Called John: A Biography o] Pope John XXIII __ 1446 Eiton, G. R., Re]orm attd Renewal: Thomas Cromwell and the Common Weal 935 Fackenheim, Emil L., Encounters between Judaism and Modern Philosophy: A Pre]ace to Future lewish Thought 1459 Faxon, Alicia Craig, Women and Jesus 941 Fenlon, Dermot, Heresey and Obedience in Tridentine Italy: Cardinal Pole attd and the Counter Reformation 937 Fisher, Jonathan, Scripture Animals: .,1 Natural History o/ the Living Creatures Named in the Bible ...... 461 Fox, Mattlaew, On Becoming a Musical, Mystical Bear: Spirituality American Style ...... 455 Franklin, Julian H., Jean Bodin and the Rise of Absolutist Theory 948 Frere-Cook, Gervis, ed., Art and Architecture of Christianity 199 Friede, Juan, it. ed., Bartolomd de Las Casas in History: Toward an Under- standing o] the Man and His Work 701 Fr"iedlander, Henry, it. ed., The Study o[ Judaism: Bibliographical Essays .... 684 Ftihrk6rter, Adelgundis, Hildegard yon Bingen 1212 Fusero, CIemente, The Borgias 454 Gabert, Glen, Jr., In Hoc Signo? A Brie] History o] Catholic Parochial Education in America 1209 Gallahue, John, The Jesuit: A Novel 952 Galli, Mario von, S.J., Living Our Future: Francis o] Assisi and the Church Tomorrow 697 Gambari, Elio, S.M.M., The Global Mystery o] Religious Life 1452 Gardner, Helen, ed., A Book of Religious I/erse 693 George, Carol V. R., Segregated Sabbaths: Richard Allen and the Emergence of lndenpendent Black Churches, 1760-1840 1460 Gieselmann, Reinhard, New Churches 688 Glock, Charles Y., ed., Religion in Sociological Perspective: Essays in the Empirical Study o1 Religion 1210 Gragg, Alan, Charles Hartshorne 1205 Granfield, Patrick, Ecclesial Cybernetics: .4 Study of Democracy in the Church 1194 Greeley, Andrew M., jr. ed., The Persistence of Religion 1178 Greeley, Andrew M., The Sinai Myth: A New Interpretatiott of the Ten Com- mandments 457 Greeley, Andrew M., Unsecular Man: The Persistence of Religion ...... 453 Green, Julian, The Other One 1450 Gribbin, William, The Churches Mililant: The War oJ 1812 and American Religion 1187 Gritsch, Eric W., it. comp., Bibliography of the Continental Re]ormation, 2rid ed. 943 Guti6rrez, Gustavo, A Theology oi Liberation 445 I-I~iring, Bernard, C.Ss.R., Hope ls the Remedy 184 1973 Indexes / 1483

H~iring, Bernard, C.Ss.R., Medical Ethics 1188 Hahn, Ferdinand, The Worship o! the Early Church 1202 Hallstein, Walter, Europe in the Making 1195 Hamerton-Kelly, R. G., Pre-existence, Wisdom, and the Son o! Man: A Study o] the Idea o] Pre-existence in the New Testament 1185 Hamilton, Charles V., The Black Preacher in America 202 Hamilton, Michael P., ed., The New Genetics and the Future o[ Man ...... 193 Handy, Robert T., ed., Religion in the American Experience 203 Hare, R. M., Essays on the Moral Concepts 694 Hasel, Gerhard, Old Testament Theology: Basic Issues in the Current Debate __ 454 ¯ Haughton, Rosemary, The Theology o] Experience 451 Hebert, Tom, jt. auth., This Way Out 949 Heckler, Victor J., jt. auth., The Catholic Priest h~ the United States: Psychologi- cal Investigations 201. Heenan, Edward F., ed., Mystery, Magic and Miracle: Religion in a Post- . Aquarian Age 1210 Helfaer, Philip M., The Psychology b] Religious Doubt 947 Herold, Sister Duchesne, S.S.M., New LiIe: Preparation o] Religious ]or Re- tirement 1204 Herzog, Frederick, Liberation Theology 446 Hick, John, Philosophy o] Religion, 2rid ed. 1204 Hill, Christopher, The Worm Turned Upside Down: Radical Ideas during the English Revolution 941 Hiskett, Mervyn, The Sword ol Truth: The LiIe and Times o! the Shehu Usu- man Dan Fodio ...... 1470 Holbrook, Clyde A., The Ethics o] Jonathan Edwards: Morality and Aesthetics 14’56 Holl, Adolph, Jesus in Bad Company 683 Holloway, James Y., jt. ed., The Failure and the Hope: Essays o] Southern Churchmen ...... 707 Hoist, Lawrence E., it. ed., Toward a Creative Chaplaincy 1465 Hopkins, Jasper, A Companion to the Study o] St. Anselm . 712 Hostie, Raymond, Vie et mort des ordres religieux: Approches psychosociologi- ques 709 Howard, Dick, The Development o! the Marxian Dialectic 196 Howe, Louise Kapp, ed., The Future o] the Family 1202 Hudson, Winthrop S., Religion in America: An Historical Account o] America Religious Lile, 2nd ed. 947 Hughes, Kathleen, Early Christian Ireland: Introduction to the Sources ...... 1185 Hunter, Archibald M., Introducing the New Testament, 3rd rev. ed ...... 954 Hus, John, The Letters o] John Hus 684. Iersel, Bas van, it. ed., Office and Ministry in the Church 711 Israel, Gerard, jt. auth., When Jerusalem Burned 1201 Jacobs, Louis, Hasidic Prayer 951 Jacquet, Constant H., Jr., ed., Yearbook o[ American and Canadian Churches 1973 ...... 1469 Kaplan, Mordecai M., it. auth., l],Not Now, When? Toward a Reconstitution ot the Jewish People 1445 Kee, Howard Clark, The Origins o] Christianity: Sources and Documents .....1467 Keen, Benjamin, jt. ed., Bartolomd de Las Casas in History: Toward an Under- standing o] the Man and His Work 701 Kelly, J. N. D., Early Christian Creeds, 3rd ed. 448 Kelsey, Morton T., Healing and Christianity in Ancient Thought and Modern Tim es 714 1484 / Review for Religious, Volume 32, 1973/6

Kennedy, Eugene C., M.M., it. auth., The Catholic Priest in the United States: Psychological Investigations 201 Kennedy, Eugene, The Pain o1 Being Human 202 Killinger, John, The Fragile Presence: Transcendence in Modern Literature __ 1457 Koenigsberger, H. G., ed., Luther: A Profile 939 Korman, Gerd, ed., Hunter and Hunted: Human History oJ the Holocaust .... 1468 Kranzberg, Melvin, it. ed., Technology and Culture 457 Kurtz, Harold P., it. ed., Toward a Creative Chaplaincy 1465 Kutscher, Austin H.,.and Lillian G., eds., Religion and Bereavement: Counsel ]or the Physician--Advice ]or the Bereaved--Thoughts [or the Clergyman 460 Laeuchli, Samuel, Power and Sexuality: The Emergence oJ Canon Law at the Synod o] EIvira 690 Larson, Martin A., When Parochial Schools Close: A Study in Educational Financing 694 Laycock, Geoffrey, it. ed., New Catholic Hymnal 443 Laymon, Charles M., ed., The Interpreter’s One-volume Commentary on the Bible 698 Lebar, Jacques, it. auth., When Jerusalem Burned 1201 Lincoln, C. Eric, The Black Muslims in America, rev. ed. 716 Ling, T. 0., A Dictionary o1 Buddhism: A Guide to Thought and Tradition __ 198 Ling, Trevor, The Buddha 1466 Lings, Martin, A Suf! Saint o1 the Twentieth Century--Shaikh Ahmad Al- Alawi: His Spiritual Heritage and Legacy 191 Littauer, Raphael, jt. ed., The Air War in lndochina 460 Lloyd, Charles L., Jr., jt. ed., Ways o] Being Religious: Readings ]or a New Approach to Religion 1211 Lockerbie, D. Bruce, The Way They Should Go 695 Logan, Oliver, Culture and Society in Venice, 1470-1790: The Renaissance and Its Heritage 182 Lohfink, Gerhard, The Gospels: God’s Word in Humau Words 715 Lubac, Henri de, S.J., The Eternal Feminine: A Study o] the Poem by Teilhard de Chardin Followed by Teilhard and the Problems o] Today 438 Lynn, Edwin Charles, Tired Dragons: Adapting Church Architecture to Chang- ing Needs 443 MacEoin, Gary, Agent ]or Change: The Story o] Harvey (Pablo) Steele .... 1191 MacFarquhar, Roderick, The Forbidden City 695 Macquarrie, John, The Faith ol the People o1 God: A Lay Theology ...... 690 Manton, J. D., Introduction to Theological German 1468 Marchand, C. Roland, The American Peace Movement and Social Relorm 1898-1918 700 Marcus, Sheldon, Father Coughlin: The Tumultuous Li[e o[ the Priest ol the Little Flower 1184 Marty, Martin E., jt. ed., New Theology No. 10 1206 Mascall, Eric Lionel, The Openness o] Being: Natural Theology Today ...... 680 May, John R., S.J., Toward a New Earth: Apocalypse in the American Novel 689 May, Rollo, Power and Innocence: A Search ]or the Sources o] l/iolence .... 452 Mayr-Harting, Henry, The Coming o! Christianity to England 195 McCormick, Richard A., S.J., Ambiguity in Moral Choice 1186 McCoy, Charles S., The Responsible Campus: Toward a New Identity ]or the Church-related College 1183 McElrath, Damian, it. ed., The Correspondence o! Lord Acton and Richard Simpson, v. 2 ...... 1196 1973 Indexes / 1485

McElrath, Damian, ed., Lord Acton, the Decisive Decade, 1864-1874: Essays and Documents 180 McEvedy, Colin, The Penguin Atlas o] Modern History (to 1815) 1212 McInerny, Ralph, The Priest 1176 McShane, Philip, ed., Language, Truth, and Meaning 1183 Mead, Margaret, Twentieth Century Faith: Hope and Survival 682 Meagher, John C., The Gathering o] the UngiIted: Toward a Dialogue on Christian Identity 702 Meinecke, Friedrich, Historism: The Rise o] a New Historical Outlook ...... 952 Menen, Aubrey, Upon This Rock 449 Meredith, Lawrence, The Sensuous Christian: A Celebration o! Freedom and Love 707 Merton, Thomas, The Asian Journal o] Thomas Merton 1462 Midelfort, H. C. Erik, Witch Hunting in Southwestern Germany 1562-1684: The Social and Intellectual Foundations 712 Miller, William D., A Harsh and DreadIul Love: Dorothy Day and the Catholic Worker Movement 940 Mitchell, Kenneth R., Hospital Chaplain 699 Moffit, John, Journey to Gorakhpur: An Encounter with Christ beyond Chris- tianity 192 Mohler, James, S.J., The School o] Jesus: An Overview o] Christian Education Yesterday and Today 1453 Moltmann, Jfirgen, it. auth., Theology o] Play 939 Moody, Howard, jt. auth., Abortion Counseling and Social Change 1192 Moore, Brian, Catholics: A Novel 713 Moorhouse, Geoffrey, The Missionaries 1469 Morgan, Richard E., The Supreme Court and Religion 449 Morris, loan, The Lady Was a Bishop: The Hidden History o] Women with Clerical Ordination and the Jurisdiction o] Bishops 944 Mott, John R., The Evangelization o] the World in This Generation ...... 717 Mousnier, Roland, The Assassination o] Henry IV: The Assassination Prob- lem and the Consolidation o] the French Monarchy in the Early Seven- teenth Century 1460 Mulhern, Philip F., O.P., Dedicated Poverty: Its History and Theology ...... 1177 Muller, Alexander V., trs., The "Spiritual Regulation" o[ Peter the Great .... 1451 " Muncy, Raymond Lee, Sex and Marriage in Utopian Communities: 19th-century America 713 Murphey, Murray G., Our Knowledge o] the Historical Past 946 Murphy, Roland, jr. ed., Office and Ministry in the Church 711 Nauman, St. Elmo, Jr., Dictionary o] American Philosophy 1211 Neale, Robert E., The Art o! Dying 1209 Nevins, Albert J., M.M., Our American Catholic Heritage 938 Nouwen, Henri, The Wounded Healer: Ministry in Contemporary Society .... 693 O’Brien, David J., The Renewal o] American Catholicism 458 O’Connor, James I., S.J., comp., Carton Law Digest: Supplement 1968-1969 __ 716 Odeberg, Hugo, ed., 3 Enoch or The Hebrew Book o] Enoch 1466 O’Gorman, Thomas H., S.J., Jesuit Obedience: From Li]e to Law: The Develop- ment o] the Ignatian Idea o] Obedience in the Jesuit Constitutions, 1539- 1556 950 Olsen, V. Norskov, John Foxe and the Elizabethan Church 1447 O’Rourke, William, The Harrisburg 7 and the New Catholic Le]t 445 Outka, Gene, Agape: An Ethical Analysis 1199 Palsson, Mary, jr. ed., Jews in the South ...... 1199 1486 / Review ]or Religious, Volume 32, 1973/6

Pannenberg, Wolfhart, The Idea ot God at, d Human Freedom 1448 Paoli, Arturo, Freedom to Be Free 1454 Parker, Robert Allerton, A Yankee Saint: John Humphrey Noyes and the Oneida Community 1208 Paul, Robert S., The Church in Search ol Its Sell 1188 Peerman, Dean G., jt. ed., New Theology No. 10 1206 Perry, Lewis, Radical Abolitionism: Anarchy and the Government ol God in Antislavery Thought 1180 Petersen, William J., Those Curious New Cults 953 Petti, Anthony, it. ed., New Catholic Hymnal 443 Pittenger, Norman, Lile in Christ 178 Pollock, John, George Whitefield and the Great Awakening 691 Powers, Charles W., ed., People/Pro[its: The Ethics o1 Investment 457 Prawer, Joshua, The World o1 the Crusaders 1197 Rad, Gerhard von, Genesis: A Commentary 1190 Rad, Gerhard von, Wisdom in Israel 1200 Rahner, Karl, Theological Investigations, v. 9: Writings o] 1965-67 1 ...... 1464 Rast, Walter E., Tradition History and the Old Testament 696 Redfern, Martin, ed., Theologians Today 204 Roberts, T. A., Tile Concept o] Benevolence: Aspects o] Eighteenth-century Moral Philosophy 942 Robertson, Alec, The Church Cantatas o] J. S. Bach 189 Robertson, Constance Noyes, Oneida Community: The Breakup, 1876-1881 __ 688 Robinson, H. H. G., 1,re Groundwork ot Christian Ethics 442 Rodman, Hyman, it. auth., The Abortion Controversy 1193 Rolle, Richard, "The Fire o] Love 461 Rondet, Henri, S.J., Original Sin: The Patristic and Theological Background __ 201 Rostand, Jean, Humanly Possible: A Biologist’s Notes on the Future o! Man- kind 699 Rumscheidt, H. Martin, Revelation and Theology: An Analysis ol the Barth- Harnack Correspondence ot 1923 437 Salz, Victor, Between Husband and Wile 687 Sampson, Timothy J., Wellare: A Handbook lor Friend and Foe 704 SS.nchez, Jos6, Anticlericalism: A Briet History 1191 Sarvis, Betty, jt. auth., The Abortion Controversy 1193 Savage, Thomas G., S.J., And Now a Word lrom Our Creator 199 Schaefer, James R., Program Planning lor Adult Education 938 Schenke, Ludger, Glory and the Way o1 the Cross: The Gospel ol Mark ...... 715 Schorsch, Ismar, Jewish Reactions to German Anti-Semitistn, 1870-1914 .... 194 Semmel, Bernard, The Methodist Revolution 1448 Sheehan, John F. X., S.J., The Threshing Floor: An Interpretation ot the Old Testam en t 440 Shepard, Paul, The Tender Carnivore and the Sacred Game 1458 Singer, Isaac Bashevis, The Hasidim 954 Smart, Ninian, The Phenomenon ol Religion 1197 Smith, D. Howard, Conlucius 942 Smith, Donald P., Clergy in the Cross Fire: Coping with Role Conflicts in the Ministry 935 Smith, Elwyn A., Religious Liberty in the United States: The Development ol Church-State Thought since the Revolutionary Era 934 Smith, John E., The Analogy ot Experience: An Approach to Understanding Religious Truth 933 1973 Indexes / 1487

Smith, John Holland, Francis o] Assisi 452 Smith, Morton, The Secret Gospel: The Discovery attd Interpretation o] the Secret Gospel according to Mark 1198 Sofield, Loughlan, S.T., it. auth., Directory o] Counseling Centers ]or Priests and Religious 953 Spiegel, Yorick, ed., Psychoanalytische lnterpretationen biblischer Texte .... 681 Sprunger, Keith L., The Learned Doctor Ames: Dutch Backgrounds o] English and American Puritanism 200 Steiner, Bruce E., Samuel Seabury: A Study in the High Church Tradition ___ 191 Stojanovic, Svetozar, Between Ideals and Reality: A Critique o] Socialism and Its Future 700 Storey, William G., ed., Praise Him.t A Prayerbook ]or Today’s Christian .... 1211 Streiker, Lowell D., it. auth., Religion and tire New Majority 198 Streng, Frederick J., it. ed., Ways o] Being Religious: Readings [or a New Approach to Religion 1211 Strober, Gerald S., jt. auth., Religion and tire New Majority 198 Sulloway, Alison G., Gerard Manley Hopkins and the Victorian Temper ...... 686 Swomley, John M., Jr., Liberation Ethics 446 Tappert, Theodore G., ed., Lutheran Con]essional Theology it, America 1840-1880 203 Thane, Elswyth, The Fighthtg Quaker: Nathanael Greene 442 Thielicke, Helmut, How to Believe Again 444 Time-Life Books, The First Men 954 Toon, Peter, God’s Statesman: The Li]e and Works oJ John Owen 1451 Toynbee, Arnold, A Study o] History: A New Edition Rev&ed andAbridged 439 Trevor, Meriol, The A rnolds: Thomas Arnold and His Family 1177 Trueblood, Elton, Abraham Lincoln: Theologian oJ American Anguish ...... 706 Tull, James E., Shapers o] Baptist Thought 710 Uehling, Carl T., Prayers ]or Public Worship 455 Uphoff, Norman, it. ed., The Air War in lndochina 460 Van Buren, Paul M., The Edges o] Language: An Essay in the Logic o] a Religion ...... 709 Van Kaam, Adrian, Envy and Originality: How to Live Creatively in a Depersonalized World 447 Van Kaam, Adrian, On Being Yoursel]: Reflections on Spirituality and Originality ...... 459 Van Leeuwen, Arend Th., Critique o! Heaven 193 Van Over, Raymond, Chinese Mysticism 954 Vawter, Bruce, Biblical Inspiration 187 Viator: Medieval and Renaissance Studies, v. 3 (1972) 717 Visser ’t Hooft, Willem Adolph, Memoirs 1465 Vogel, Arthur A., Body Theology: God’s Presence in Matt’s World ...... 1180 Waddell, L. Austine, The Buddhism o! Tibet or Lam~’asm 1208 Walgrave, Jan, Un]olding Revelation 200 Waterfield, Robin E., Christians in Persia: Assyrians, Armenians, Roman Catholics and Protestants 1209 Waiters, Peter, The Text o] the Septuagint: Its Corruptions and Their Emendation 1201 Wecter, Dixon, The Hero in America: A Chronicle o] Hero-Worship ...... 450 Weiser, Alfons, The Miracles o] .tesus Then and Now 715 Welch, Claude, Protestant Thought in the Nineteenth Century, v. 1:1799-1870 442 Welch, Claude, it. auth., Religion in the Undergraduate Curriculum: An Analysis and Interpretation 459 1488 / Review Ior Religious, Volume 32, 1973/6

Welch, Holmes, Buddhism under Mao 1455 Wells, Alan, Picture-Tube Imperialism? The Impact o] U.S. Television on Latin America ...... 186 White, Eugene E., Puritan Rhetoric: The Issue o] Emotion in Religion ...... 184 Wilhelmsen, Frederick D., it. auth., Telepolitics: The Politics o] Neuronic Matt 702 Williams, Ethei L., jt. comp., A]ro-American Religious Studies: A Compre- hensive Bibliography with Locations in American Libraries 179 Williams, Jay G., Understanding the Old Testament 461 Wills, Garry, Bare Ruined Choirs: Doubt, Prophecy, attd Radical Religion 448 Wogen, Norris L., ed., Jesus, Where Are You Taking Us? Messages ]rom the First International Lutheran Con]erence on the Holy Spirit 1211 Wolseley, Charles, The Reasonableness o] Scripture-Belie] 1470 Yoder, John’Howard, The Politics o] Jesus 1203 Youings, Joyce, The Dissol~tion o] the Monasteries 179 Yungblut, John R., Rediscovering Prayer 681 Zarnecki, George, The Monastic Achievement 716 Zeisler, J. A., The Meaning o] Righteousness in Paul: A Linguistic attd Theological Inquiry 183 Zinberg, Israel, A History o] Jewish Literature: The Arabic-Spanish Period __ 945 Ziolkowski, Theodore, Fictional Trans]ormations o! Jesus 704 INFORMATION FOR SUBSCRIBERS

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