Religious and Mystery

EDITOR + R. F. Smith, S.J. + +

ASSOCIATE EDITORS

Everett A. Diederich, S.J. REVIEW

Augustine G. Ellard, S.J. FOR RELIGIOUS

ASSISTANT EDITORS Edited with ecclesiastical approval by faculty members of the School of Divinity of Saint Louis University, the editorial offices being located at 612 Humboldt Building; .539 North Ralph F. Taylor, S.J. Grand Boulevard; Saint Louis, Missouri 63103. Owned by the Missouri Province Edu- cational Institute. Published bimonthly and John C. Treloar, S.J. copyright ~) 1968 by R~;vIEW :-’OR RELIGIOUS at 428 East Preston Street; Baltimore, Mary- land 21202. Printed in U.S.A. Second class postage paid at Baltimore, Marl,’l_and. Single copies: $1.00. Subscription U.S.A. and QUESTIONS AND Canada: $5.00 a year, $9.00 for two )-ears; other countries: 55.50 a year, $10.00 for two ANSWERS EDITOR years. Orders should indicate whether they are for new or renewal subscriptions and should be Joseph F. Gallen, S.J. accompanied by check or money order paya- ble to REVIEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW VOR RELIGIOUS. Change of address requests sbould include former address. Renewals and new subscriptions, where accompanied by a remittance, should be sent to REVIEW FOR RELIGIOUS; P. O. Box 671; Baltimore, Maryland 91203. Changes of address, business correspondence, and orders not accompanied by a rernitlan¢e should be sent to REVIEW FOR RELIGIOUS; 4~)8 East Preston Street; Baltimore, Maryland 21202. Manuscripts, editorial correspondence, and books for review should be sent to REvIEw FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint ~-ouis, Missouri 63103. Questions for aoswermg should be sent to the address of the Questions and Answers editor.

Correspondence with the editor, the associate editors, and the NOVEMBER 1968 assistant editor, as well as books for review, should be sent to VOLUME 27 REVIEW FOR RELIGIOUS; 61~2 Humboldt Building; 539 North Grand Boulevard; Saint Louis, NUMBER 6 Missouri 63~o3. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph’s Church; 32~ Willings Alley; Philadelphia, Pennsylvania xgxo6. FRANCISCAN FRIARS OF THE ATONEMENT Provisional Constitutions

[Editor’s Note: REvIEw FOR RELIGIOUS is grateful to the Very Reverend Michael F. Daniel, S.A., superior general of the Franciscan Friars of the Atonement, who kindly granted permission to the REvmw to print the text of the Friars’ provisional constitutions approved by the 1967-1968 general chapter. The REVIEW would also be grateful to any religious order or congregation who would send in copies of their revised constitutions (along with any relevant material that may seem particularly important). Although it would be impossible to print all of such constitutions and materials in the REvIEw, all of them will be kept on file at the REVIEw as a recordof the creativity of American religious and each will be carefully considered for printing in the REvIEw as samples of representative constitutions now being drawn up by U.S.A. religious. Copies of such revised and provisional constitutions and related documents should be sent to: R. F. Smith, S.J., Editor; REVIEW FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boule- vard; St. Louis, M!ssouri 63103.] . INTRODUCTION

THE SOCIAL STRUGTURE OF THE COMMUNITY 1. In the Mystical Body of Christ we have the perfect image of what the religious community should be in its way of life and order. In the body we have the head and all the members. Each has a task to serve the good of the whole in subordination to the head. From the unity of all the members with the head a well ordered community, a healthy body is derived. This harmonious coordination of head and members is the practical basis of true unity in a religious community. It is, then, the principle to be followed by all the .Friars in exercising their responsibility within the Community. + 2. Adaptation is always a part of the religious life. If undertaken carefully it ensures maximum vigor and efficacy within the Community. Constitutions~ In order for the whole Community to periodically renew itself each General Chapter shall review the,~con- VOLUME 27/1968 tents of the Book of General Statutes. The General Chap- 979 ter is the only competent authority to formulate, eliminate or modify in any way the General Statutes of the Community. Changes in the Constitutions may be effected by the Holy See alone. The General Chapter, by a two-thirds majority vote, has the right to request such changes. Authentic inteipretation of the Rule and Constitutions is reserved to the Holy See, that of the Book of General Statutes to the General Chapter. PART I CHAPTER I

THE NATURE OF THE COMMUNITY

AND

ITS SERVICE TO THE CHURCH 3. The Friars of the Atonement are a community of religious in the Franciscan tradition, committed to living an intensive form of the Christian life, following the inspiration given by their Founder, Father Paul James Francis (Lewis T. Wattson), and existing specifically to help fulfill the Church’s mission of Christian Unity by engaging in ecumenism, which is the work of restoring the visible unity of all Christians, and by bearing witness to the Gos- pel through mission activity among Christians and non- Christians.

4. As envisioned by their Founder, the ideal of unity in all its aspects should guide and direct the lives of the Friars. They are to seek unity with God and unity with one another; they are to preserve unity within the Church, promote true and complete unity among all Christians and bring all men into the fullness of unity with the People of God. The common calling of all the Friars is the Christian Unity vocation. By Christian Unity the Friars understand the various efforts to promote the unity of all Christians and also mission activity among Christians, restoring or strengthening their oneness with God and with one another, and bearing witness to the Gospel among non- Christians to achieve the unity of all men with God, for + "it is God Who reconciled us to Himself through Christ 4. and gave us the work of handing on this reconciliation" + (II Cor. 5:17). Friars the Atonement 5. Promoting Christian Unity by prayer, sacrifice and work, personal and corporate, is the apostolate of the REVIEW FOR RELIGIOUS Friars of the Atonement. 98O Since the Church is deprived of that fullness of unity willed by Christ, when divisions exist among Christians, the Friars will make every effort to contribute toward healing these divisions. In the spirit of the Founder the Friars are to seek opportunities for ecumenical involvement as the principal dimension of activity in the Com- munity and the principal mark of identity for the Community, whether they ’are at home or abroad, whether they are working among Christians or non- Christians. Acting out of the innermost requirements of her own catholicity, and in obedience to the mandate of Christ, the Church strives to proclaim the Gospel to all men. The work of evangelization both strengthens and extends the unity of the Church. For this reason the Friars devote a generous portion of personnel to spreading the Gospel among peoples where it is not known, and preserving and revivifying it where it is in danger of being lost. 6. The effectiveness of the Community depends on a common spirit and mutual cooperation. All the activities of the Community have an obvious relationship and any disjunction between them ought to be avoided.

7. In order that their service to the Church be both authentic and effective the Friars strive in all they do to be deeply loyal to Christ and His Church. In the Franciscan tradition they express this particularly by their fidelity to the Vicar of Christ, by their reverence towards all Bishops, by the honor they show to all priests and by their dedicated service to all the People of God.

CHAPTER II

t~ELIGIOUS PROFESSION 8. Religious life is a sign of the Church, the Community of God’s People gathered together visibly and effectively bearing witness to His saving work. Its purpose is union with God, the pursuit of perfect charity through the following of Christ and service to the Church. For the Friars this, especially, means preparing the way for reconciliation of all men with the Triune God.

9. The Friars of the Atonement, as religious, seek in com-÷ munity to respond to their common vocation by conse-÷ crating themseh, es to the work of developing to the maximum the state of sonship of God received in baptism. In responding to this call the Friars, individually and com-Constitutions munally, enter into a covenant of trust and confidence in God’s promises and seal that covenant on their own partVOLUME 27, 1968 by professing the evangelical counsels lived in community. 10. The act of religious profession for the Friar means that he ,willingly frees himself and willingly dedicates himself to live more profoundly according to the Holy Gospels. Evangelical life consists in the realistic acceptance of salvation effected by the death and resurrection of Christ and the sending of the Holy Spirit; it consists in accepting God’s design for men, that is, His will for all men to be at one with Him; it means to live according to the renewed condition of man to whom in Christ Jesus has been given the grace of sonship. 11. To live the religious life is to witness to the fact that true life in Christ can be realized and that holiness is possible for all to achieve. The Friars, therefore, profess the evangelical counsels to express their own and the Community’s total commitment to the mission of Christ in the world and to witness to the Pilgrim Church’s active expectation of Christ’s Second Coming, when all things will be made at-one with God in Christ. Celibacy 12. Religious are especially called to witness to the Christian’s baptismal death and new life to which they are raised in the Spirit. The Friars of the Atonement profess the vow of celibacy precisely because it allows them to give expression to this mystery, or freedom won for us by Christ, which both enables and requires the Christian to love and serve God and man. The vow of celibacy is the positive choice to observe chastity in the unmarried state for the sake of Christ and for the sake of His life’s work: the establishment of the Kingdom of God. By the vow of celibacy each Friar con- secrates himself in his aifective life to the Lord who is the revelation of the Father’s love (Jn. 15:13) and who enables the Friar to respond with his own love so that he too can lay down his life for the brethren (Jn. 3:16).

13. Christian celibacy is a gift from the Holy Spirit. If lived fully, celibacy witnesses to the love of Christ for His Church, to the real possibility of a perfect human community founded on Christ’s love, and finally to that perfect union with God which will be man’s when the King- dom of God is fully realized. Perseverance in the celibate life demands a life of self- denial and discipline, a deep personal prayer life and an abiding trust in the sufficiency of God’s grace. Friars A tonertumt Poverty 14. The Friars profess the vow of poverty to express their REVIEW FOR RELIGIOUS faith and trust in their Heavenly Father, Who provides for all who seek first the Kingdom of God and His justice, and to be at one with Christ Who "had no place to lay his head" (Matt. 8:20). 15. Profession of the vow of poverty means to sincerely acknowledge one’s need for the Lord. It means to be so deeply imbued with the conviction of God’s love and concern for men that one places himself in God’s hands, de- pending on Him for strength and protection. Through this vow the Friar, like St. Francis, shares in the poverty of Christ so that the riches of God can be made available to men (II Cor. 13:3-4). For the Friars of the Atonement the ideal of poverty is best translated into actual observance by a conscientious adherence to the principle enunciated by Father Paul, namely, to use the minimum for self and the maximum for God. Obedience 16. The loving obedience of Christ is God’s greatest glory and the cause of man’s salvation (Rom. 5:19). The Friars of the Atonement, therefore, profess the vow of obedience as the principal expression of their response to God’s call to share more intimately in the life of Christ. By religious obedience the Friars unite their wills to the will of God and profess their intention to work together in community under the direction of their superiors, to arrive at perfect charity and to serve the People of God. 17. Obedience which is informed by charity enhances one’s human dignity and freedom. It means the generous and energetic use of one’s talents and abilities in fuIfilIing assignments and directives. For the Friars the practice of obedience is essentially an exercise of one’s responsibility in view of his freely made response to the call of God to the religious life within the Community of the Friars of the Atonement. Obedience facilitates that direction from the Church and from religious superiors which is conducive to an orderly and effective Christian life as well as to a fruitful apostolate. 18. Those Friars called to the exercise of authority shall recognize that this special practice of obedience obliges them to be attentive to the Spirit working among the ÷ members and to serve their confreres so that under their ÷ Ieadership the objectives of the Community will be ÷ achieved. Docile to the action of the Holy Spirit, and out of love Constitutions for God’s will, a11 the Friars, then, are to show humble obedience to their superiors, whom they shall see as the VOLUME 27, 1968 representatives of Christ, according to the norms of the 983 Rule, these Constitutions and the Book of General Statutes.

RELIGIOUS FOR1VIATION AND EDU~,ATION 19. Religious Formation is the process of communicating to the religious an ever deepening knowledge of and a commitment to the person of the Word Incarnate.

20. The object of religious formation programs within the Community of the Friars of the Atonement is to imbue its members with and to aid them to grow in the spirit of the Gospels according to the inspiration of the Father Founder. These programs likewise are to be the means to set before the Friars the ideals of the Founder so that all will be formed in the common vocation of the Community.

21. Religious formation provides the conditions for the possibility of the Friars’ initial experience of Franciscan brotherhood in communal worship, in fraternal responsibility and in apostolic endeavors cooperatively undertaken.

22. Houses of formation and education should be such that genuine community can be created and apostolic works, ac.cording to the development of those being formed, may be pursued.

23. In order that formation and education may be effective, direct responsibility for them shall be entrusted to particular Friars. Nevertheless, each and every Friar shares the responsibility for these programs and participates in them by his living of religious community life and by his efforts to realize with the Community its spirit and aims. Candidates 24. The Community has the right to expect its candidates to be open to guidance, to be willing to learn, to be devoted to the Community and to be generous in their efforts to make its spirit and aims a part of their lives. + Each candidate is expected to have an ardent desire to + serve God and the Church through the fraternal com- + munity of the Friars, and should develop in himself a Friars sensitivity for others so that he may live communally. the Atonement 25. On his part, the candidate may expect the Com- REVIEW FOR RELIGIOUS munity to guide him in his development as a total person in community, and that the Community will offer him the living experience of its own life and work. He may also expect the opportunity that his own natural abilities will be developed, his capabilities brought to the fore and his generosity given expression. 26. Admission into the Congregation of the Franciscan Friars of the Atonement at the time of novitiate means participation in a fraternal community wherein all the members share its life and apostolic aims. The Father General as the head of the whole Commun- ity, with the consent of the General Council, after receiving counsel from the Directors of the pre-Novitiate program, receives candidates into the Community of the Friars. 27. Each Friar is to have the opportunity, by means of education and experience, to develop his own unique area of contribution, according to the needs of the Com- munity. In this way the comprehensiveness of the entire Community will be increased and enriched. Superiors and Directors primarily have the responsibility to work with the Community to discover, to develop and to orientate the talents of each Friar according to what is demanded for a faithful apostolate of Unity and an energetic community life.

"CHAPTER IV

P~ELIGIOUS COMMUNIT~ Lx~E 28. The Friars of the Atonement as a community recognizes that they have been called together by the Spirit into the charity and fellowship of Christ Jesus. Their fraternity depends on their oneness of heart and mind in Christ Jesus (Acts 4:32) and in their common spirit of "rejoicing in God through our Lord Jesus Christ, by whom we have now received the Atonement" (Rom. 5:11). As a witness to the bonds that unite them, the Friars hold all goods in common, share life in community, join in fellowship for worship, and perform their apostolic ministry in a spirit of brotherhood. 29. All the Friars contribute to the upbuilding of the whole Community, because each Friar accepts responsibility for our way of life through a fraternal sharing+ in the same obligations and rights. These are exercised in 4.a manner commensurate with each Friar’s ability and his4. assigned role or office within the Congregation, for there are varieties of gifts, but the same Spirit; there are varieties of ministries, but the same Lord; 985 .there are varieties of workings; but the same God, who works all things in all , (I Cor. 12:4-7).’

"30. "The Eucharistic Liturgy proclaims the saving death of the Lord ufitil He comes (I Cor. 11:26) and in it the ’Friar receives Christ’s Body and Blood, the principal source of man’s reconciliation with God. First place, then, is given t6 the celebration of the Eucharistic Liturgy because "the doctrine we are to preach and ever hold before the eyes of men is the at-one-ment of man with God, and the sole insirument of its accomplishment is the Holy Cross" (Father Paul).

’311 :Wfie.n praying the Canonical Hours, the Liturgy of ’Praise, [he Community stands before the Lord in’the name qf the whole People of God, interceding for the needs of man and "giving glory and honor and benedic- tion to Him who sits on the throne, who lives forever and ever" (.Apoc. 4:9.). Because this is so, the ordinary daily community prayer offered by the Friars is the Liturgy. of Praise, so that the whole day may be made holy with glory given to God.

32. Since the Church wills religious to give an increasingly clearer revelation of Christ, the Friars should endeavor to manifest Him both in c6nt~mplation and in proclaiming God’s Kingdom to the multitude. Drawing on the authentic sources of Christian.tradition, the Friars recognize the need for both personal prayer and endeavor to cultivate a.spirit of prayer rooted in Sacred Scripture and in the Sacred Liturgy: Religious reflection, too, .can enri’ch and make the Friars more effective in responding, both individually , and. communally, to the vocation and. work of the’Congre- .gation. Above all, it .can deepen the Friars’ ’prayer life and the intensity of their communion with God and with each other, because of Christ. The Friars’ practice of religious reflection, then, ought to offer opportunities for them in charity to assist, to encourage, and to counsel each other. Religious reflection is not passive--on the 4. ,contrary, it is genuinely human, begetting stability and .4- maturity and fostering human love and unity. 4. Friars 33. Because of their particular devotion to Christ’s Atone- of the o’Atonement ment, and following the example of Father Paul who made prayer and sacrifice a basic way of life, the Friars of REVIEW FOR RELIGIOUS the Atonement are encouraged to perform k, oluntary and ~986 personal acts of mortification. The Friars, too, are reminded that as a commianity they should offer corporate witness to their Atonement voca-. tion. Fidelity to the way of life and work to which they are committed is to be their primary corporate witness. Particular mortifications and penances which are mutually agreed to by all the Friars in a local community, likewise, should be part of their lives so that corporately they, too, can fill up "....what is lacking in Christ’s atfliction for the sake of His Body, that is, the Church" (I Cot. 1:24). 34. Where true Christian life is experienced something ~f God is discovered. "Where love is, there is God." There- fore all of the Friars are to strive to create an atmosphere which is cheerful and friendly in all our houses so that they will truly be places fit for genuine community life. The Friars, too, shall express their respect for one another as individuals within the Community. This is to be done by honoring each Friar’s privacy and by .extending ordinary courtesies to each other. Finally, the tradition of Franciscan hospitality .which so characterized Father Founder is to be the. established policy in all our houses. Visitors are to be welcomed and, according to local circumstances, a hospitality marked by generosity is to be extended to them. 35. Mindful of the words of the Lord, "Whatsoever you do for the least o~ my brethren you do for me," and of the fact that the infirm are both a sign of the suffering of Christ among us and a call from God to respond with love and compassion, every care and consideration is to be shown to the sick Friars, and everything that is spiritually and physically beneficial to them is to be’ provided as far as possible. . Likewise, whatever good the Friars have shown each other should not cease with their death, because the bonds that religious profession establishes among the Friars do not cease with death. The memory and dedication of the deceased Friars should often be recalled, .so that tile fruit of their good works may live on. On their anniversary day some remembrance of them should be made in common. PART II

GOVERNMENT OF THE CONGREGATION 4. + CHAPTER I ’. Constitutions ; THE GENERAL CHAPTER" :~ 36. The General Chapter, whether Ordinary or E~raor-VOLUME 27; 1968 ’ dinary, lawfully assembled, is the supreme authority ~of987 the Congregation. The General Chapter is the concern of all the Friars. Consequently each Friar has the right and the duty to propose matters for its consideration.

37. An Ordinary General Chapter of Affairs shall be convoked every three years. An Ordinary General Chap- ter of Elections and of Affairs shall be convoked every six years. An Extraordinary General Chapter shall be convoked when the office of Father General becomes vacant. An Extraordinary General Chapter shall be convoked upon the decisive vote of the General Council, with the approval of the Holy See. An Extraordinary Genei:al Chapter of Affairs may be convoked if a two-thirds majority of perpetually professed Friars request it and the General Council consents. An Extraordinary General Chapter of Elections may be convoked if a two-thirds majority of perlSetually professed Friars request it, the General Council consents, and the Holy See approves. 38..The Father General or, if the office of Father General is vacant, the Vicar-General, is responsible for convoking the General Chapter and conducting the elections for delegates thereto. The procedures established in Canon Law, in these Constitutions, and in the General Statutes, and in the~ Rite to be Observed in holding the General Chapter, are to be followed in all General Chapters, whether Ordinary or Extraordinary. Capitulars 39. The incumbent Father General and the four C6uncil- lors General are Capitulars ex ol~cio. The other Capitu- lars are a representative number of Friars elected according to the norms of the General Statutes from: A) Combination of the larger houses; B) Geographic combinations of other houses; C) Friars at large; D) Seniority combinations. The General Chapter alone has the fight to designate which houses of a locality are to be combined and the number of delegates from each combination. Between + Genera/Chapters, if a house or houses, should be estab- 4- lished outside of the localities prescribed, the General 4- Council by a deliberative vote shall determine to which ~’rhrrs locality it or they belong. This designation shall be con- o! t~ Atonement firmed or changed by the subsequent General Chapter. FOR RELIcq0US 40. All perpetually professed Friars have both an active 988 and passive voice in the election of delegates to the Gen- eral Chapter. Capitulars shall attend the Chapter under bne title only. CHAP~R II

THE GENERAL COUNCIL AND GENERAL CURIA 41. The Father General and the four Councillors General constitute the General Council. It is the duty of the Gen- eral Council to govern the Congregation collegially without prejudice to the authority of the Father General. Since the government of the Congregation is collegial, the Father General will see to it that all members of the General Council are well informed concerning the affairs of the whole Congregation so they can actively participate in the government of the Congregation. The General CounciI, together with the Secretary General, the Treasurer General and the Procurator Gen- eral to the Holy See constitute the General Curia. The members of the General Curia shall be perpetually professed and are subject to the Father General alone. The Father General 42. Outside of the time of the General Chapter, supreme authority within the Congregation is vested in the Father General, who with the aid of his Council governs and administers the whole Congregation in accordance with Canon Law, the Decrees of the General Chapter, these Constitutions and the Book of General Statutes. The Father General shall be a priest at least ten years professed and thirty-five years of age. He is elected for a term of six years by the General Chapter and may be elected for a successive term of six years. Should the Father General judge it his duty to resign from office he will submit his reasons for resignation to the Holy See and await its decision. Should it seem necessary to remove the Father General from office, the General Councillors, after due deliberation and a secret vote, will refer the matter in proper form to the Holy See and await its decision. At least once a month and whenever else he may deem opportune, the Father General will convoke and when present preside over meetings of the General Council. With the advice of the General Council the Father General shall implement policies set by the General ÷ Chapter for the Congregation. With the advice and, if ÷ necessary, the consent of the General Council, he shall 4- inaugurate and implement policies that are deemed valuable for the Congregation. Constitutions At least once every three years the Father General, either personally or through a delegate, shall make an VOLUME 27, 1968 official Visitation of each house of the Congregation. 989 The Father General shall prepare and sign any necessary reports to the Holy See. He shall likewise prepare and sign the report to the General Chapter on the state of the Congregation. The Vicar-General and Councillors General 43. Should the office of the Father General become vacant, the Vicar-General, who shall always be a priest ten years professed, immediately assumes the government of the Congregation. According to the norms of Art. 38 above and the General Statutes he shall then convoke a General Chapter. In the absence of the Father General the Vicar-General shall convoke and preside over such special meetings of the General Council as are deemed opportune. Should the office of the Vicar-General become vacant the Father General and the three other Councillors shall elect a priest, ten years professed, to this office. Should the Vicar-General judge it his duty to resign from office he shall submit his resignation to the General Council and await its recommendation. Should it be deemed necessary to remove the Vicar-General from office, the Father Gen- eral and the other three Councillors General, after due deliberation, shalI refer the matter to the Holy See and await its decision. Should the office of a Councillor General become vacant, the Father General and the Vicar-General and the other two Councillors shall elect a perpetually professed Friar to fill it. Should a Councillor General judge it his duty to resign, he shall submit his resignation to the General Council and await its decision. Should it be deemed necessary to remove a Councillor General from office, the Father General, the Vicar-General and the other two Councillors shall refer the matter in proper form to the Holy See and await its decision. Sessions of the General Council 44. It rests with the Father General as President of the General Council to lay before it those matters to be considered at each session. The Councillors, however, have the right to suggest other subjects after these have been considered. ÷ Regular sessions of the General Council shall be con- 4. vened monthly. Special sessions of the General Council ÷ shall be convoked at the request of two Councillors Gen- Friars eral. the Atonement The following matters only may be decided by the decisive vote of the General Council. The responsibility for REVIEW FOR RELIGIOUS making decisions in all other matters rests with the Father General, who is to seek the advice of the General Council- lors before making a decision unless circumstances dictate otherwise. A) Matters assigned by Canon Law, these Constitutions and the General Chapter for decision by decisive vote. B) Interpretation for practical purposes of the Consti- tutions, Book of General Statutes and the Decrees of the General Chapter. C) Change or confirmation of previous enactments of the General Council. D) Promotion to Sacred Orders and to First and Per- petual Vows, and questions regarding dismissal from the Congregation. E) The opening or closing of houses. F) Enactment, in accordance with these Constitutions and General Statutes of regulations regarding religious community life and matters regarding religious observances. G) The election of the Secretary General, the Treas- urer General and the Procurator General to the Holy See, and the acceptance of the resignation or deposition of a member of the Curia. Also, the ap- pointment of a Visitor General for the visitation of the whole Congregation or a notable part of it. H) Convocation of an Extraordinary General Chapter. I) The election of local superiors, their vicars, directors of the Congregation’s formation programs and directors of the Congregation’s apostolic works. J) Extraordinary expenses, loam, mortgages and sales, in accordance with the directives of the General Chapter, and the determination of quotas for contributions to be levied on various houses for the support of the poorer ones, and to meet the general expenses of the Congregation. K) Approval of the General Accounts of the Congrega- tion and of financial reports submitted by the local superiors. L) Legal proceedings of major importance to be initiated or continued in accord with the directives of the General Chapter.

45. In disposing of matters that require the decisive vote of the General Council, all members shall be present. If a member cannot participate the session shall be post- + poned. If the session cannot be postponed the other mem- + bers of the General Council shall elect a qualified Friar + to replace him. In matters which require the decisive vote of the Gen- Constitution~ eral Council the Father General acts invalidly if he re- jects the majority vote. In matters which do not require VOLUME 27, 1968 the decisive vote of the General Council a quorum of 991 three, one of whom must be the Father General or, in his absence, the Vicar-General, shall be competent. In the disposition of matters that do not require the decisive vote of the General Council, the Father General shall seriously consider the opinion and the votes of the Councillors. However, he need not follow the vote of the Council even thougil it be unanimously against his opinion. The minutes of each session of the General Council shall be kept by the Secretary General, signed by the Councillors General and preserved in the archives. CHAPTER III

THE CANONICAL VISITATION 46. The aims of the Canonical Visitation by the Father General or his delegate are: To strengthen the bonds of fraternity, unity and charity within the Community and the Congrega- tion; to inspire Friars to strive for greater holiness; and to encourage the Friars to greater efforts in the apostolates of the Congregation. At least one month before, the superior of the house will be informed of the impending Visitation. He will then make this known to the Friars of the house. In the Book of Visitations the Visitor will record any recommendations or ordinances he deems proper. He will likewise prepare a written report of the Visitation for the General Council

CHAPTER IV

LOCAL COMMUNITY GOVERNMENT 47. The General Chapter shall designate certain houses into Regions if this is judged useful for the good of the Congregation. A) 1. A Region is a territory where the pastoral care of the people is entrusted to the Congregation; 2. Or, a Region is a geographical grouping of parishes and houses. Each Region shall have its own regional superior and council with as many members as the regional statutes indicate. B) The Father General and General Council shall ap- ÷ point the regional superior after a consultative vote + of the Friars in the Region has been taken. Regional ÷ councillors are elected by the Friars of the Region; Friars these elections, however, must be confirmed by the the Atonement GeneraI Council. C) Regional superiors and councillors serve for a term REVIEW FOR RELIGIOUS of three years unless a General Chapter intervenes. 992 In this instance their term ends, although they continue to serve until new elections have been completed and confirmed. Friaries 48. All the Friars are to be assigned to specific houses or regions of the Congregation, even if their particular work is not directly attached to a particular house. All houses of the Congregation are called friaries and the local superior of each is called its Guardian. Local superiors are to be perpetually professed. Each local superior serves for three years or until the next General Chapter. He may serve for a second three year term and, exceptionally, for a third in the same house. Ordinarily no Friar may serve as Guardian more than three consecutive terms either in the same house or in different houses.

49. Each friary is to have a friary council with as many councillors as the local statutes provide. These Friars share responsibility with the local superior for the government of the community. Friary councillors are to be perpetually professed and, with the exception of the first councillor, who is the fl:iary’s vicar, all shall be elected by the Friars of the house to serve a term of office which coincides with that of the local superior. In these local elections junior professed Friars have active voice. No Friar may serve for more than two consecutive terms on a friary council in the same house. The friary council shall meet monthly under the leadership of the local superior, who shall prepare its agenda. When these matters have been treated then the councillors may introduce other subjects. In houses with less than five Friars the Father General may dispense from the prescription calling for a friary council. Local Chapters 50. In order to adapt to the needs and conditions of a particular house or region, the friary or regional council concerned, after consulting the community, shall draw up their own book of statutes, which shall be submitted for approval to the General Council. Periodically, local and regional superiors are to call + the Friars together for a house or regional chapter, that ÷ is, a general meeting where policy, religious life and 4- matters of special interest to the Friars shall be discussed. Constitutions

VOLUME ZT, Z968 A New Charter of Charity of the Order of Citeaux

[Editor’s Note. M. Basil Pennington, O.C.S.O., of St. Joseph’s Abbey; Spencer, Massachusetts 01562, has been kind enough to provide the REvIEw with the text of an initial schema for a new charter of charity for the Cistercians. The schema was prepared by the constitutional Renewal Commission of the Order. of Cistercians of the Strict Observance (Trappists). It must be emphasized that the document is only an initial schema, th~tt it has not yet been fully discussed within the Cistercian Order, and that it is in no sense an official and authoritative statement of the Order. Even the designation of the Cisterc]ans of the Strict Obsen,ance as the "Order of Citeaux" i~ a suggestion of the schema, not a settled designation; In other words,’the document printed below is a schema--a working paper to serve as a basis for discussion within the Order as it prepares to renew itself according to the wishes of Vatican Council II. Only the main text of the document is printed here. The complete edition of the schema includes copious notes and explanations which it was felt could be omitted for the purposes of.publication in the REvmw. Abbreviations used in the document.as printed here are the following: AG = Vatican Council II’s Decree on the Church’s Missionary Activity; Ex. Parv. = The Little Exordium; GS = Vatican Council II’s Constitution on the Church in the Modern World; LG = Vatican Council II’s Constitution on the Church; PC = Vatican Council II’s Decree on Religious Li[e; RB = The Rule of St. Benedict; and RM = The Rule oI the Master. Readers may find it of interest to compare and contrast the schema for "A Eife Charter for the Sisters Adorers of the Most Precious Blood" that appeared in REvIEw for RELIOIOUS, volume 25 (1966), pages 557-89.] ÷ INTRODUCTION " ÷ 1. United in Christ, led by the Holy Spirit, journey- ÷ ing to the Kin~gdom of the Father, the pilgrim Church has welcomed the news of salvation which is meant for Charter oy Charity every man. Gathered in Council, under the Holy Spirit, probing more profoundly into its own mystery, the Church set [or itself the goal to intensify the daily 994 growth of all the faithful in Christian living, to be more responsive to the needs of our times, to nurture whatever can contribute to the unity of all who believe in Christ and to reach out to all mankind. Hence the Second Vatican Council had special reason to call for renewal in the lives of thbse who bind themselves to the evangelical counsels and thus are committed to the honor and service of God under a new and special title. 2. This summons, which was addressed in a particular way to us as members of communities wholly dedicated to contemplation, gave expression to a deep aspiration already intensely alive in our Order. The Founders of Citeaux were in quest of a truly authentic response to the perennial values of the monastic vocation. As we write this new Charter for our Cistercian life we are conscious of the need to enter more deeply into this same quest. At the same time we seek to respond to the signs of the times and the needs of the Church by expressing and living in a vital contemporary way the charism which our Fathers shared with the Blessed Benedict and expressed through the power of the Holy Spirit in their lives. We can do this only if all of us, monks and nuns, individually and as communities, strive to be renewed in the same Spirit. 3. This new Charter should be seen within the history of our Order as another stage in a constant and con. tinuing development. It reflects our history and concrete life, develops new insights from both the sacred and secular sciences which must enrich our monastic vocation, and opens the way for us to continue to evolve with the Church and the family of man. 4. In formulating our new Charter we turn to the source of all Christian life, the Gospel, as embodied in the Rule of Saint Benedict and lived by our Cistercian Fathers, to the Charter of Charity and all the subsequent historical and cultural developments of our tradition and to the needs of a contemporary Church and society. 5. The Rule of Saint Benedict remains the basic Code of our Order. Following in the footsteps of our Cistercian Fathers, we seek to live the evangelical life according to the monastic tradition as it has been syn- thesized in this Rule. This new Charter seeks but to place this heritage within the flow of ecclesial tradi- 4. tion, and to establish structures which will enable us to live our profession of the Rule in a way that is con. stantly meaningful. 6. The supreme law in our Order is that of fraternal ~harter ot Charity love, which is the new commandment of Christ (cf. .In 13,34) and the fulfillment of the law (cf. Rm 13,10). VOLUME 27, 1968 This is the bond which unites us. For this reason, and 995 as a sign of our intimate union with our Fathers and our desire to live according to their spirit, we call our Charter, the New Charter of Charity. 7. This means that we must respect the Christian dignity of each monk and nun and the unique character of each community, that we must be responsive to the Sl~irit speaking within us. With full consciousness of our responsibilities, each one of us must effectively share in the life and government of our communities and Order. 8. Our laws and structures are to be in the service of evangelical freedom. They give our life a stability which it needs. They open the way for us to full growth in Christ (cf. Ep 4,13; Col 1,28). They must always be such that they do truly serve to strengthen our bond with one another and enable us to realize our most basic aspirations after fulfillment through union with God. Only those which are required by the essential characteristics of our Cistercian life are expkessed in this Charter. Others which arise from the realization of needs common to the whole Order are placed in the Customary of the Rule, which will remain under constant review. CHAPTER ONE LIFE CONSECRATED BY THE PROFESSION OF THE EVANGELICAL COUNSELS

ARTICLE ONE

THE INNER MEANING OF THIS STATE OF LIFE A Personal Call 9. Jesus Christ, God made man, "the Way, the Truth, and the Life," is given to us in the New Cove- nant as our model, that we might follow in his steps (cf. 1 P 2,21; 1 Co 11,1) and that he "might be the eldest of many brothers" (Rm 8,29). But such, is the perfection of "the image of the unseen God" (Col 1,15) that each one of us can reflect only certain aspects of his beauty. Whence the great number of vocations in the Church: the Spirit "distributes different gifts to different people just as he choses" (1. Co 12,11). It has + pleased God to invite some to follow a special path + of holiness, to imitate "more closely" (LG 44; PC 1) + his Son, virgin and poor, who had "nowhere to lay his head" (Mr 8,20; Lk 9,58) and who "emptied himself to assume the condition of a slave, and became as men are; and being as all men are, he was humbler REVIEW FOR RELI61OUS yet, even to accepting death, death on a cross" (Ph 2,7-8). 10. Mary, Jesus’ Mother, went before us on this way of virginity for the love of God. By her "Fiat" (Lk 1,38) given in faith, the "highly favored one" (Lk 1,28) who knew not man (cf. Lk 1,34), consecrated herself wholly to the work of the Redemption. "Taken up body and soul into heavenly glory" (LG 59), she is the Church’s living sign of the spiritual fruitful- ness of virginal consecration. 11. John the Baptist, the greatest of the children born of woman (cf. Mt 11,11), completed his self- emptying as he effaced himself before the "Lamb of God" (Jn 1,29.36): it must be that Jesus become great and that he, John, fade away (cf. Jn 3,30). His rigorous asceticism, his life in the desert, as well as his special prophetic mission invite us to find in him that virginal simplicity which enables him to speak of himself as "the bridegroom’s friend, who stands and listens," and who "is glad when he hears the bridegroom’s voice" (Jn 3,29). In the end, John foreshadowed the "Lamb of God" in his obedience to the divine will, even to a martyr’s death (cf. Mt 14,3-12; Mk 6,17-29). 12. Mary the virgin and mother, Joseph her chaste husband and guardian of her virginity, . John the Bap- tist, all were led by the Holy Spirit and anticipated the explicit invitation of Christ. It was only when he came preaching that the Master uttered those words which were destined to inspire so many through all succeeding generations: "...there are eunuchs who have made themselves that way for the sake of the kingdom of heaven. Let anyone accept this who can’~ (Mt 19,12). In Jesus’ teaching, the "kingdom of heaven" is the salvation which has been proclaimed, the New Covenant which has been established by the coming of the Son of God and which will find its full realization in the world to come. Virginity chosen for the sake of the kingdom anticipates the time when the risen Christ will have completely swallowed up death in victory (cf. 1 Co 15,54). "For at the resurrection men and women do not marry; no, they are like the angels in heaven" (Mt 22,30). Under the Old Dispensation the spiritual meaning of virginity was already known and expressed in Jeremiah who embraced celibacy at Yahweh’s word in view of the times to come, but it belongs to the Church of the New Covenant to perceive the full grandeur and dignity of Christian celibacy. 13. In its life and in its teaching the primitive 4, Church faithfully preserved this "divine gift" (LG 43) of virginity for the love of God. Saint Paul, wishing Charter of Charity that all the world were as he, told celibates and widows that it was good to remain as they were: "i believe VOLUME 27, 1968 that in these present times of stress this is right" (cf. 1 997 Co 7). He, who in writing to the Ephesians .would extol the dignity and sacramentality of Christian marriage (cf. Ep 5,21-33) did not hesitate to affirm that "the man who sees that his daughter is married has done a good thing but the man who keeps his daughter unmarried has done something better" (1 Co 7,38). 14. This charism which the Church received through the Holy Spirit gradually acquired an established form in the midst of the people of God. During the first two centuries celibacy for the sake of the Word, without any explicit recognition as a special juridic structure, was embraced by a multitude of Christians. These virgins were considered as Saint Cyprian said, "the most illustrious part of Christ’s flock." 1 The profession of the evangelical counsels has continued up to our own days to adorn the Spouse of Christ. Through the course of the centuries it has become more stable, more diversified, ever richer. After being principally of the monastic type during the first part of the Middle Ages, it began to give birth, especially after the twelfth century, to new religious families responding to new needs of the Church. 15. Carrying forward the teaching of the Council of Trent, the Fathers of the Second Vatican Council expressed clearly the importance of this state of life in the Church, asserting that "although the religious state constituted by the profession of the evangelical counsels does not belong to the hierarchical structure of the Church, nevertheless it belongs inseparably to her life and holiness" (LG 44). As in the case of every other Christian vocation, the consecrated life is a response to a personal call from God addressed to a particular individual. To this biblical call which we receive through the Church, the Holy Spirit adds his interior grace, giving his gifts to the members of Christ, enlightening and inspiring them in his own mysterious way, guiding and adorning them with different charisms for the good of all mankind (cf. Am 2,10-11). Our Response to This Call 16. God, who has freely committed himself and has remained faithful to his promises, the "God of truth," ÷ the "God-Amen" (Is 65,16), has brought about the full- ÷ ness of salvation in Christ, who is the "Yes" to God, the "Amen" to God (cf. 2 Co 1,19; Rv 3,14). It is "through him, in him and with him" that we say "Yes" to God, Ch~rt~r o~ ~,harit~ that we respond in faith to his love, that we express our "Amen to the praise of God" (2 Co 1,20). Upheld REVIEW FOR RELIGIOUS 1 The Habit ot Virgins, trans. A. Keenan, "The Fathers of the 998 Church," v. 36 (New York: Fathers of the Church, 1958), p. 33. by the hope of meeting the Lord "face to face" (cf. Gn 32,31; 1 Co 13,12) and drawn by the "Father of all light," from whom we receive "all that is good, everything that is perfect" (Jn 1,17), we seek to conform. "ourselves ever more to Christ and to follow him "more closely" in his going to the Father (cf. Jn 14,12). It is the Father himself who calls us in the Holy Spirit and receives us, through the invitation and acceptance of the Church, to the praise of his glory (cf. Ep 1,14). 17. The profession of the evangelical counsels in the Church is but the flowering of the Christian initiation. Through the grace of Baptism we die to sin and become men possessed by the Holy Spirit. "This same Spirit gives himself in a fuller way in Confirmation, to assure the stability and vigour of our Christian existence; it is to him that the martyrs and the virgins owe their victory over the attractions of the perishable.." Now, in order to gather more abundant fruit, we wish, by the effective practice of the evangelical counsels to free ourselves from those obstacles which may draw us away from the fervor of charity and the perfection of divine worship (cf. LG 44). The religious life is then a "special consecration which is deeply rooted in the baptismal consecration, expressing it more fully" (PC 5). Many of those who "tend towards holiness by a narrower path" (LG 13) enter into a community of brethren which is "united, heart and soul" (Ac 4,32) where they mutually sustain each other. This union of brethren finds its greatest expression and its actualiza- tion in "the meal of brotherly solidarity" (GS 38), the efficacious sign of the union of brothers with one another and the Church universal in the glorious Body and Blood of the Lord. ARTICLE Two

THE SIGNIFICANCE OF THE PROFESSION OF THE EVANGELICAL COUNSELS IN THE CHURCH TODAY

The Spiritual Growth of the Individual 18. If the Church has again insisted on the importance of the religious state it is because experience ÷ gives witness to the innumerable benefits that derive ÷ from this "divine gift" (LG 43). ÷ The profession of the evangelical counsels is.seen first of all to facilitate the spiritual growth of the individual who is faithful to the divine call. Although all Chris- tians have been called to "freedom and glory as children VOLUME 27, 1968 of God" (Rm 8,21), Saint Paul teaches us that those who 999 persevere in celibacy for the love of God find a greater spiritual liberty. According to him, marriage is open to the danger of being seen only in itself, without the profound reality which it signifies: divine agape. Because of a duty to please the other (cf. 1 Co 7,33-34) the married man or woman has to worry about the affairs of the world. For the married person then it is more difficult to follow the ideal of the beatitudes: to be poor with Christ, to hunger and thirst with him, to suffer for his sake. "An unmarried man can devote himself to the Lord’s affairs" (Ibid.). Seeking to please Christ alone, the virgin, undivided in heart, appears in the Church as one whose life is wholly ordered to God and whose exterior activities embody this total consecration to the Master. Here is the ideal condition for the pilgrim who wishes to go ever deeper into the desert, to meet his God (cf. Ex 19,17). 19. When the Fathers of Trent said that the state of virginity or celibacy is "better and more blessed" than that of marriage, they had in mind this doctrine of Saint Paul, even borrowing at times his own expressions. This doctrinal tradition is again echoed in the thought of the Second Vatican Council. Chastity "for the sake of the kingdom of heaven" (Mr 19,12) is presented as "freeing, in a singular manner, the heart of man" (PC 12) so that "he may, more easily and with undivided heart, dedicate himself to God alone" (LG 42). The religious state "gives its members greater freedom from earthly cares" (LG 44); it permits them "to follow Christ more freely and imitate him more closely" (PC 1). 20. The profession of the evangelical counsels locates the consecrated person in the depths of the Paschal Mystery; it unites him more intimately with Christ in his "baptism" of the cross (Mk 10,38; Lk 12,50) and in his resurrection. Saint Paul saw Christian asceticism as a dying of the old man, as going down into the tomb with Jesus, entering into his death through baptism (cf. Rm 6,1-11; Col 2, 11-13). Saint Luke places the counsel of virginity in the Christological context of Saint Paul: "There is no one who has left house, wife, brothers, parents or children for the sake of the kingdom of God who will not be given repayment many times over in this present time and, in the world to come, eternal life" (Lk 18,29-30). To leave wife and children is to renounce marriage and to realize in an eminent way the condition demanded by Christ of those who wish to follow him, carrying the cross (cf. Lk 9,23). The Christian life in union with the Lord does not end at Calvary. God "raised us up with him and gave us REVIEW FOR RELIGIOUS a place with him in heaven, in Christ Jesus" (Ep 2,6). 1000 By the holocaust of perpetual continence, one vowed to celibacy is "set apart," "dedicated; .... consecrated" to God, and thus participates in the exaltation of Christ: "All he need worry about is being holy in body and soul" (1 Co 7,34).

The Extension of the Reign o[ Christ in the World 21. If the profession of the evangelical counsels is a cause of spiritual growth for the consecrated person himself, it is also ordered to the good of the entire Church and of all mankind. "The evangelical counsels which lead to charity join their followers to the Church and its mystery in a special way. Since .this is so, the spiritual life of these people should then be devoted to the weffare of the whole Church" (LG 44). If every Christian, in virtue of his baptism and confirmation, ought to bear witness and radiate Christ, it is evident that the profession of the evangelical counsels insofar as it is a structure of life and holiness in the Church, ought to share in a special way in the sacramentality of the Church in the world. Christ, through the vivifying Spirit, has formed his Body which is the Church as "a universal sacrament of salvation" (LG 48), as an efficacious sign and "instrument of the Redemption" (cf. LG 9). We are conscious then of our obligation to be vitally significant, so that the Church-sacrament can realize itself in us, according to the measure of the grace we have received from Christ. 22. The value of the religious life as a sign has been abundantly underlined in the texts of the Second Vati- can Council. The profession of the evangelical counsels "manifests and signifies, by a more intimate consecration to God in the Church, the inner nature of the Christian calling" (AG 18). While the charity which is active within the secular world identifies itself concretely with the tasks and activities of the world, the profession of the evangelical counsels brings clearly into view the deeper, transcendental and supramundane dimension of Chris- tian life. In a striking manner, this profession attests to the truth that "the world cannot be transformed and offered to God without the spirit of the beatitudes" (LG 31). In transcending not only in spirit but also effectively and visibly the very noble values of Christian marriage, . of the possession of the good things of this world and of the free disposition of one’s own life "in pursuit of an excellence surpassing what is commanded" (LG 42), the consecrated religious preaches in his own life the Sermon on the Mount. He reminds all that we ought to use this world as men not engrossed in it, that this world is passing away (cf. 1 Co 7,31). VOLU./VIE- 27, 1968 23. Because of its greater spiritual liberty, a life con- 1001 secrated by the profession of the evangelical counsels can become a very efficacious sign of the saving love of God, universal and multiform. That is why the Council ex- horts religious "carefully to consider that through them, to believers and non-believers alike, the Church truly wishes to give an increasingly clearer revelation of Christ. Through them Christ should be shown contemplating on the mountain, announcing God’s kingdom to the multitude, healing the sick and the maimed, converting sinners to a better life, blessing children, doing good to all, and always obeying the will of the Father who sent him" (LG 45). The profession of the evangelical counsels, then, is "the very heart of the religion that has come to us from the first days; it is devotion wholly founded on Christ; it is the ancient heritage of the Church of God. It was prefigured in the time of the prophets. John the Baptist, at the dawn of the New Covenant, established and renewed it. The Lord himself lived it. And his disciples, while he was still with them, ardently desired it." " CHAPTER TWO THE CISTERCIAN VOCATION

ARTICLE ONE

CISTERCIAN LIFE AS ONE AMONG THE DIFFERENT FORMS OF RELIGIOUS LIFE Monastic Lile 24. The phenomenon of monastic life is found almost universally in the history of religions. Secretly drawn by the grace of the "unknown God" (LG 16) and experiencing their fundamental powerlessness, men of the most varied religions and cultures have been led to a certain withdrawal from society, and separation from family ties, to a rigorous personal poverty and asceticism. "In shadows and images" these "pilgrims of the Absolute" have striven after purity of heart, goodwill towards all men, a greater interiority leading to a truly deep and lasting personal peace. In this peace they have experienced something of God, who is the "eternal Peace." Through these elements of asceticism, interiority, total abandonment to an ultimate obscurely present, through this monastic way of life, divine grace has been poured into their hearts by the Spirit through the universal redemption of Christ and has brought them into the flow of salvation history. REVIEW FOR RELIGIOUS 25. The revelation of the loving goodness of God, 1002 William of St. Thierry, Letter to the Carthusians, I, 3. made first to Abraham when he was invited to leave his family and his people to become the Father of all the faithful (cf. Rm 4,11-12), came to direct a basic human aspiration to a yet higher goal. God entered personally into our history to gradually transform the religious conscience of man. He chose for himself a people and educated them in a special way, preparing them for the coming of Christ. In the formation of the Hebrew people as they marched towards the Land of Promise the desert experience played an important, even essential role. Their prophets reflecting back upon it, elaborated a theology of the desert which would inspire the monastic movement lived within the fullness of the historical revelation. The desert is the place where God submitted Israel to the test to teach him that "man does not live on bread alone but that man lives on everything that comes from the mouth of Yahweh" (Dt 8,8). The sobriety of the cult of the desert would not let the Israelites be content with a formalistic piety, but called them to truly seek God. Recalling the disobedience of this "headstrong" people (Ex 82,9; 33,8-5), the Spirit urges us that at least today we ought not to tempt God (cf. Ps 95,7-8). Finally purified by the experience of the desert, Israel would be open to intimate converse with her Lord, Yahweh. It is the time for espousals (cf. Ho 9,16.21). 26. The Rekabites wished to prolong this ideal time; the Essenes, to make it return. Through the cours~ of the centuries Christian monasticism would draw from these spiritual treasures, adding to them the riches of the New Testament, above all the example of Jesus led into the desert by the Spirit (cf. Mk 1,12). To go into the desert is to leave behind the normal conditions of human life. It is to leave behind the comfortable surroundings of c~vlllzatlon and qmckly experience the hardships of solitude: ?’What did you go out into the wilderness to see? A reed swaying in the breeze? No? Then what did you go out to see? A man wearing fine clothes? Oh no, those who wear fine clothes are to be found in palaces" (Mt 11,7-8). A hard life, however, is only the outer shell of a religious experience of the desert. The man who is led by the Spirit to follow Christ quickly discovers the spiritual riches that are hidden within. Putting distance between ÷ oneself and the city with its preoccupations is the most ÷ radical way to keep from being submerged in the "cares ÷ of the world" which too often choke the Word, ren- dering it unfruitful (cf. Mt 13,22). Solitude leads a manCharter o] Charity back to a true perspective of himself. Exposing all his pretences, it impresses upon him the evidence of his own VOLUME 27, 1968 personal poverty, of his total destitution, his need of 1003 God’s help. In a word, the desert is the ideal place to encounter God, to return to Yahweh: "That is why I am going to lure her and lead her out into the wilderness and speak to her heart" (Ho 2,16). 27. What distinguishes Christian monasticism and gives it its preeminence is the inner meaning it receives from the New Testament, the Gospels, the fullness of the revelation: "Even the angels long to catch a glimpse of these things" (1 P 1,12). The monastic life is above all centered on "Christ, the Son of the living God" (Mt 16,16) and "the Light of the nations" (LG 1) and the sign of God’s love in our midst (cf. Jn 3,16; 13,34; 14,9). The monk seeks a God whom he knows in Christ. He is conscious of belonging to the human family that has been wounded and subjected to sin (cf. Rm 7,23) but also redeemed and renewed by him who became "our wisdom, and our virtue, and our holiness, and our free. dom" (1 Co 1,30). It was the word of the Master with its invitation to leave all to follow him that inspired Saint Anthony, and so many after him, to withdraw into the desert. There they struggled with sin and passion, they gave themselves to rigorous asceticism, they strove for incessant prayer and perseverence in this new form of martyrdom. Living in the continual presence of the Lord they were admitted to the contemplation of divine mysteries. The des- erts of Egypt, Syria and Palestine attracted many ascetics. Some lived in complete solitude, some, under the spiritual guidance of an "Abba"; others joined the "Koinonia," following the example of the primitive Je- rusalem community. This latter form, initiated by Saint Pachomius, largely inspired later monasticism. Saint Benedict gathered together and adapted the better elements of the preceding monastic tradition. He proposed his Rule as an initial way of conversion, directing his disciples who thirsted for greater perfection to the Holy Scriptures and the doctrine of the "holy Fathers" (c[. RB 73). Because of its discretion and adapt- ability the Benedictine Rule became the principal monastic code in the West, while the Orient has received its inspiration for the most part from the Rules of Saint Basil. 28. The Fathers of the Second Vatican Council have ÷ insisted that "in the East and in the West, the venerable ÷ institution of monastic life should be faithfully pre- ÷ served, and should grow ever-increasingly radiant with its own authentic spirit. Through the course of centuries, this institution has been of value to the Church and the human community" (PC 9). The Council recognized REVIEW FOR RELIGIOUS two forms of monastic response; the one hidden and 1004 wholly consecrated to divine worship; the other legitimately taking up some apostolate. Nevertheless the Council asserted that "the principal task" of all monks "is a humble and noble service of our divine Lord within the confines of the monastery" (Ibid.) The Cistercian Life 29. Today, the Church, through the voice of the Council, asks us to renew our monastic life according to "the spirit and aims of our Founders" (PC 2). Through the grace we share with our Fathers, we are convinced that the Cistercian life can continue to bear fruit for the Church of today and tomorrow. But this will be so only if we are attentive to the Holy Spirit and able to distinguish the permanent values in the patrimony bequeathed to us by our Fathers which we must re-express in the socio-cultural context of our own times. Giving ourselves to this work of "renewal and adaptation" we wish truly to seek a deep understanding of the charismatic intuition of our Fathers, to perceive their "spirit," that is, the totality of the essential principles of their spirituality, which it was given to them to objectify within the Church and to transmit to us a "letter," that is, all the practical determinations meant to incarnate the essential principles in a certain historical epoch, a certain society, a certain culture. Because of the inevitable changes of time and circumstances, in accord with a dialectic willed by Divine Providence, the "letter" of the Founders, in a new historical situation, finds itself sometimes in conflict with their "spirit." We have then the right and the duty, in order to be fully faithful to the "spirit," to confront the "letter" with the signs of the times, weighing and verifying all things, retaining what is good (cf. 1 Th 4,21) and creating where necessary new structures, but not before first calling upon God in most earnest prayer to guide our undertaking to a happy conclusion (cf. RB Prol. 4). 30. Our Cistercian Fathers were indeed living a re-presentation of the spiritual plenitude of Saint Ben- edict. Their own particular grace was an outburst of fervor and of love for Christ whom they wished to serve with greater generosity. To achieve this it was not their thought to establish in the Church a form of monastic life new and untried. They simply resolved to observe ÷ "more closely and more perfectly the Rule of Saint Ben- ÷ edict" (Ex.Parv. ch.2). Keenly alive to the value of au- ÷ thenticity, they looked for the "direct way of the Rule in every circumstance of their life," rejecting all that ran Charter ol Charity counter to its integrity (Ibid., ch.15). New soldiers of Christ enrolled in a spiritual militia, carrying on the VOLUME 27, 1968 combat in solitude far fi:om the affairs of the world, they 1005 labored to gain their living and to be able to offer to all a fitting hospitality. Poor with the poor Christ, they despoiled themselves of all that was superfluous and were content with the more simple, thus sharing in the humble state of the poor of Yahweh and placing all their confidence in the Lord. Their attachment to the Benedictine Rule was above all in the service of love, the queen of the virtues, towards which all the observances were ordered. On a deeper level their spiritual enthusiasm was centered on Christ. It was because they wished to prefer nothing to him (cf. RB 4,21) that they returned to a more faithful observance of the prescriptions of Saint Benedict, their "guide, teacher and legislator." It was on the cross, with Christ, that they made their profession, hoping to remain faithful to him. Mary, the "new Eve" at the side of Christ, the tender Mother of Christians, they honored as the Queen of heaven and earth. 31. The doctrine of the relationship of the "letter" to the "spirit" was present in the thought of the first Cistercians; it explains some of the decisions they made. Thus, of the monastic traditions introduced after the time of Saint Benedict, our Fathers retained some and rejected others according as they did or did not enable them to live the Rule in a more authentic way in the context of their own times. Indeed, to better incarnate the "spirit" of the Patriarch of Western Monasticism, they did not hesitate to set aside observances of the Rule itself and to create new forms. It was "~ight, in fact, that what was established for the sake of charity, should be omitted, discontinued or changed for something better when charity called for it. On the other hand, it would have been erroneous to wish to maintain contrary to charity something that had been established for its sake." 3 32. We have received from God the Cistercian charism. We share it with our Fathers. As they had, so we have the right and duty to bring it to concrete realization within the Church of our times. This co-responsibility demands on our part that today we clearly discern what are the essential principles of the spirituality of Saint Benedict, and what concrete form our creative fidelity to these principles ought to take. ÷ The true son of Saint Benedict, first and above all, ÷ seeks God (cf. RB 58,7) in the love of Christ (cf. RB ÷ 4,21). This search for God finds its highest expression in the "Work of God" (cf. KB 19; 43,1.3), which must be Charter o] Charity nourished by sacred reading (cf. RB 4,55; 48,1) and by intense personal prayer (cf. RB 4,56; 20). It is lived in REVIEW FOR RELIGIOUS

1006 St. Bernard, A Book on Precepts and Dispensations, II, 5. the midst of a community of love (RB 72,1-8), where all the brethren in their zeal for humility (RB 58,7) seek to obey one another (RB 71,1) and before all others, their abbot (RB 71,13), who holds for them the place of Christ (RB 2,2; 63,13). Identifying with the poor, they are ready to add manual labor, according to the example of our Fathers and the Apostles, to their habitual asceticism of silence, vigils, fasts and abstinence (RB 48,8). The workshop in which the disciple of Saint Benedict does all this is "the enclosure of the monastery and stability in the community" (RB 4,78) far from the affairs of the world (RB 4,20). Recognizing our authentic vocation in this very clear Benedictine doctrine, we proclaim with Saint Bernard that "our life is one of self-abasement, humility, voluntary poverty, obedience, peace and joy in the Holy Spirit; it is submission to a master, to an abbot, to a Rule, and to a discipline; it is living in silence, fasting and watching, praying and manual labor; above all it consists in following the more excellent way which is charity." 4 33. All these fundamental values must be brought into confrontation with the signs of our times. Thus we will be able to distinguish among the particular determinations of the Rule which of them still correspond to its true "spirit," and which of them ought to give place to new forms better able to realize the fullness of Bene- dictine life in the Church of today. Because the differences between their respective historical situations were not so great, our Fathers of Citeaux were able to live in the "spirit" of Saint Bene- dict retaining most of the particular determinations of the Rule. Today the world situation is almost entirely different. And therefore we realize that often we must be creative if we wish to live in full conformity with the "spirit" of Saint Benedict and our Cistercian Fathers. ARTICLE TWO

THE CONTEMPORARY VALUES OF CISTERCIAN LIFE Its Value in Regard to Personal Fulfillment 34. In addition to the values it shares with the other forms of religious life, the Cistercian life is able to bring forth both for the individual and for the Church 4. particular fruits flowing from its own proper character. + Being wholly dedicated to contemplation, our Insti- tute seeks before all else to give to each monk and nun Charter ot Charity the possibility of the greatest spiritual liberty in order to VOLUME 27, 1968 ~St. Bernard, Letter 151, trans. B. James, Letters o] St. Bernard of Claimaux (London: Bums, Oates, 1953), p. 220. 1007 be open to God alone without any other concern, not even that of a ministry or special service among the people of God. In spite of the urgent necessities of the active apostolate, the Second Vatican Council has insisted that institutes whose life is wholly contemplative should retain their proper character and their withdrawal from the world (cf. PC 7). The peace of the Cistercian cloister, while remaining open to all the concerns of the Church and the progress that is taking place within the human family, yet frees us from whatever does not pertain to contemplative love, to adhering mind and heart to Christ, our God. This spiritual liberty of the monk and nun is an extension of the special freedom enjoyed in every consecrated life. Besides the freedom enjoyed in regard to the values of Christian marriage, of the possession of material goods and of the free disposition of one’s own life "in pursuit of an excellence surpassing what is commanded" (LG 42), the contemplative transcends even the values of specialized visible apostolates, although these are so necessary in a missionary Church. If we forego this aspect of Christian charity it is to realize more effectively and surely its deeper dimension: the perfect union of the soul with God. "You are freer from the distractions and delights of the world; seek all the more to please God" (Ex.Parv.. 14). 35. Our spiritual ascent is also characterized by a radical asceticism intended to help create and preserve our spiritual liberty as monks. To the renunciation found in the counsels of virginity, poverty and obedience Cis- tercian asceticism adds that of withdrawal from the world, silence, watching and fasting. These are meant to penetrate to the most secret attachments of the human heart, unmasking disordered passions liable to escape a less radical asceticism. It is the experience of the desert: "But what does it mean: to have come into solitude? It means to consider this world as a desert, to desire the Fatherland, to have only so much of this world as is sufficient to complete the journey." ~ Because of the "law of sin" which is still alive within us (cf. Rm 7,23) it is very difficult for a man. to detach himself from the values sacrificed by our monastic profession. The "spirituality of the desert" certainly brings a great freedom but it also involves a painful detachment and demands a great fidelity to divine grace. "That there should be in the middle of great modern cities, in the richest of countries, as also on the plains of the Ganges or in the forests of Africa, men and women capable of finding complete fulfillment in a life of adora- REVIEW FOR RELIGIOUS St. Aelred, Sermon 5: First Sermon [or the Feast o] St. Benedict 1008 (P.L., v. 195, col 244C-D). ¯ o o tion and praise, who consecrate themselves wllhngly to thanksgiving and intercession, who freely make. themselves the surety of humanity before the Creator, the protectors and advocates of their brothers before the Father of the heavens, what a victory for the Almighty, what a glory for the Savior. And monachism, in its es- sense, is nothing else." ~ 36. In the midst of this "labor of obedience" (RB Prol. 2) we experience "how good, how delightful it is for all to live together like brothers" (Ps 133,1). While learning by the help of many brethren how to fight against the devil (cf. RB 1,4) we can love our brothers with a tender and chaste love, having a profound respect for each one (Rm 12,9-10), carrying each other’s burdens (Ga 6,2), patiently enduring one another’s infirmities, obeying one another, seeking not what is useful to self, but rather what benefits the other (cf. RB 72,4-8). Such fraternal love is not only the strongest safeguard for chastity (PC 12), it fulfills the law of Christ (cf. Rm 13,8-10; Ga 5,15) and responds to a man’s basic need to give himself in love in order to live in union with the Father and with his Son, Jesus Christ (cf. 1 Jn 1,3). 37. Enriched by the experience of centuries, the Cis- tercian monastic life, in spite of its particular austerity, can hope to bring together the necessary conditions for the maturation of a well-balanced community, provided, of .course, that those who bind themselves to the community by profession are freely and maturely responding to a true call from the Lord. Saint Bernard noted that "the variety of our observances forestalls tedium and acadia." In this variety we wish to find more and more the original Benedictine equilibrium, balancing sacred reading, the "Work of God" and labor. This is in effect "what Saint Benedict said, or rather the Holy Spirit in Saint Benedict. He did not say that we ought to be attentive to reading, as Mary, and omit the corporal work of Martha. He recommended both to us, assigning certain times to the occupation of Mary, and others to that of Martha’." 7 That sincere love of our brothers which favors the full development of the affective life of each is also an important factor for equilibrium in our life. The Cistercian Life in the Presence of the World Today +~,

38. If we do not, in fact, exercise any specialized serv- ÷ ice in the Church of Christ, we are nevertheless con- Charter o] Charity 6Plus XII, Allocution to the Congress on Oriental Monastic Studies, April 11, 1958 (Acta Apostolicae.Sedis, v: 50 (1958), p. 285. VOLUME 27,.1968/, . ~ St. Aelred, Sermon ~or the Feast ol the Assumption (P.L., v. 195, col. 307). 1009 scious that in virtue of the plenitude of love towards which we are tending we must dedicate ourselves to im- planting and strengthening the reign of Christ in souls, to spreading it to all the universe (cf. LG 44). "The contemplative life belongs to the fullness of the presence of the Church" in every region (AG 18). We wish to be truly part of the Church-as-sacrament according to the role that is proper to us, over and above that which is proper to all religious. 39. Fundamentally, our Cistercian life is a living manifestation of the most profound dimension of the mystery of the Church: the ineffable love of Christ and his Spouse, in the Holy Spirit. This aspect is certainly present in every authentic Christian life but it becomes in a certain sense visible in our integrally contemplative life since our love for Christ does not call upon us to render any special form of service within the visible Church, but rather to express itself in a more exclusive and continuous dialogue with God, in the Holy Spirit. We are conscious that in order to give our full and proper witness among the people of God, contemplative prayer must wholly inform our lives. With all our hearts, we wish to be "men of God," in body as well as in spirit; that is, in such a way that all our activities come to have a certain transparency, visibly reflecting in each of our undertakings our contemplative union with Christ and the Father. Thus may we render visible the intimacy of the Church with her Spouse, and, in Christ contemplating on the mountain (cf, LG 46), the intimacy of the Church with the Father, in the Holy Spirit. 40. United in a community of love, under an abbot who holds the "place of Christ in the monastery" (RB 2,2), we contribute as do all the other religious brotherhoods in the Church, to showing forth to all the ideal of the Christian community as it was traced out by the Lord. Furthermore, the unity of the brethren manifests, by the fulfillment of his commandment, that the Lord has indeed come. "By this shall all men know that you are my disciples, that you have love for one another" (Jn 13,35; 17,21). 41. In their own way, our radical asceticism and the simplicity of our live have special value as signs. Tran- scending the goods of the earthly city, the life of the desert is beyond even the profession of the evangelical counsels as an effective sign of the eschatological realities. This life reminds men that the "world as we know it is passing away" (1 Co 7,31). "For (as William of Saint Thierry said) your simplicity provokes many men to REVIEW FOR RELiGiOUS emulation; your poverty, so complete and so spiritual, 1010 confounds the cupidity of many; your silence creates in many a distaste for those things which cause or seem to cause so much excitement and noise." 49_. If our integrally contemplative life, our brotherhood, and our radical asceticism enable us to participate in the sacramentality of the Church in the world today, our vocation is also a commitment to the service of all men as our brothers. Our participation in the Church-as-sacrament is realized, not only by the witness of our lives, but also by our activities. Our principal obligation toward mankind is that of prayer and redemptive penance. Through these we exercise a role in the conversion of man to God (c[. AG 40). Interceding for our brothers and filling up in our bodies what "still has to be undergone by Christ for the sake of his body, the Church" (Col 1,24), we realize that we exercise in depth the priesthood shared by all Christians. 43. In extending hospitality to all who come to the monastery, we wish to respond to the desire expressed by many pastors that our monastic communities might be spiritual oases where all, believer and unbeliever alike, might come to seek spiritual rest after their labors in the city of man, and where we might mutually encourage one another (cf. 1 Th 5,11). "The joys and the hopes, the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted, these too are the joys and hopes, the griefs and anxieties of the followers of Christ," so that nothing genuinely human ought to fail to raise an echo in our hearts (cf. GS 1). Receiving every man who comes as if he were Christ himself, we should re- lieve the poor, clothe the naked, help those in trouble and console the sorrowing (cf. RM 53,1; 4,14-15.18-I9). In order that our monasteries might be "sources [or the upbuilding of the Christian people" (PC 9), we will want our guest to share as fully as possible in our spiritual riches, in our liturgical life, in the fraternal love that our communities should perfectly express. The Holy Spirit, distributing his charisms for the service of the local Church, will not fail to give some monks an aptitude for spiritual dialogue with the guests, for directing souls with judicious counsel, and for sharing the fruits of wisdom that have been drawn from Christ 4. in the solitude and silence of contemplation. Some of us are called to the priesthood, responding to a freely given and personal call from God, according to the needs of the place. Fully compatible with the con- Charter o~ Charity templative life and withdrawal from the world, a monastic priesthood of ministry exercised among the VOLUME 27, ~.968 guests as well as within the community can produce very lOll valuable fruits both for the monastery and for the local Church. Finally, by a generous and completely open hospitality we hope to make a contribution to the ecumenical endeavors of the different churches. By contact with our monastic brotherhoods which simply aim at estab- lishing an ideal milieu in which to live the Good News of Christ in its fullness, our separated brethren can easily recognize the spiritual riches which we hold as a common heritage. 44. Although we are not ordinarily called to fulfill a specific apostolic function within the Church, nevertheless we always remain open, as true sons of Saint Benedict, to a special appeal to express the charity of Christ in particular circumstances. In this way we follow the "spirit" and example of our Cistercian Fa- thers who were continually open to the concerns of the universal Church and ready to respond to the demands of charity addressed to them as individuals or as communities. 45. Nor will we neglect to help humanity, with all the potential offered by our particular charism to transform and perfect the world, to participate in the development of cultures by cooperating in the effort of civilization and by working at a better distribution of material goods among peoples and individuals. In this we are conscious of following the path traced by our Fathers and the whole Benedictine tradition. For "it is he [Benedict] principally and his sons, who, with the cross, the book, and the plough, brought Christian progress to peoples extending from the Mediterranean to Scandinavia, from Ireland to the plains of Poland." s At this moment in history when it is given to man, thanks to the progress in science and technology, to develop himself more fully by an ever more marvelous mastery of the dynamisms of creation and by responsi- bly cooperating with God in the realization of the values of this world, we can render many services to the Church and the human family by our commitment. Nevertheless we are profoundly convinced that the pilgrim Church has need above all of our contemplative life: of men and women, who, by a life more visibly turned to God and the realities to come, remind all men that the most fundamental dimension of their existence is their personal relation with the God of our Lord, Jesus Christ, remind them that while all things are ours, we are Christ’s and Christ is God’s (cf. 1 Co. 3,22-23).

REVIEW FOR RELIGIOUS s Pius XII, Homily oI september 18, 1947 (Acta Apostolicae 1012 Sedis, v. 39 (1947), p. 455. ERNEST E. LARKIN, O.CARM. Scriptural- 7 heological Aspects oJ Religious Life

The concept* of Christian perfection has moved from an almost unilateral emphasis on the eschatological and transcendent aspects of Christian life into the perspectives of person, community, and social consciousness. Pre-Vatican II thinking saw the religious vocation less in terms of becoming a person, creating community, and being involved in the great social issues than in personal detachment and a supernatural charity nourished by spiritual exercises and the observances of the cloister. The emphasis has shifted now to these new values which bring in the role of terrestrial values. Life is seen as a building of a universe in which the individual and society are the agents. A man constructs his life through his multiple relationships with his fellows, through being-with-others, through his history. Simplistically and often in exaggerated reaction, sweeping changes are urged in the name of this new philosophy: silence must cede the place of honor to dialogue, s~litude to community, prayer to a peace march or poverty program, spiritual love to human affection, blind obedience to collegiality, poverty to having the most efficient equipment for the work we do. It thus becomes apparent how necessary it is to review from a theological point.of view the very foundations of religious life in order to evaluate the changes in religious theory and practice that are occurring. Ernest E. Larkin, Religious Lqe in General O.Carm., professor of spiritual theol- According to one recent writer the task of rethinking ogy at Catholic religious life in postconciliar terms is almost impos- University, lives at 1600 Wesbster St., sible (J. Mahoney in National Catholic Reporter, March N.E.; Washington, 6, 1968). Religious life, he says, is Gnostic and Jansenis- D.C. 20O17. tic in its opposition to the world so that it is poisoned VOLUME 27~ 1968 * This is the text of a talk given June 26, 1968, to the Conference of Major Superiors of Religious Men held at Mundelein, Illinois. 1013 in its roots. As an "esoteric sub-culture" with its "Stoic discipline" and "unearthly spirituality," it is a counter- sign and parody of Christian baptism. This is a harsh judgment; but one that serves to remind us that religious life must be above all Christian life, rooted in Christ, the Gospels, and the Church. I~ one distinguishes renewal and adaptation and identifies renewal as revitalization of the substance, whereas adaptation is adjusting forms and structures, the primary task before us is renewal. It is a new realization of the radical Christian dimensions .of religious life. Religious life is "a following of Christ" (PC 2a),1 "a sharing in the life of the Church" (PC 2c), a life in the Spirit (PC 2e). The principal agent of renewal is the Holy Spirit who calls religious to return to Christ in faith and personal decision. Existing structures stand under judgment. They must be rethought and, as necessary, revamped in terms of authentic Gospel spirituality and the concrete realities of our day (PC 2d). What is obsolete, that is, irrelevant (PC 20; ES 17),2 is to be expunged; what is valid is to be revivified; and viable new ways of implementing the ideal are to be created. Religious life is baptismal life; otherwise it is a thief who "enters not by the door into the sheepfold but climbs up another way" (Jn 10:1). Religious life is a "special" way of Christian life (LG 44;3 PC 1), because it is the way of the evangelical counsels institutionalized in the Church. The evangelical counsels, which are "manifold" (LG 42) and meant for all Christians, are reduced in this case to the three values of chastity, poverty, and obedience. These counsels can be lived independently of religious life (LG 42) or concretized in an approved institute in the Church (LG 43). In the latter case they identify the religious life. The documents stress the theological significance of the counsels, their relation to charity, hope, axed faith. The legal bonds in the form of vows, oaths, or promises express the dedication to the ethical values in an approved institute and are necessary as human instruments for the stability and permanency of this state, even as they promote the more basic value of "freedom strengthened by obedience" (LG 43). The vows are servants of faith, hope, and charity; hence they are open to revision, that is, dispensation, when the religious state, which is permanent, becomes a hindrance rather than a help to faith, hope, and charity. Ernest E. Larkin, O.Carm. x PC throughout this article refers to Vatican II’s Per[ectae caritatis (Decree on Religious Lile). ~ ES throughout this article refers to Paul VI’s Ecclesiae sanctae. REVIEW FOR RELIGIOUS 8 LG throughout this article refers to Vatican II’s Lumen gentium 1014 (Constitution on the Church). The evangelical counsels and the theological virtues, in other words, are the operative principles of religious existence, in the mind of the Council. The history of the text of Perfectae caritatis illustrates the shift in emphasis from law to spirit in the conciliar thinking about religious life. Is religious life a superior way of Christian life? Chapter VI of Lumen gentium and the decree Perfectae caritatis imply a higher excellence when they refer to the "special" nature of this life (LG 44; PC 1), when they use comparatives in stating that religious are "more intimately consecrated" to Christ and enjoy a union with the Church by "firmer and steadier bonds" (LG 44), and when they emphasize the "unique" eschatological sign value of the religious state (LG 44; PC 1). All of these citations, however, refer to grace offered, not to grace lived. The Council, as is well known, eschewed odious comparisons between one state and another and underlined the universal call to holiness in all the baptized. It refused to speak of states of perfection and took the personalist approach to different vocations in the Church by stressing the uniqueness of each call and the complementarity of all vocations. The mind of the Council is summed up in the dictum: "Your vocation is the best, indeed the only one, for you." It might have cited the words of O. W. Holmes: "Every calling is great when greatly pursued." In summary, we can maintain, it seems to me, that a religious call is objectively a higher grace th~n the married vocation, but in the teaching of the Council one’s state or way of li~e is as good as it is lived. Why then does a Christian choose the religious life? It is an "outstanding gift of grace" (PC 12), a charism; and ultimately the conviction that one has been offered this grace is the only valid reason for entering religion. But the judgment is made on the basis of self-knowledge whereby the candidate believes that in view o~ his limitations and potential this way of life offers him the best possibilities for his human and transcendent selbfulfillment (see Development of Peo- ples, n. 16). Given the appropriate emotional maturity presupposed for any life-choice, whereby the individual recognizes the values in each option and is free enough to choose either one, human or psychological factors enter the decision in favor of religious life as for marriage. The religious answers a call, but one heard4- in the depths of his own human aspirations. He does his "thing" as laymen do their own, and together theyReligious Liye express different dimensions of human existence as well as different aspects of the whole gospel. Religious life,VOI.UMt= 27, 1968 in other words, is a human value as well as an other-1015 worldly one. It is important today to see religious life under this double aspect. Otherwise it may not appear as worth the burden to contemporary Christians, who deeply sense Karl Rahner’s definition of man as "that being who must necessarily realize himself in love in order to correspond to his own being" (The Word in History, ed. T. Patrick Burke, New York: Sheed and Ward, 1966, p. 70). I shall try to develop these values by first showing the Scriptural basis for each of the evangelical counsels and then by indicating the positive values for the person, the Church, and the world in these evangelical counsels. Scriptural Basis Consecrated chastity, or virginity "for the sake of the kingdom," is a New Testament value explicitly taught by St. Matthew in these words of the Lord: Not all can accept this teaching, but those to whom it is given. For there are eunuchs who were born so from their mothers’ womb; and there are eunuchs who were made so by men; and there are eunuchs who have made themselves so for the sake of the kingdom of heaven. Let him accept who can (Mt 19:11-2). Both the source and the goal of the charism of evangelical virginity are taught in this passage. Neither physical impotency nor psychological ineptitude nor social pressure grounds the choice of virginity over marriage for a follower of Christ. Virginity "for the sake of the kingdom" is a gift freely accepted, not out of timidity or selfish bachelorhood, but precisely "for the sake of the basileia." It is ordered to charity. This is"its positive content: it frees the heart for love (PC 12); it is a "sign and incentive of charity" (LG 42). The charism of evangelical virginity makes it possible for a Christian to love God and his fellowmen intensely without the normative and natural support of marriage. A second locus classicus in the New Testament is St. Paul’s words in 1 Corinthians 7, especially verses 25-35. Paul is addressing himself to practical cases in the Corinthian church. In view of a parousia that may occur imminently, he advises the Christian converts to ÷ maintain their present status, married or virginal, ÷ waiting with a certain freedom and detachment as "this ÷ world as we see it posses away" (v. 31). The advice is ad hoc and pragmatic, in view of "the present distress" Ernest E. Larkin, O.Carm. (v. 26). Even the general principles which he enunciates in the latter half of the passage are to be interpreted in REVIEW FOR RELIGIOUS the context of an imminent parousia: 1016 He who is unmarried is concerned about the things of t~e Lord, how he may please God. Whereas he who is married is concerned about the things of the world, how he may please his wife; and he is divided (vv. 32-3). In the context of the Corinthian church, there is no doubt that in Paul’s mind virginity is a better way. It disposes for contemplation, for "praying to the Lord without distraction" (v. 35), much as earlier in the chapter Paul allows abstinence from intercourse by mutual consent by husband and wife in order thht they may give themselves to prayer (v. 5). Is Paul also teaching as a universal principle that virginity practically speaking is a better way for the Christian than marriage? Exegetes generally seem to have thought so, but some recent commentators restrict the teaching to the extremely eschatological perspective of the Corinthian problem. In this reading Paul is not explicitly asserting a universal superiority for virginity. But there is no doubt in Paul’s mind of the particular merits of virginity for the cultivation of what we call today the vertical aspect of Christian life. The paragraph devoted to poverty in Per[ectae caritatis (n. 13) cites a number of texts which single out different aspects of the Old Testament theme of the anawim, the poor people of God. The first citation, 2 Corinthians 8:9, holds up Jesus himself, who "though he was rich, for our sakes became poor." Alan Richard- son writes of these words: "It is Jesus himself who embodies the biblical idea of ’the poor man’ who trusts only in God, and herein lies the real theological significance of his poverty" (A Theological Word Book of the Bible, ed, Alan Richardson, New York: Mac- millan, 1962, p. 169). Other texts cited reinforce the interior attitude of trust in God (Mt 6:26), resting one’s security in God and not in earthly treasures (Mt 6:20), being detached enough to share everything with the poor (Mr 19:21), with those in need (Mt 25:34--45; Jas 2:15-6), in effective acts of fraternal love (1 Jn 3:17). The interior attitude of trust, openness, and detachment is primary; but it thrives best in actual poverty, in renouncing riches in favor of the poor, and experiencing, therefore, the insecurity of the anawim who are thrown upon the Lord’s care and driven to hope in Him since they have no worldly prestige and influence on which to rest their security. Even Matthew 19:21 + cannot be invoked as a proof text for voluntary religious poverty, since the context indicates a universal norm of total renunciation for all Christians. Religious Religious Lif~ life specifies that recommendation in an institutional form, whereby persons become poor "both in fact and VOLUME 27, 1968 in spirit" (PC 13) in order to create the ideal disposi- 1017 tion for centering their lives in God and giving generously to their fellowmen. The Scriptural basis for poverty, then, lies in the long tradition of the anawira, celebrated in the first beatitude in both Matthew (who extols’ poverty of spirit) and Luke (who proclaims actual poverty). While religious poverty is not primarily a socio-economic condition, it cannot be reduced to mere lack of ownership or legal (often legalistic) dependence on superiors’ permissions. Religious poverty is an experience of emptiness and felt need for God created by the lack of significant worldly resources. It is a visible witness to the pilgrim status of the Church, but its essential spirit animates rich and poor alike in the Church who place their resources at the service of men. Obedience in the Bible is the equivalent of hearing, that is, responding to the word of God; hence for Christians it is an exercise of faith. Thus in St. Paul Abraham "believed in God" (Rm 4:3), while in Gene- sis Abraham "obeyed God’s voice" (Gn 22:8; 26:5). The decree presents Christ’s example of love and obedience to the will of His Father (for example, Jn 4:34) recognized in the institutions of His own earthly existence (Hb 5:8) in total service of His fellowmen (for example, Mt 20:28) as the root of religious obedience. Voluntary choice of submission to a religious regime beyond the hierarchically constituted structures of the Church is not taught explicitly in the New Testament. Religious obedience, therefore, is a development. Theologians have endeavored to work out a theory of religious obedience (for example, K. Rahner, Hill- man, Tillard, 0rsy). The following reflection assimilates some of this thinking. Religious institutes are charismatic interventions of the Holy Spirit approved by the Church but not part of the hierarchical structure. The community is the bearer of the charism; hence the exercise of authority and obedience in the group is eminently collegial. But religious communities are not free-floating bodies independent of the Church. They exist in the Church, and the superior is the. link between the teaching and ruling authority in the Church and the religious community. While religious obedience, therefore, cannot be reduced to a simple equation of the superior’s will and God’s will in a magical fashion, still the superior remains the authority, the last word, as it were, in debate and dialogue (PC 14). In summary, Ernest E. Larkin, religious obedience finds its justification in the individ- O.Carm. ual members subordinating themselves to a community effort guided by the Holy Spirit in a life-form of service REVIEW FOR RELIGIOUS that has the guarantee of the Church for its evangelical 1018 validity. The new ordering of the three counsels, with chastity placed in the first place, is intended to bring out the radical and central role of evangelical virginity in the formation of a religious life. It is the charism which sets an individual and a community apart. Virginity implies dose companionship with Christ, an affinity for prayer, and the freedom to dedicate all one’s energies to the kingdom. Poverty is a condition for this positive content of chastity. Like celibacy itself it aims to create an emptiness and disponibility so that one is free to "use the world as though not using it" (1 Cor 7:31), having nothing but possessing all things. Obedience is the way of insuring the ecclesiastical character of this venture. Chastity forms a celibate community of love in the Church. With6ut poverty the celibate community gives no witness; without obedience it lacks *mission. The poverty must be visible, and obedience must be responsible search by the whole community for the Spirit. All three counsels together, therefore, structure the gift of the Spirit which is religious life. Values of the Evangelical Counsels We shall consider the meaning of the vows on four different levels suggested by Cardinal Doepfner in a conciliar speech at Vatican II. These four levels are the ascetical, the ecclesial, the apostolic, and the eschatological, all of which are designated values in paragraph 5 of Perfectae caritatis. Ascetical Value The ascetical value, which refers to the vows as means of personal sanctification, corresponds to the first principle of renewal, personal union with Christ (PC 2a). The ascetical significance is the key. Whatever the role in the Church of a particular community, "the members of every community, seeking God solely and before everything else, should join contemplation, by which they fix their minds and hearts on Him, with apostolic love, by which they strive to be associated with the work of redemption and to spread the kingdom of God" (PC 5). The religious vocation is a call to contemplation and apostolate addressed to all religious. The vows are renunciations of recognized earthly ÷ good for the prosecution of this double personal goal. ÷ If, however, sexuality, property, and the exercise of ÷ personal judgment and decision are the raw material for growth into personhood, as is recognized today, neUglous Life will not the vows frustrate the maturity which is presupposed for a life of prayer and action? Why then renounce these human goods? The answer is that the 1019 vows do indeed presuppose a basic adult self-possession, freedom, and responsibility. This is why only balanced persons, who relate well to their peers, the opposite sex, and superiors, who have a healthy psychic as well as physical development, should be accepted for religious profession (see PC 12). But the vows take human growth a step further to an even higher fulfilment. The Development of Peoples puts the matter well: ... human fulfilment constitutes, as it were, a summary of our duties. But there is much more: this harmonious enrich- ment of nature by personal and responsible effort is ordered to a further perfection. By reason of his union with Christ, the source of life, man attains to a new fulfilment, to a transcendent humanism which give him his greatest possible perfection: this is the highest goal of personal development (n. 16). The vows, therefore, are no mere negations: "What are called the inhuman imperatives of the Gospel could just as well be called pointers to unexpected possibilities" (Concilium General Secretariat, "Stirrings in Re- ligious Life," in Renewal and Reform of Canon Law, New York: Paulist Press, 1967, p. 171). The vows apply the paradox of human life and the gospel, so that by giving we receive, by renunciation we possess. Ulti- mately only renunciation is the way to the hundredfold and to full humanity (see LG 46). The counsels are not defenses against life, protections for an individ- ualistic "spiritual life" against one’s body and the world. They are secrets of growth in an age that has perhaps forgotten the necessity of renunciation for true love. If they are lived loyally and faithfully so that the limitations of human nature and of the finite are exposed, if they are renewed daily in the free choices that present themselves in .an adult £ashion, and not by legalistic, almost unwilling conformity, they promise the Resurrection as well as the cross and the fullest humanity. Religious are criticized for immaturity, mediocrity, and lack of joy. Besides the inevitable human failings the fault may lie in the beginnings, in the acceptance of candidates who are too immature to make the renunciations of the vows or in formation policies that preclude further development of the person. Com- munities should take a long, hard look at the age level and psychological condition of their candidates and the kind of novitiate and juniorate training that is given. Or the fault may lie in the failure of communities to create the atmosphere of openness and trust that will allow persons to carry out in freedom the implications of their vows. Liberty, not overbear- REVIEW FOR RELIGIOUS ing law, is the only atmosphere in which the Christian 1020 life of renunciation can thrive. Ecclesial Value The opening paragraph in Per[ectae caritatis makes dear that the rule of religious is a double one of being and function, consecration and apostolate, witness and mission. These roles overlap, but they correspond to the ecclesial and apostolic meaning of the counsels respectively; they also enter the final category of this paper, the eschatological value of religious life. Our division, therefore, is inadequate, but one that, hopefully, suits the purpose of exposition. This call to being, to consecration, to witness in the Church is the call to holiness, not in a purely transcendent, vertical fashion, much less in an individ- ualistic way, but in community as in the present manifestation of the kingdom before the visible return of Christ at the parousia. Religious create communities of fraternal love. They are paradigms of the Church itself, either after the manner of the Jerusalem community as in the case of monastic orders, or in the tradition of the Pauline churches which looked outward as with modern apostolic communities. The structuring of these two types of community is different, one ad intra, the other ad extra;, and each religious institute must choose between the two according to its own nature and goals. Too long have apostolic communities endeavored to live by a monastic schedule and mystique to the detriment of both professional excellence and religious growth. In both monastic and apostolic communities, however, the witness value for the Church lies in visible charity that unites the members and, in the case of apostolic communities, creates community outside. The evangelical counsels make religious community possible, first, by creating a need for it, and, secondly, by giving a particular physiognomy to the celibate community. Celibacy needs the support of living community: "Let all, especially superiors, remember that chastity is guarded more securely when true brotherly love flourishes in the common life of the community" (PC 12). Priestly celibacy is a problem where priests have to live without this human support. The religious house must be home for its members, where individuals can be themselves~accepted, welcomed, understood-- where they are treated as persons and not functions 4. or numbers that man the machinery of a rigid horarium and overcommitted apostolates, where genuine friend- ships prevail, in a word, where the religious like to return to from their apostolic labors. The horarium and observances will depend on the nature of the community work, and the primary concern will be. to VOLUME 27, 1968 create an atmosphere of peace and friendship. Where 1021 love is, God is; where two or three are gathered in His name, there is the presence of the Lord. This means among other things that recreation is as important as faculty meetings and cordiality as necessary as zeal. The celibate community complements the married community, and Christian love is at the heart of both. Celibate love manifests its own constellation of the qualities of Christian love: it highlights the freedom, the all-embracing, non-exclusive character of Christian love that gives without looking for a return. Human love that leads to marriage draws two people apart from the community to form one person (one flesh, one family) whereas celibate love emphasizes the otherness of the one loved. Each love has something to teach the other, and both participate in the same love that animates the union of Christ and the Church. Each expresses part of the Christian mystery, celibacy the freedom of the sons of God, marriage the identification love causes and the intimacy it seeks. The consecrated virgin reserves identification for the Lord and bestows his love on the People of God freely. Even his intimate friends do not close him off from others, for he can call no one his own. His interpersonal relationships, therefore, have a phenomenology different from the friend- ships that lead to or exist in marriage. His way demands faith in God and trust in his fellowmen; but he stakes his very life on the principle that by giving he receives, by loving he is loved. The other vows make the witness of celibate love a reality. Poverty in its Biblical meaning must be visible. Some ways suggested in the documents are the sharing of one’s goods, one’s time, one’s love inside and outside the community, identifying with the poor and experiencing their insecurity by belonging to a religious family that is not obviously affluent but has to work hard and stint in order to survive. Experimentation and creative expression in new forms are needed to witness poverty, both personally and as a community, both to our affluent society and to the deprived and destitute peoples in our land. Without real poverty the witness of celibacy speaks to no one, because the kind of charity that is its touchstone will not be seen. Renewed obedience contributes to this witness inso- 4. far as it is more responsible, more collegial in character, 4. when "holy disobedience" need not be a contradiction 4" in terms. An autocratically oriented Church with a Ernest E. Larkin~ strictly vertical obedience, in which the superior has O.Carm. all the answers and takes sole responsibility for decisions, tends to keep people in a state of perpetual REVIEW FOR RELIGIOUS childhood and creates a "gimme" syndrome rather than 1022 a "giving" service. In adapting to democratic methods, obedience need not suffer; it does not become majority rule or the totally "dialogal" type condemned in the decree (n. 14). Authority remains, but "an active and responsible obedience" gives it balance and allows the whole community to be actively engaged in community service,

Apostolic Value The practical contribution of religious institutions to the social apostolate of the Church is evident. Without this army of low-paid, dedicated workers, as Pope Plus XII remarked, the Church’s work of education and service would collapse. But the external apostolate of religious is secondary. Paul VI scored "the false idea that the first place should be given to the works of the external apostolate, the second to con. cern for our spiritual perfection, as though such were the requirement of the spirit of our age and the needs of the Church" (Magno gaudio, May 23, 1964). The Council itself sees the apostolic work for the kingdom promoted in two ways, by "prayer or by active undertakings" according to the nature of a given order (LG 44); and in the case of apostolic orders it inserts "charitable activity" into "the very nature of the religious life" (PC 8). The mission of religious in the Church, indeed of the whole redemptive apostolate of the Church, lies on a deeper level than the pragmatic. The apostolate springs from union with Christ and consists in participation in the Paschal mystery of kenosis and resurrected life as expressed by prayer and work. More concretely, the apostolate o£ the Church is the same as Christ’s, to break down the middle wall of partition (Eph 2:14), creating community inside and outside the local religious community itself. It is the work of charity, of self-emptying, that allows God’s love for mankind to filter into the lives of others through the agency of those who are bearers of that love. They must possess this love before they can be its instruments. To live and express fraternally this gift of God’s love means "the bearing about in our bodies of the dying of Jesus in order that the life of Jesus may be manifest in our bodily frame" (2 Cor 4:10); in this way "death is at + work in us, but life in [the community]" (ibid, v. 12). + The apostolate, in other words, is charity, expressed in + prayer or action. Far from being opposed to the witness of religious life, the apostolate is practically identified Religious LiJe with community. Community and apostolate in the Church are thus correlatives and mutually interde- VOLUME 27, 1968 pendent. Neither one is pure means to the other. In a 1023 given institute, especially when it strives to remain faithful to its particular "spirit and special aims" (PC 2b) in the midst of pressing local needs of the Church, there will be tensions in the structuring and implementation of the two aspects. But in general the type of community life will depend on the institute’s apostolate. Apostolic communities will have fewer common observances and perhaps greater flexi- bility in horaria, whereas monastic groups will subordinate external involvements to~ the conventual schedule. The apostolic works as well as the prayer forms and religious practices should be rigorously reviewed and evaluated in view of the nature and goals of an institute, and courageous changes made as necessary. Here again a great deal of experimentation is called for in order to make the institute relevant to itself and the Church. Harmonious balance between the common life and apostolic involvement according to the institute’s identity is the desideratum. Once again renewal is more important than adaptation, since ultimately both community and apostolate are mere expressions of the one union of charity, of death-resurrection in the Lord.

Eschatological Value The Biblical notion of virginity, especially clear in the New Testament, contains a strong eschatological note. The state anticipates the future messianic marriage with Christ, "that wondrous marriage decreed by God and which is to be fully revealed in the future age in which the Church takes Christ as its only spouse" (PC 12). Thus religious life is a "splendid" (PC 1) and "unique" (LG 44) sign of the heavenly kingdom. It is customary to equate this eschatological or transcendent quality of the religious vocation with an exclusive love of Christ that avoids the distraction and competition of a divided heart (1 Cor 7:32-5). But this is the vocation of all Christians. All Christians are called to a unique love of God that does not allow any creature to be placed on the same level as God; otherwise we have idolatry. In the effort to cultivate this unique love of God religious bypass one sign, that of marriage and property and independence, and assume another sign, that of physical virginity lived in poverty and obedience. The celibate community does highlight the eschatological character of Christian life, just as Ernest E. Larkin~ the married community reflects more clearly the in- O.Carra. carnational aspect. As two ways to the kingdom, they are not as two ways of living Christian love, totally REVIEW FOR RELIGIOUS exclusive of each other; they complement each other as 1024 witnesses of the Church’s love for Christ. The hazard of the celibate community is to lose sight of the world and people, whereas-the hazard of the married community is to forget the transient, passing character of the historical moment and lose sight of the Christ who is to come. Religious, therefore, are dedicated to an eschatological existence as a bias and emphasis, but not as an exclusive concern. Especially in the light of incarnational theology that identifies Christ’s presence in the person and community, religious today are not absolved from temporal concerns, from making their contribution to human development and the building of the earth. They can engage in the same works as the laity, such as teaching, social work, any human endeavor; only their bias will be different. They come to human tasks with an eschatological eye to the future, to what is not yet, to what will come in the final age, already begun, in Christ. In this sense they live in hope. No matter how important the classes they teach or their social involvement, they bring to their work in the world a sense of the Deus semper major, of the person of Christ who is to be revealed in the parousia. Where speciali- zation is feasible, perhaps it is desirable to leave secular tasks to the laity and let religious concentrate on sacred functions. But no universal law demands such a distribution of tasks, and the distinction may continue the unhealthy separation of sacred and secular. We should abandon the dichotomies implicit in the phraseology, "religious first, professional second," or "religious first, apostle second." Religious are not "strangers to their fellow men or useless citizens of the earthly city" (LG 46). On the contrary they embrace the world in its truth and reality. They see it as inchoate glory, as the kingdom of God in embryo, and yet as "no lasting city," as a moment in an evolutionary process, and as less than the ultimate Good that is Christ reappearing and handing the kingdom over to His Father. In a word they live in hope, and this hope is the secret of the joy that must be their witness if it is to be true. For them as for the married joy is the surest index that they are living their vocation in Christ. Two practical questions may be raised here. First, what does the eschatologlcal vocation contribute to ÷ the Church and the world at large? Second, how does ÷ the eschatological emphasis affect the prayer life and ÷ selbdenial of religious? The first question is answered admirably in Lumen l~eligious Li]e gentium. Religious are "a sign which can and ought to attract all the members of the Church to an effective and VOLUME 27, 1968 prompt fulfillment of the duties of their Christian 1025 vocation" (LG 44). Why is this assertion made? Because religious represent the presence of Christ Himself "contemplating on the mountain, announcing God’s kingdom to the multitude, healing the sick and the maimed.., doing good to all" (LG 46). The second question is more complex. Since prayer and self-denial are founded on the eschatological dimension of Christian life, it is to be expected that religious life will be characterized by these acts. But both. prayer forms and the practices of self-ddnial must become more incarnational. Prayer should become the loving awareness of Christ present in human manifestations. Such prayer is nourished above all by Sacred Scripture and the liturgy, the only two sources of "the spirit and practice of prayer" explicitly signaled out by Perfectae caritatis (n. 6). Thus mental prayer as confrontation with the word of God is more important than a multiplicity of devotions (ES, n. 21). For religious as for the whole people of God the liturgy weds the human and divine and is the summit and source of Christian life (Constitution on the Liturgy, n. 2, n, 10). Self-denial too’will take on a more human dimension. The cross is one’s daily life, and it is present wherever Christians endeavor to be an Easter people. The self-denial of religious, therefore, will be the self-renunciations inherent in being all things to all men, in fostering community, in giving generously in the apostolate. As a disposition for this life a discipline, an ascesis, is necessary. Today this discipline would better consist in the cultivation of the openness, understanding, welcome, and patience that are the necessary framework in which charity can operate rather than in the corporal penances and often meaningless gestures of some religious rules. Conclusion We have tried to set down the broad theological principles of religious life. On this background the practical questions about religious life today can be raised and discussed. The basic question which must guide this inquiry is this: In the welter of change and conflicting ideas, where is the Holy Spirit speaking? To what is He calling American religious at this time? The paper offers some guidelines in which to pursue this question’, but only in honest and prayerful dialogue can we ask the right practical questions and move in Ernest E. Larkin, the direction of the Holy Spirit’s answers. O.Carm.

REVIEW FOR RELIGIOUS 1026 L

JAMES O’REILLY Lay and Religious States oJ Life: Their Distinction and Complementarity

If we must have a fight, let us have a good fight: not shadow-boxing with peripheral questions but hand-to- hand engagement on basic issues, a battle of wits, not a conflict of emotions. Here in the Southland we find ourselves in the midst of a controversy over the subject of renewal of the religious life. Some view the controversy as a jurisdictional struggle between religious independence and episcopal authority. The charismatic is threatened by the institutional. Others discern here a clash between modernity and antiquity, between youth and age, between male and. female, between classic and romantic. Others think that they detect a conflict between Perfectae caritatis and Gaudium et spes. No doubt all of these elements are present in the chorus of debate, but only as screechy overtones to a fundamental note. They are present as coloring and obscuring that which is .at the heart of the matter, namely, a just conception of the distinction between the lay and religious states of life, and, flowing from this, a question of the significance of religious presence in the professional world. If we are to have a good fight, this is what we must concentrate upon. We must come to grips more effectively on this central ground instead of wasting our energies on local skirmishing. As a first approximation to a final position, let me James O’Reilly is a faculty member of venture the statement that the distinction of lay and St. John’s Semi- religious states arises out of the need to provide a system nary; 5012 East Seminary Road; Ca- of checks and balances in the general effort of Chris- marillo, California tians to make an integral response to the human con- 9301O. dition. Let me elaborate briefly. The human condition is described, at least, in the Christian world, as one of VOLUME 27, 1968 fallen creaturehood moving forward toward a saving 1027 consummation in Christ. That movement, however, is mysteriously two-sided: one of simultaneous ascent and descent, of evolution-devolution, of engagement and withdrawal. Man’s approach to his salvation is both a making and a being made, a doing and a being done to, an accomplishment and a gift. Running through all our days from here to eternity is a counterpoint of nature and grace, of a lifting up and a letting down, an immanence and a transcendence, a winning and a losing, a living and a dying. It is in the effort of the Christian community to keep a just balance between these counter-elements that a distinction in the public order has come to be made between the two states of life, lay and religious. The distinction of states provides a system of checks and balances. Hence it is vitally necessary that we keep the distinction clear if we are to avoid either a Manichean gloom over descent, devolution, faiIing, limitation, and death, or a Pelagian exaltation over ascent, evolution, succeeding, accomplishment, and life. For we do not correct the first error by falling into the second. With this as a first approximation to our final.position we turn now to a detailed consideration of its separate elements. We consider in turn (1) the nature of the movement of man toward salvation, (2) the consequent ambivalence surrounding man’s life in the world, (3) the resulting need for a public division of states of life, and (4) the accompanying problem of integrating religious life into the world of professional work. The "’What" and the "’How" of Salvation There are two questions that need to be asked so as to come clear on the mystery of the process of salvation: (a) what is it that is to be saved; (b) how is the saving to be done. As to the "what" of salvation perhaps the point can be made most clearly by making a contrast --somewhat exaggerated--between the view of salvation in the Church yesterday and the view of salvation in the Church today. Yesterday the view was simply personal. Today, salvation is seen to be also cosmic and societal. Let me explain. I think that it is fair to say that if you had asked several years ago what it meant to say that Christ is Savior, the answer would have been confined mostly to persons considered individually before God. To say that Christ is Savior meant that He is the cause in several respects of bringing individual persons to final blessedness of body and soul with God games O’Reilly in heaven. By His death Christ atones for sin; by His life, death, resurrection, and ascension He presents Him- REVIEW FOR RELIGIOUS self as the exemplar of the saving process of every 1028 man; by His Pentecostal gift of the Spirit to His Church He transfigures men according to the pattern of His Sonship. By all means, whether meritorious, exemplary, or efficient, Christ brings each person to blessedness. Salvation means the saving of persons. Christ is our personal Savior. If you had pressed a little more deeply and asked what about human society, ! think that the answer would have been that if individuals come to blessedness with God, the group is automatically taken care of. What need is there, then, to ask a separate question about society’s salvation? Society, that is to say, would have been equated with "sum of individuals," and the saving of society would involve no new problem. If you had pressed more deeply still and asked about the salvation of the physical universe, I think the answer might have been that the question of its salvation does not arise since the universe is not a per.’ion. The universe is the dumb part of creation, good and necessary for producing and sustaining the life of persons now. But the universe is not "getting anywhere" in the scheme of salvation. It plays only a transient role in the life of man and is destined ultimately to fade from the picture. In fine, salvation would have been described as a process that has reference to persons taken individually. If organized society and the universe enter into the scope of salvation at all, it is simply insofar as they are needed to keep persons "going" in the present time. The smooth functioning of society and universe is a necessary accompaniment of the movement of individuals towards final happiness with God, but about their salvation no answer need be l~ven because no question need be raised. They are not objects of the salvation process. In recent years this view of the "what" of salvation has undergone some expansion. For one thing, society is now seen to be more than the sum of tl~e individuals who compose it. Just as the properties of a molecule are more than the sum of the properties of the con- stituent atoms, as the living Organism is a new entity over and above the cells of which it is composed, so too for society. Put persons together and hy their interaction, though they do not cease to retain their personal identity, they constitute a body which is other ÷ than themselves. There is a corporate entity which is other than the somebodies. This corporate entity, too, ÷ needs to be brought to a fullness and a happiness with ÷ God which is more than the sum total of the beatitude Lay and Religious of its members. It is spoken of as the Body of Christ. States The view of salvation extends beyond individuals and embraces that more elusive totality, the body of human VOLUME 27, 1968 society. lO~ But that is not all. It is not just society that gets added to the salvation picture. The universe is included too, and for good reason. As society is the body into which we grow (always remaining fully ourselves), so the cosmos is the womb out o[ which we were drawn forth and within which we survive (not without the creative action of God). Now these cosmic roots of ours are not just a placental mass to be sloughed off upon our final emergence into God’s presence. Our cosmic roots are the very body and womb that bore us and are no more to be left out of the compass of salvation than would a mother be left behind in the salvation of her children. To sum up, the view of salvation which yesterday focused upon each individual before God, now widens to include society and the universe, because we have a stronger awareness of the corporate character of the first and of our genetic relationship with the second. A word of warning--this view is new as compared with our thinking yesterday in the Church, but it is not new as compared with our thinking the day before yesterday in the Church. One need only study ancient, medieval, renaissance, and modern writing on the subject of cosmic and corporate Christianity to see that the sun breaks through where it had shone before. But the view is sharper now than it was before because of the ad- vances made in the physical and social sciences. The effect of this change in view concerning the "what" of salvation can scarcely be exaggerated. The lay state in the Christian world is immediately put in a very different light. To put the matter vulgarly, the new view comes as a "shot in the arm~’ to all Christians whose lives, day in, day out, are devoted to those twin centers of modern endeavor, the control of our cosmic environment, and the organization and management of human society. These are the two great loci of lay technological effort. One of them absorbs the skills of physicists, chemists, biologists. The other commands the attention of psychologists, sociologists, political scientists. Here the laity earn their daily bread. Abstracting from the abuses which mar these activities, as they do all human endeavor, the right uses of technology now take on a religious dimension. World-building and social + engineering can no longer be set down as "merely" 4. secular, altogether "this-worldly," tinged with "vanity." + The objects upon which these sciences labor, the universe and society, are not ephemeral or evanescent. ]ames O’Reilly They are destined to come to a fullness and a lasting glory in the plans of God. The secular and the sacred REVIEW FOR RELIGIOUS remain distinct but they are no longer opposed. Prayer, 1030 self-discipline, and all the business of saving one’s soul are no longer the sole activities in the struggle for salvation. Salvation is also hastened by all the efforts which men make to further cosmic development and societal organization. And not just because these activities exercise a man in virtue, but because they make an intrinsic contribution towards the future of some thing that is being saved for eternity. The new view of the "what" of salvation gives a distinct "edge" in the Church to youth, strength, modernity, progress, research, and development, to the whole secular world of business and government (always abstracting from their sinful abuse). What was heretofore in the shadows is now in the light. Away then with all sense of powerlessness, all feeling of inferiority, all talk of defeat and death, all enmity of science and religion, all Manichean pessimism, all non-functional asceticism--all distinction of sacred and secular? of natural and super-natural? of lay and religious? Or have we gone too far? Are we swinging from one extreme to another, from a Mani- chean pessimism to a Pelagian triumphalism? We started out by saying that there are two questions that need to be raised so as to come clear on the mystery of salvation. What is to be saved and how is it to be saved. We have answered the first. It is man, society, and the cosmos that are to be saved. We turn now to the second question, how is the saving to come about? Let us start with the salvation of the human person because here there is little misunderstanding of the saving process. The human person, embodied spirit, moves along a path of salvation whose steps carry him through stages of infancy, youth, maturity, old age, dissolution, death, and resurrection. The way of personal salvation is both wonderful and terrible, flat- tering to a man in that his efforts are called upon through life and are able to propel him through wonderful days of growth in body and spirit, yet humbling in that his very progress forward carries him into eclipse, darkness, and separation. The last act of a man is to lay himself down before God who saves. The human person does not arrive at his fulfillment of body- spirit by a uniformly victorious process of transformation. Transformation leads to a point of rupture at which all effort seems to have come to nothing. In fact, the effort of life has disposed the person to receive the fullness of life from God. In one way the final 4. outcome of personal salvation can be described as man’s + achievement since he carried himself by his efforts Lay and Religious (though not without assisting grace) to the point of States rupture. But in another sense the final outcome is God’s gift since nothing else will account for man’s emergence VOLUME 27, 1968 into glory on the other side of the point of rupture. 1031 Here we have a peculiar blending of failure and triumph, of victory and defeat, of life through death. Christians have long been accustomed to see this as typified in the mystery of Christ and celebrated in the liturgy of the Eucharist. Entering into the spirit of this mystery with a clear head and a stout heart has long been a major part of a Christian’s personal spiritual endeavor. He has always sought to integrate his personal death into the project of life, to live by a systole- diastole of sacrament-sacrifice. That much being clear about the "how" of personal salvation, the question which I now wish to raise in all seriousness is whether the other two elements in the salvation picture, cosmos and society, are exempt from an analogous passage through darkness? Are they also destined to have their days of infancy, youth, maturity, age, feebleness, dissolution, death, and resurrection? Is their saving to come by way of transformation only, and not also by way of rupture? One reason for raising this question is that if it is the case that cosmic and societal salvation come by transformation leading to rupture, then the same ambivalence that characterizes a man’s efforts to promote his advance to fullness of personal life will also characterize the paral- lel efforts of man to develop and control the cosmos and to organize the body of human society. These efforts, too, will succeed, but succeed by seeming to fail. Cosmic and societal salvation will also be typified in the mystery of the Lord of the Cosmos, the Head of the Body. They also will be celebrated in the liturgy of the Eucharist as a mystery of life through death. A second reason for raising this question is to be found in the fact that so frequently today, in popular Catholic writing on the subject of life in the modern world, the possibility is not so much as raised, or is raised only to be dismissed with a smile. It is being assumed constantly, without any proof, that transformation is "in," and that rupture is "out" as far as concerns the future of cosmos and human society, In the eagerness (eminently justifiable) to welcome society and cosmos into the "what" of salvation, there is a haste (altogether questionable) to exclude them from any "how" of salvation which would entail rupture. If we must endure the humbling fact of personal death, at least we can revel in the victory of unalloyed triumph over cosmos and society. So it runs. The effect of such an assumption is to intoxicate readers with the heady wine of undiluted transformation. It generates a mood of exaltation and triumph under the influence of which REVIEW FOR RELIGIOUS Christians are urged to. seek a religion of only one 1032 kind, a~ religion of conquest, a religion that takes the dynamic and future-oriented form of building toward a supreme unification of the world to be achieved by our efforts. This view of the "how" of cosmic and societal salvation is sold under the label of "modern" or "twentieth century" or "post Vatican II." But the question we raise is whether the label should read "Poison." It is my contention that evidence exists and steadily accumulates in the sciences, social as well as physical, that all technique and process, whether spontaneous in nature or induced by man, whether exercised upon cosmos or society, is of such an inherent character that it cannot but generate devolution in the very act by which it also promotes evolution. The evidence is quite strong in the sciences which study cosmic processes, whether these are physico-chemical, biochemical, biological. Such processes while building up ordered systems operate within the framework of a law of degradation of energy sources. The evidence is not dis- turbed one whir by the airy dismissal of thermodynamics by writers whose acquaintance with the subject is less than elementary. This is not to deny the obvious fact of cosmic development. It is simply to draw attention to the price that must be paid. In the social sciences we must obviously tread with a great deal of caution. There we have no easy quantita- tive criterion of evolution or devolution. But there, too, we must ask whether techniques of social development also exact a price which is ultimately lethal. Mind you, there is no question here of the destructive effects that have always been known to follow from the abusive exercise of technique. Dehumanization is a hoary theme. What is in question here is a diminution that is inherent in technique at its best. The serious consideration of such a possibility by recent writers (for example, Jacques Ellul, Presence of the Kingdom, 1967), should at least, make writers pause before they carelessly assert that man is constantly creating, making the world-- not just to pass the time until the parousia, but in order to make the parousia come to pass. That is true, but the writers pass over the "sticking-point" which is, whether we bring the parousia to pass with or without rupture. Our contention is that evidence for rupture is not absent. The "how" of salvation for cosmos and + society may be as far from being "Hollywood" as is the way of salvation for the individual person. This + would make it necessary to think less romantically about Lay and Religious the Church and the modern world. It would also make States it possible to bring a new precision to the meaning of religious life in the modern world. Its ancient witness VOLUME 27, 1968 may turn out to be surprisingly modern. We will come 1033 to that later. But first we must consider the way in which the how and what of salvation, personal, cosmic, and societal give a strange twosidedness to man’s movement through business enterprise, conjugal life, and societal organization, towards the kingdom to come. The Ambivalence of Secular Activity It must not be thought that whatever medication heals a wound will also provide a nourishing diet for the injured man. Yet this is the kind of mistake that appears to be made in relation to the problem of the renewal of religious life. Renewal of religious life poses two distinct problems--th.e elimination of abuses and distortions, and the restoration of its true meaning and place in the world of today. A correct approach to the solution of the first does not necessarily serve as a correct approach to the solving of the second. To overcome the Manichean distortions and abuses that disfigure the religious life one must rediscover the essential goodness of all secular activity. But to arrive at the truth of the religious life it is necessary to consider the limitations of secular activity. Too many writers on the subject of religious renewal seem to be deterred from doing the latter, perhaps by the fear that they will be accused of falling back into the Manichean error of damning the secular. In a laudable effort to offset the distortions of the religious life, they ring the changes on the goodness o~: secularity. But then they hasten to derive the meaning of the religious life £rom the same source as if the medication could also serve for nour,ishing diet. The removal of abuses may well start in the recognition of the goodness of secularity; but if.we are to come to the meaning of the religious life, we must begin by facing the ambiguous character of that goodness. In what follows we will focus attention on three areas of human secular activity so as to bring into view the element of ambiguity inherent in their very goodness. For convenient reference we will label these areas, "business," "marriage," and "government," but we will use these terms in a broad sense. Under "business" we will include the entire field of research, development, production, distribution, exchange, and management by which men wrest support from and gain control over their cosmic environment. Under the term ÷ "government" we will include every exercise of social, ÷ political, and psychological technique that has to do with the building up in freedom of the body of society. lames O’Reilly "Marriage" we will take in its customary sense as the root source from which all activities of business or REVIEW FOR RELIGIOUS government take their point of departure and towards 1034 which they look back to find human meaning and personal significance. We choose business, marriage, and government because these are the centers of ongoing action in the secular life of man. The badge of the first is property, of the second is spouse, of the third is personal autonomy. The absence of these is a distinguishing mark, though only a negative one, of life in the redeemed world of the future. Furthermore, these are the goods which in some sense are relinquished by the vows which distinguish religious from lay life. It is clear that any attempt to penetrate the meaning of religious life in the world must start with an examination into these areas of life.. Take first the area of business. In the broad sense in which we are using the term, it is business which puts the world ahead and makes it fit for men to live in. Formerly confined to the terrestrial, business now begins to extend its activities into the planetary world. Nor need it stop there. All the riches of the universe may yet lie open to us. Distance and time are waiting to be bridged, energy to be harnessed, knowledge to be gained, and technique to be acquired. Business opens up the life of the present, and the badge of business is ownership and taking care. Areas must be divided and tasks distributed so that work may be pursued by men, dwelling in a cosmos, living in society, under God. Automation does not cause work to disappear. The forms of work may change from corporal to cerebral. But always we take on new and vaster cares. No world of total leisure lies around the corner. Inseparable from life in the present state of the world is the badge of ownership and the burden of taking care. About the goodness and dignity of both there need be no question. But we must ask, where is business taking us? The few hints which we possess about life in the redeemed world point towards a very different state of affairs. In the kingdom to come, men will move more easily in a world. None need own anything because all will possess everything. Life in the kingdom will be marked by freedom from care. In a real sense the poor are nearer the kingdom insofar as their prop° ertyless state more truly resembles the perfected state to come than does the condition of those who own and take care. Not that the unjust and enforced character of their poverty is good bnt that the resemblance to ÷ the kingdom is clearer. In the same sense the rich are ÷ farther from the kingdom. Not that generous owner- ÷ ...ship is evil, but that the resemblance to the kingdom Lay and Religious IS fainter. That is the first anomaly in the life of States business: It will end in its opposite. A second anomaly must be noted--it is not business VOLUME 27~ 1968 ’ that takes us into the place where business is going. 1035 The entire effort of owning and caring, the exercise of the techniques of development, sustain the life of the present and put it ahead, but not without paying a price. All transmutations of energy into more available forms are accompanied by the simultaneous transformation of energy into less available forms. The net loss may be hidden by the vastness of the surroundings of our engines, but the trend towards depletion is not less real on that account. Business moves forward and upward, it is true. At the same time it pursues a path of diminution and exhaustion. It is an error, frequently repeated today, to say that the wastage of energy was banished from the physico-chemical universe by the appearance of living systems in the course of evolution or by the advent of man upon the cosmic scene. This is not so. Life forces act beyond, but not against, the physico-chemical laws, and thougll the human spirit directs cosmic process in ever more fantastic ways, it too operates beyond but not against the laws of process. The "radial" energy of Teilhardian hyperphysics is a convenient metaphor for describing the ascent of cosmic and human process but it has no effect on the arithmetic of the "tangential" accompaniment, any more than does the growth of a plant interfere with the mechanics of its eventual termination. Such is the full ambiguity of the goodness of business in a world of ownership and taki.ng care. Business carries us honorably upward and forward, but it brings us to this side of a point of rupture leaving us still in possession but no longer rich, so that it is by God’s gift that we will be found on the other side of the point of rupture no longer possessing but rich beyond our dreams. The completion of our world is God’s gift, no less than its initiation. The task of business is to display both the power and the limitation of man in carrying the world forward and down to the moment of that completion. Turning now to marriage, we observe a like ambiguity, frequently noted and much written about. Mar- riage as we know it now is a necessary part of man’s seeking after enlargement and fullness of life. Far deeper than the achievements of technology are the mysterious accomplishments of hearth and home--the love and striving of man and wife, the give and take between parents and children, the building up of the family of 4. man. Not that all need therefore marry, but that even the unmarried are fulfilled by their contribution in labor and love to a world that would not exist at all if others were not marrying. But, as with business, we REVIEW FO~ RELIGIOUS must ask, where is marriage taking us? 1036 The few hints we have on the subject lead us to believe that in the redeemed world "they will no longer marry or give in marriage." The family of man will have come to its completion. Life and love together will be held in perfect measure without pairing. In a real sense the unmarried are closer to the kingdom because their unpartnered state more closely resembles the perfected state of the new family of man. Not that enforced loneliness or unjust desertion is good but that the resemblance to the kingdom is dearer. In the same sense the married are farther from the kingdom. Not that chaste wedlock is evil but that the resemblance to the kingdom is fainter. That is the first anomaly in the life of marriage: It will terminate in its opposite. A second anomaly must be noted. As with business in relation to the world, marriage, in the very act of perpetuating life and love, is simultaneously unable to rescue them from time and death. It is true and good that love is deepened and that children are nurtured into men. Yet always with those achievements goes the fading of life and love. The fact is evident, but far from trivial, that parents give life only to lose it themselves, and that love, though gained, never quite succeeds in bridging the inevitable otherness of one’s partner. Total unity in which each becomes more himself as he succeeds in giving himself to the other remains the goal, but after the manner of a distant shore, viewed but not reached. The sexual act is undoubtedly the situation in which the ambivalence is most intensely expressed: Post coitum, tristitia. The insoluble dialectic of time and love, and the contradiction of life and death appear most intense in terms of sexuality. Only the kingdom will bring the riches of undying life and unfading love that marriage reaches towards but does not achieve. May we not see here an ambiguity that lies. in the very goodness of marriage? It carries life and love honorably forward and upward, bringing the family of man to this side of a point of rupture in which we are still mated but in exile, so that it is by God’s gift that we are found on the other side of the point of rupture, no longer mated, but home at last. The final perfecting of life together is the gift of God. The contribution of marriage is to display both .the power and limits of man in carrying love and life forward and down to the point of completion. ÷ We come finally to the third area of human secular ÷ activity--the government of human society. In the ÷ broad sense in which we use the term "government" we Lay and Religious include every exercise of technique in human affairs States that aims at the fullest measure of personal freedom in organized community, whether that be the domestic, VOLUME 27, 1968 the civil, or the industrial community. The great move- 1037 ments of our times in the field of human engineering are directed towards organizing a fuller personal life in freedom for all men. We seek, in hope and love, a more just balance between the claims of person and community. Our avowed aim is to set men free to work together happily at the task of building the earth and finding life and love together in marriage. About the goodness of this effort towards sociogenesis not the slightest doubt may be raised, whatever the alleged tardiness of Christians to come alive to the fact in times past. No less than the cares of business or the concerns of marriage, the task of expanding freedom into the body social pertains to the heart of religion. About the dignity and worth of human government there can be no question. Nevertheless, we must ask, where is government taking us? It may sound strange in our ears, but it is true to say that the kindgom towards which our present efforts direct us is not a kingdom of freedom. Heaven is captivation. All freepursuit of the good is conducted in the hope .that we may end by being caught by it in a delirium of joy. If we struggle now for freedom and self-government, it is in order that we may be left open for that moment when we will be in bondage. In a sense the unfree, like the unpropertied and the unmarried are closer to the kingdom, because their free- domless state more closely resembles the perfected state of life to come than does the condition of those who are able to choose. Not that involuntary servitude is good, but that the resemblance to the kingdom is fainter. This is the first anomaly about the life of freedom in community--the goal of human government: It will end in its opposite. A second anomaly must be noted. This is one, the very mention of which provokes instant opposition today. Speak of the inability of business to lead us straight into the world of non-business, or speak of the inability of marriage to lead us straight into the kingdom of non-marriage--speak of these and you have some hope of being heard. But say one limiting word about the power of freedom to achieve the kingdom of heart’s desire and you touch the tenderest nerve of creaturehood. All the Manichean skeletons of an authoritarian past ÷ are rattled, all the diabolic schemes to seize power + and throttle freedom are brandished in one’s face. It ÷ is usual for the inheritors of a great cultural break- through to be incapable of conceiving the world in any ]ames O’Reilly other terms. Freedom is our pet discovery today. Which makes it difficult to get the real point across. It is not REVIEW FOR RELIGIOUS that freedom in government is bad, nor that freedom in 1038 government should not be sought in increasing measure and furthered by every technique of consultation, participation, and communication. It is simply that freedom does not produce the kingdom. The organization of free men in a community of loving respect for person in the very act of liberating men from the inhuman condition of the oppressed, forges by its very technique a new web of planning, involvement, coordination, information. Freedom grows, yes. There is gain, of course. Yet not without a price being paid. Not that this is evil, any more than is the limited character of business or marriage, but it indicates the ambiguity of the goodness of government. It can only carry us to this side of a point of rupture where we are still free but enmeshed so that it is by the gift of God that we will be found on the other side of the point of rupture, captive but liberated. Such, then, is the inescapable twosidedness of all secular human activity. At this point it may be well to repeat that in speaking of the limitation of all our creaturely efforts, we have in mind something other than those defeats that necessarily result from the sinful use of human freedom. Our task of building the earth, forming the self, and organizing the body of human society is forever encountering the neutralizing forces of greed, lust, and tyranny. This sin-born wastage is indefensible and inexcusable. But that is not what we have in mind. Neither, when we speak of diminution and depletion, are we thinking of that sloughing off which is the accompaniment of every process and growth. The child must "die" so that the man may appear. That is the metaphorical "death" inherent in all transformation. What we have in mind here is the emergence of a real zero point on our way to completion, not by reason of any wickedness on our part but as inherent in any finite effort towards upbuilding and organization. We are asserting this limitation as a good, a salvific good. It is no tragedy. It is no excuse for taking up our bat and ball and going home. It is one of those deeply wonderful and terrible aspects of finite- ness that in our foolishness we would rather pretend was not there. All efforts to answer up truthfully to the condition of fallen creaturehood moving towards completion must give expression to a double truth. Everything is destined ÷ to be transformed, be it cosmic environment, or em- ÷ bodied spirit, or societal milieu. Hence all’s well as ÷ touching our tasks of building the earth, achieving the Lay and Religious self, organizing community. At the same time there is a States " distinct possibility that the transformation is not achieved without rupture. Hence all’s well as touching the limi- VOLUME 27, 1968 tations attaching to every human effort to build the 1039 earth, achieve the self, organize community. On the one hand, the effective component in business, marriage, and .government is aimed at a good, an omega point, that will not fail to be realized. On the other hand, the ineffectual component in business, marriage, and government is also pointed towards a good, but this time, a zero point that lays world, man, and society open before the saving God. Man grows and matures by a progressive understanding of both sides of the full truth of his creaturehood. He must achieve a concern and assume a responsibility to contribute to the world seen as continuing creation. But he does not come of age unless he also opens his eyes to the truth that the world as entering transformation is crucifixion. His full manhood is found through that unique creation that is crucifixion. Whoever sepa- rates these goods does violence to the meaning of Christian love for the world. He unmans himself by severing that part of courage which is expressed in. activity from that part of courage which is expressed in passivity. He makes dying an enemy of living, failure an enemy of success, poverty an enemy of riches, passion an enemy of action. He fails to perceive the full reality of life, not just in the modern world, but in any world. To return to our starting point, the medicine for a wound does not therefore provide nourishing diet for the wounded. The approach to the problem of the abuses and distortions of the religious life does not also serve as an approach to the problem of constituting the life in its truest meaning. The first problem calls for a rediscovery of the essential goodness of the worldly work of business, the sexual fulfillment of marriage, and the blessings of freedom. But when it comes to re- creating in the modern world a life which starts with a vowed surrender of property, of spouse, and of freedom, then it becomes clear that one must make the connection with the reality of creaturehood at those points which are lea~t readily perceived by the modern world, which is to say, not at the goodness of business, marriage, and government, but at their limitation. Having seen the way in which the "what" and the "how" of sal- ÷ vation-cosmic, personal, and societal--give a strange ÷ twosidedness to man’s movement through business en- 4. terprise, conjugal life, and societal organization, towards the kingdom to come, we are now in a position ]ames O’Reilly to come to grips with the meaning of the religious life in today’s world. What is the word that is spoken, REVIEW FOR RELIGIOUS what is the meaning that is expressed by the vows of 1040 poverty, chastity, and obedience? To this we now turn. The Distinction o/ States, Lay and Religious The distinction between the religious state and the lay state arises naturally out of the ambivalent character of man’s life in the present phase of the world. Inasmuch as a necessity lies upon the Christian community to proclaim opposite but complementary truths about the process of world salvation it was to be expected that a distinction of states would emerge in the public order of Christendom. Truths of great consequence demand public articulation. On the one hand, work upon the world, love in marriage, and the search for personal autonomy in community are good. They lead us in the direction of the kingdom. On the other hand, these activities are unable to place us in the kingdom, and they will themselves be absent from the life of the kingdom. To relinquish them eventually is also a necessity for salvation. Thus the Christian community cannot assert the value of possessions, of marriage, of autonomy to the point where their op- posites would seem worthless. Neither can the Christian community exalt poverty, celibacy, and obedience to the point where the goodness of possessions, of spouse, and of autonomy might seem to be denied. One of these is good in view of the journey, the other is good in view of the destination. One has roots in the present as leading to the future. The other has roots in the future as already upon us. As with so many other elements in the mystery of salvation, the prior enactment of the future before it comes has its proper place in the present. Proclamation of the twosided truth of man’s progress to the kingdom is a part of the public Christian good. Hence the need for a distinction of public states of life. Since the same voices cannot sing treble and bass at the same time, we need a choir in which the separate parts are blended in harmony. Our contention is that the lay and religious states of life combine in the public work of producing a harmony of life in two parts. When one part falls silent, there is no harmony. When one part is sounded too loudly, there is dissonance. When parts are interchanged, there is confusion. There is harmony when each sings true. In the light of this conception of the distinction and complementarity of lay and religious states we can now4- examine more clearly into the meaning of the vows of poverty, chastity, and obedience. First, the reason for making religious vows does not lie in any pessimisticLay and Religious belief that the life of business, marriage, and inde-States pendence is in any way evil. It is not life in the world but a "worldly" life that is reprehensible. Hence,VOLUME 27, 1968 it is not true that fife in the world must be set aside1041 by those who would seek a truly "spiritual" life. Neither is that view of the vows correct which grants the goodness of these activities but asserts the danger inherent in them. In this view, life in the world, while not evil, is an obstruction on the path of salvation. Hence, the religious vows express a determination to spare no effort to achieve perfection. It is true that life in the world is not without its dangers. Possessions can lead to greed. Marital love can fall away into lust. The enjoyment of independence can lead to pride. But the proper conclusion to draw when, as ’here, the dangerous is also the good, is that those who pursue this good must do so with care. We cannot conclude merely on account of danger that it would be more virtuous to relinquish the pursuit of these goods. In any case, it is equally true that poverty, chastity, and obedience can become obstacles on the road to perfection. They too can be vitiated by abuse. A third misconception avoids the two previous errors but falls into one of its own, namely, that though possessions, marital love and freedom are good, God is better. Those who would be perfect must give themselves more directly to God. The infinite must be preferred to the finite. The lesser must yield place to the greater. Religious vows are made by those who would give an undivided heart to God. This is a view which rightly angers the good lay person. It puts him in a position of being a second class citizen, less generous. What is forgotten in this view is that it is through the finite that the infinite is to be sought. God indeed transcends the finite goods of the world, but He is also immanent in them, and in them He is to be found. But now it seems as if we have pulled the props from under the religious life altogether. This brings us to the very heart of the matter. For if the infinite is to be sought through the finite, God through the world, how can there be any justification for a state other than the lay state? We answer that the infinite is to be sought through the finite, God through the world, by a double action, by a living of the present state of the world and by a letting go of it. One of these is not to be held in contradiction of the other. Both must be proclaimed as true and com- 4. plementary by the Christian community. It is in community that men move towards the kingdom, and they go by a community effort of living and leaving. The necessity of doing so arises from the ambivalent nature James O’Reilly of creaturely support. They die in living; and, by the gift of the Creator, it is in dying that they will be REVIEW FOR RELIGIOUS raised. The necessity calls for public expression. 10zt2 To sum up, the meaning of the religious vows is not that life in the world is evil, not that it is good but dangerous, not that it is good but God is better, but that action in the world, though good, does not suffice to bring the world to completion. Passion in the world is also needed. A readiness to let go must also be expressed. We save the world by carrying it forward and by letting it go into the hands of God who saves. The coexistence of lay and religious states, each with its characteristic vows, ensures the full, public expression of the truth of life in the world. An important consequence of this way of looking at the meaning of the religious life is that in relation to the crises of life in the world, the good religious and the good lay person will take up positions that are opposite but complementary. Their roles in relation to these crises will not be identical. One will ease the crisis along the line of action, the other will sustain the crisis along the line of passion. Let me illustrate. The crises of life are felt in those, areas of life’s action around which religious vows are centered: business, marriage, and liberty. Business can fail. Whether through mischance or injustice, men are forced into situations where their economic life is diminished. Men are forced out of business into poverty. Marriage can fail. Desertion, divorce, widowhood, or the simple failure to find a partner can push marital love into eclipse. Men are forced out of marriage into celibacy. Liberty can fail. Tyranny and oppression or the very necessities of organization can limit the choices and cir- cumscribe the liberties of men. Men are forced into "obedience." In the face of these crises it is in fullest accord with Christian zest for life and Christian love for the world and society that men should seek to lift their burdens, open the snares, push back the barriers. Cold indifference to poverty, loneliness, and oppression have no place in Christian society. But having said that much--what we might call the lay half of the truth of man’s life in the world--the obligation is still incumbent on Christian society to speak out with equal vigor the other half of the truth, the half which is cognate to the religious state. For in view of the nature of life in the kingdom, and because of the manner of our approach to it, these passivities, these diminutions, this being crushed, are not unmigitated evils. Even÷ when produced and directed by the evil intent of men,÷ these privations cannot be robbed of their reference to÷ and their orientation towards the state of man in theLay and Religious kingdom. Thus while no humanism can be called Chris-S~ates tian which neglects to answer the call to social justice and world-building, neither can any humanism be calledVOLUME 27, 1968 Christian which stops there. 1045 The goodness of living life and the goodness, of letting it go are essential components of an integral Christian humanism. In order that the two be kept in balance, it is necessary, most of all in moments of crisis, that lay action to overcome be integrated with religious passion to be overcome. By the side of the good layman who helps to lift up the poor, the lonely, the oppressed, there must stand the good religious who shows them how to endure. If the first should fail, the Iiving of life is denied. If the second should fail, the leaving of life is dishonored. Should religious have been at Selma? That is hardly the question. The question is rather, what should they have been~ doing there. Did they not have a proper role of their own distinct from the lay role and complementary to it?--a role that their lay confreres would, we hope, understand. Or would they? Have religious themselves understood it? Or, afraid of seeming to deny the lay half of the truth of life, have they been led to obscure the religious hall the half .which they are committed to uphold? It may be that the problem of keeping roles distinct and the temptation to cross lines is related to the practical necessities of the past when religious communities carried the main burden of society’s task of social welfare. Whenever the lay sector tended towards the neglect of the poor, the lonely, and the oppressed, religious communities moved in to fill the gap. Some were even founded specifically for the purpose of charitable works. In such circumstances, what began as a substitutional role took on the appearance of a superior role. The religious life was displayed as a shining example of the Christian love of fellow man, to be emulated by the laity. The religious vows presented the appearance of .generous sacrifices made to further social projects. Lacking the massive support of organized government taxation, how else could a community of Christians educate the poor, care for the widows and orphans, nurse the sick, and bury the dead except by letting go the impediments of income, marriage, and the freedom to come and go? The result is that in a later age when the lay forces of business and government begin to take more efficient care of society, the notion persists that lay and religious life are distin- ÷ guished by greater and lesser degrees of the one Chris- ÷ tian love for world and society, and the vows continue to be interpreted as means of liberating the religious for this greater dedication to world-building and social James O’Reilly uplift. Religious asceticism is given a functional twist. Its determinant and its justification is aposotolic action. REVIEW FOR RELIGIOUS If tomorrow the vows should get in the way of action, 1044 then, out they must go. But our whole point thus far has been that the lay and religious states are not distinguished by the exercise of different degrees of Chris- tian love for the world and society, but by the expression of different modes of Christian truth about their salvation. Each mode of the truth leads to its own proper style of love. There is the love that abounds in action and there is the love that abounds in passion. There is the love that takes hold of creaturely power as good and the love that lets go of creaturely power as limited. This is true even when both are engaged in the same work, nursing, teaching, or whatever. Treble and bass both sing, but their pitch and quality are different. They speak the same melody but dif- ferently. The meaning of the religious life is one thing and the needs of the apostolate are another. One is not derived from the other. Religious life has its place in the apostolate, of course, but it is defined in terms of meaning rather than in terms of function. The persistence of the notion that the lay and religious states are defined in terms of more and less perfect is illustrated further by the embarrassment oc- casioned by the comment that is sometimes made to the effect that many lay persons live more mortified lives than many religious. Underlying the comment is the assumption that the religious life is supposed to display a higher standard of holiness, and, therefore, abound more in ascetical practices. The distinction is seen to be one of degree rather than kind of holiness, and the point of the vows get lost. There are, indeed, many lay people who are poor, who cannot buy what they need to have, simply out of sheer necessity. They do not have the wherewithal. This they regard as a misfortune to be borne as long as it cannot be overcome. The religious puts himself in the state of poverty by a deliberate choice. The money may be there, but it does not get used for certain things, and this is chosen as a good, not patiently borne as a misfortune. Granted that it is a scandal when the result is a too comfortable poverty, but the point of distinction of states is not which is the poorer, but which is a publicly chosen state. Likewise there are many lay persons who live unmarried simply because it turned out that way by some necessity. If the chance of marriage had been offered, they would have taken it. The religious lets÷ marriage go by a deliberate choice. Religious celibacy÷ is something embraced as a good, not something en-÷ dured as a cross. There are many lay persons who lackLay and Religious liberty simply because circumstances hold them bound.States The religious enters such a state by choice. So it is not poverty, celibacy, and obedience as "more" or "less"VOLUME 27, 1968 that distinguishes the states of life, but poverty,1045 celibacy, and obedience as "vowed," and publicly, in the Church. To have met these privately and along the road of life is one thing, but to have overtaken them from the start, and publicly, is another. That is a deliberate act which speaks a public word about the goodness of letting go as a necessary part of the movement of world and society towards God. Since this is a task that is not often held in honor, there is, perhaps, a sense in which the religious life might be called a higher work, a harder task. But such terms are better avoided. The religious life is a state of perfection in the sense that in the public domain it more closely resembles the perfected state of the kingdom towards which we are all called. The religious life is not a state of perfection in the sense that people within it are expected to do a better job of living their state than the laity are expected to do in living theirs. Com- parisons between good members of one state and bad members of the other state are of little help in discerning the distinction of states. For that, we must compare them apart from their defects, and in the light of the full mystery of the world’s salvation. A final word about the problem of loss of identity in religious life. Whenever the total effort in any field is divided between social classes, it naturally happens that the seemingly weaker partner is tempted to doubt the worth of his role. Take the division of roles between men and women in the family. The man’s role takes him more often out of the home, into the publi~ and adult sector of the world. The woman’s role, at least when the children are small, often confines her to the private and juvenile sector of the world. She seems to have the weaker part. She easily begins to doubt the significance of her role and seeks to gain status by taking over tasks more usually assigned to men. Or consider the diverse roles of science and philosophy in the academic family. They divide the labor of pushing back the frontiers of knowledge. On the surface, the contribution of the scientist is the stronger. Philosophy builds no bridges, has no applications in the visible domain. Hence it is philosophy that more easily suffers an identity crisis, and in an effort to regain status may even be guilty of remodeling itself along the lines of symbolic analysis. Always the seemingly weaker partner feels threatened. Along the same line of argument consider the division of roles between the lay and religious states of life. ~ames O’Reilly Both styles of life are needed to express die full truth of the human condition of finite persons, together, in a REVIEW FOR RELIGIOUS world and moving towards a completion with God. 1046 Yet who will deny that the lay contribution is the more impressive on the surface as compared with the religious. The propertyless, spouseless, powerless life of the vows seem pale by comparison with the world of business, of marriage, and of government. One seems aggressive and involved, while the other looks withdrawn and shy. One is easily exalted as positive and incarnational while the other is liable to be set down as negative and eschatological. So much is the lay mode of involvement in the world more showy than the religious anticipation of the life of the resurrection that the religious is troubled over the significance of his role. "Are we not out of place and irrelevant in the modern world?" is the cry. Many who are in the religious life are minded to leave it, and few who are outside it are anxious to join it. Admittedly, much of the "drop-out" and vocation problem stems from abuses and distortions in the religious life. But quite apart from these, the state itself at its truest and best has a delicacy, a frailty, a remoteness from life that, so far from being a fault, is the inevitable handicap of a state that undertakes to give expression to the goodness of creaturely limitation. Religious vocation is always a source of wonder in the world. It is close to madness. But if the religious life is defined, as we have con- tended, in terms of its meaning rather than its function, we must face the question of its use in the world. No state can be content with being something and saying something. It must be and say in the act of doing something. This is the question of coexistence of religious meaning and professional life. The Religious State and Professional Life We have been insisting that the religious life is defined in terms of the meaning which it expresses about the world rather than in terms of what it does in the world. Yet it is in the act of doing something in the world that the religious life will speak its distinctive word. Doing what? That is the question which we must now ponder. The broadest answer would be, doing anything as long as it is not such as to obscure or contradict the meaning which the religious state is charged to uphold. That does little to narrow the field, and obviously the field is narrowed down in fact. What is excluded from the range of religious professional ÷ effort? Bank-robbing and the like are "out" for reasons that are evident. In addition, there may be some activities that inherently express the lay half of life’s Lay and Religious meaning so strongly that they are not things that a States religious might profitably do and still get the religious point across--tax-collecting or highway construction, for VOLUME 27, 1968 instance. Apart from such inherent "layness" there are 1047 few reasons why any occupation might not provide work in the world for a person in the religious state. But clearly there are some professions, for example, nursing and teaching, that have about them a peculiar aptitude to be exercised both by lay and religious. It is in respect of these that we can more profitably explore the distinctive character of religious involvement in professional life. Consider the nursing profession and let us ask what is the special contribution of a nursing sister to the patient as compared with that of a "regular" nurse. Our answer will be that each one provides (in the ideal case) identical nursing care for the patient. Under nursing care we include everything that might be expected from a dedicated Christian nurse, spiritual as well as physical. On that score there can be no difference. But each will convey to the patient different but complementary halves of the truth about health, sickness, and death, and this simply by reason o[ the sort of commitment which each is publicly l~nown to have in relation to life in the world. It is presence as lay or presence as religious that makes the difference to the patient, not any difference in nursing service. It is what they stand [or that distinguishes the lay and religious nurse, not what they do or how they do it. To clarify this position we must first ask how health and sickness fit into the total picture of life as understood in Christian thought. Recall what we said earlier about the salvation process. The entire creation is head- ing towards a completion in Christ by .a process in which transformation may well lead into rupture and then resurrection. Is this how the hospital patient sees life? We might say of sickness what has been said of death in recent writing, that sickness is a "moment of truth." Sickness is more than a bodily crisis threaten- ing the patient’s life. It is a vital experience which directs the attention of the patient to that half of the ambivalent truth of life which all of us habitually neglect, namely, that life is completed by being emptied out as well as by being filled up. So intent are we on the living of life that we are little exercised in the letting go of it. Yet that is the other half of the business of life. The relinquishing of life by sickness, no more than the living of life by health, is the path that leads ÷ to its fullest recovery. Every sickness is a painful reminder that we have neglected this half of the truth, that we are strangers to the dying of things, that we James O’ReHiy are not practised in the art of dealing positively with the negative element of our creaturely condition. To REVIEW FOR RELIGIOUS .that extent every sickness is a reminder to us that we 1048 were only half living in what we were pleased to call the days oi our health. The sick man is faced with two dangers. He may not recover and thus be deprived of a chance of making further progress in the positive business of living life upward and forward. On the other hand, in recovering, he may fall back into his neglect of the art of letting life go. Since two dangers beset the sick person it is necessary that he have two kinds of persons to minister to him at his bedside. On the one hand, he needs doctors and nurses skilled in the business of fighting disease and postponing death: people who in their personal lives too are dedicated to loving life by the living of.it. On the other hand, the patient needs by his side others who though equally skilled in. the arts of healing are dedicated in their personal lives to relinquishing those things which keep man’s life in the world going-- property, spouse, liberty--while still loving and enjoying life. In the mere presence of such a person minis- tering by his bed the sick man will see, as in the pages of a living book, the other half of the truth of his sickness, the halt about which most of us tend .to be negative. The difference between the lay nurse and the nursing sister is not that the lay nurse can take care of the body and the nursing sister can take care of body and soul. It may be that many lay nurses are inept in the things of the soul and that nursing sisters are more at home with God, prayers, and so forth. But rather than throw- ing light on the distinction of lay and religious professional work, this fact points up a different truth about life in the world. The one, earning, married, and at liberty, speaks of the goodness of returning to health, the other, anticipating already the life of the kingdom, speaks of the goodness, in its own time, of letting health go. That time might be now or any moment. To convey this witness, the nursing sister must somehow be identifiable as such to the patient. She cannot just appear "like any other nurse." By no means is the difference between the good lay nurse and the good nursing sister to be identified as a-difference in degree of devotion to patients, or to be described by saying that you can expect better service from one who has been set free by vows from the love and care of family. If the two kinds of nurses are not + to be distinguished as more or less "religious," as above, ÷ neither are they to be distinguished as more and less ÷ dedicated. In fact, of course, one will often be more or Lay and Religious less dedicated than the other, but this has nothing to States do with the proper nature of the case. It is not that the nursing sister brings either religion or dedication VOLUME 27, 1968 into the world of sickness and medicine, for the good 1049 lay nurse does that too. It is that she bears witness to another half of the religious truth at a time and place in life where its absence is fatal to Christian culture. In a place where the battle against sickness and death is properly waged every hour of night and day, the nursing sister must be there to befriend sickness and death lest the effort to overcome them lead to the unconscious public assumption that they are enemies of mankind. Indeed, the more vigorously the battle of technology moves towards the conquest of disease and death, the louder must come the cry that they are our true friends in their own time and place. This is the other half of the Christian truth, the voicing of which constitutes the increasing relevance of the religious life in the modern world. It cries out on behalf of the limitations of technique so as to keep the world open to the gift character of ultimate completion. A similar argument can be constructed to show the significance of religious presence in the teaching profession. The justification for the religious teacher is not that he or she knows more about religion and can do a better job of teaching the subject, or that the religious teacher teaches by her very life as well as by the book. Both of these are done by the good lay teacher. Nor is the justification for the religious teacher that he or she is more dedicated to the student by reason of being set free from the confining affections of home and family. The justification is that the religious teacher by his or her life project, rendered public and visible, expresses that half of the Christian truth about life in the world that is complementary to what is expressed by the life project of the lay teacher. It is vital that the young see both sides of the truth expressed in harmony. The persistence of other views of the significance of the religious teacher may be attributed to the accidents of history. It is a fact that in many places where schools had become irreligious or where education was denied to the poor, religious communities set up schools for Christian youth. But it was not because they were sisters in religion but because they were educated Christians that they could teach religion as well as secular subjects. And it was not because they wanted to make the ÷ project economically feasible that they took religious ÷ vows but because they had for other reasons taken ÷ religious vows that the project was economically feasible. The fact of religious presence in the teaching .~ames O’Reilly profession was often dictated by a defect on the part of Christian lay society. Either there was a dearth of REVIEW FOR RELIGIOUS Christians well educated in their faith, or there was an 1050 insufficiency of Christian lay funds. Because of lay defect of one sort or another, religious communities substituted heroically; but this obscures the fact that there would be a place for them in any case, and it leads to the persistence of the notion that the religious teacher is more dedicated, less "worldly" and therefore, more "religious." In general, the notion persists that, other things being equal, the religious professional is to be preferred to the lay. The error is understandable in view of the accidents of history, but it is inexcusable today in view of our greater appreciation of the goodness and holiness of the lay state. That much said about the error of exalting the religious teacher at the expense of the lay teacher, we must now regret the tendency to do the opposite. Much recent writing gives the impression that because of the vowed absence of the religious teacher from the "action-centers" of life, the religious teacher is ill prepared to guide the student into the modern world. At best the religious teacher is a substitute for the lay. The ideal thing would be to have children taught by good Christian lay teachers. Not so, however. The point is again missed, as in the opposite error, that both lay and religious have a contribution to make to the teaching of youth--so that to be taught exclusively by the one or by the other is to be shut of[ from the lived integrity of Christian truth. The two should appear together by the desk of the student as the two should minister by the bed of the sick. And it is not so that one can provide religious knowledge and the other secular ’knowledge. It is that each may express by their personal life project distinct but complementary halves of the Christian truth about life. Nowhere more than in the modern world is there greater need for an expression of the truth expressed by the religious life project. The danger is great that in our new-found confidence in the power of man, our children may embrace a religion of undiluted conquest. They badly need to see the joy and goodness of being overcome. It is not uniznportant that the two kinds of teachers be visibly distinguishable. Public witness is not possible otherwise. Nor will it do to argue that it is not the dress but the manner that must distinguish the religious teacher from the lay. For that is to fall back into the error that the religious teacher is marked by greater holiness or greater virtue or greater love for mankind. But all along we have argued that what distinguishes the two is a dil~erent holiness, a di~erent Lay and Religious virtue, a di~erent style of love: a holiness, a virtue, States and a love that is pivoted around the mystery of the limited character of the goodness of property, of spouse, VOLUME 27, 1968 of liberty, in view of the manner of our approach to the 1051 kingdom, as distinct frown a holiness, a virtue, and a love that is pivoted around the mystery of the power and the goodness of business, marriage, and freedom that carry us towards the kingdom. The attempt is often made to put the distinction between religious and lay professional in terms of a greater responsibility towards the poor: "What should distinguish the religious from their lay counterparts is that they provide the same kind and degree of service, nursing, or teaching, but [or the poor." Supposedly this is a reflection of a higher degree of Christian love that is to be expected from religious as compared with lay. Religious professional service is the same as lay but energized by greater love for the downtrodden. The view is plausible. After all, is not the religious life a state of "perfection"? Must not the performance be higher in some way? Perhaps there is danger here of a latent scorning of riches flowing from a misconception of the vow of poverty, analogous to a latent, scorning of marriage that is sometimes associated with a misunderstanding of the vow of chastity? In any event, the fact that religious should often direct their skills and services to the poor rather than to the rich is a consequence of lay failure in the field rather than a property that flows uniquely from the nature of the religious life. Ideally both rich and poor should be served by both lay and religious nurses, teachers, scientists, philosophers, technicians, and so forth, because both rich and poor have need of the special contribution of each. The poor must hear the message of the religious so that they may be strong in enduring, and the message of the lay so that they may, hopefully, become strong in over- coming. Likewise, the rich need to hear the message of the religious so that they may perceive the goodness of letting go, and the message of the lay so that they may know the goodness of responsible power. For, to repeat, the distinction of the special contributions of lay and religious in professional life does not lie in any diversity of the service rendered, not in any superiority of the love with which it is offered, but in what is expressed in their diverse personal life projects concerning the power and the limits of all service in relation to the progress of man and world and society towards com- ÷ pletion in the kingdom. Both rich and poor stand in ÷ need, though in opposite ways, of this double witness ÷ to the Christ-crossed truth of man in the modern World, or in any world. ]ames O’Reilly

REVIEW FOR RELIGIOUS 1052 JOHN CARMODY, S.J. Religious and Mystery

I have noticed a change in my religion. It may be something private, born only of aging, or it may be induced by our present times. Whatever, it makes the mystery of Christian existence more central, pervasive, and absorbing. Increasingly, I find that both my thirst for God and the complexity of contemporary life drive me toward transcendence, in search of a full, simple, total All." There I seek a being-to-being communion which will engage the "heart" 1--the integral selfb as nothing finite can. There I seek refuge from the tumble of information, causes, and demands no single man can master, hoping that this flight is not the immaturity decried by secularist theology but rather a legitimate demand for a possible task and ultimate encounter. In different ways, I am led to the "mystagogy" several theologians have suggested fbr future spirituality.2 In this article, I should like to elaborate some intuitions of the matter and relevance of such a mystagogy, especially for religious. God as Mystery It seems the quirk of the religious man to scrutinize, confront, indulge, and "worry" his existence dis~tinc- tively more than his ordinary fellows. Prematurely, and extraordinarily, he tries to order life at its depths,a Where many men are content to drive their buses, sell their hardware, and drink their beer, the religious man itches after meaning, satisfaction, fulfillment. With Augustine, his heart is restless; against Harvey Cox, ÷ he does have a God-shaped blank in him no creature ÷ can fill. One may side with Camus’ crudeness and ÷ John Carmody, a See John L. McKenzie, Dictionary o] the Bible (Milwaukee: s.J., is a member of Bruce, 1965, pp. 343-4; Karl Rahner-Herbert Vorgrimler, Theo- Woodstock College logical Dictionary (New York: Herder and Herder, 1965, p. 199. at Woodstock MaT- a See Karl Rahner, "Atheism and Implicit Christianity," Theology land 21163. Digest, Sesquicentennial Issue (1968), 52-3; Bernard Lonergan, "The DeHellenization of Dogma," Theological Studies, v. 28 (1967), p. 349. s See Erik H. Erikson, Young Man Luther (New York: Norton, VOLUME 27, 1968 1962), pp. 170-222. 1053 say that a young man’s metaphysical crise can pass by taking a woman, or with Rahner’s faith that certain discontents are actuated by grace. However, he cannot deny that some strange men find life unsatisfying because they think they are made for an Everything it holds out but never grants.4 It may be that contemporary man usually focuses his discontent on less metaphysical problems--on things more easily handled and solved. Nevertheless, even his practical unrest is a heuristic key to the human vocation. It too shows that man himself is a question, an openness interrogating life for an answer.~ It seems to me, therefore, that God may be revealed in contemporary, post-modern religion as the transcendent ground and horizon of man’s world-shaping action. By transcendent I mean going-beyond the particular, dis- crete, "categorical" objects, intentions, and actions of human secular activity, into their depths or full term. So, "God" appears today, more than in the religious past, as the simple Mystery holding human life. Questions about God arise when we ask about the source, totality, and goal of our human "race." God’s is the sphere of human experience where we meet a reality too full for our comprehension, but absolutely necessary that any of our things or selves should be. Because every struggle with human life, even the most ordinary and unreflective, comes upon the mystery of its whole, the domain of transcendence is present to every man and at least implicitly known. Slowly, theologians are coming to clarify the relations of mystery and intelligibility, the sacred and the secular,n These labors show their complementarity, and how they must be balanced for man’s proper self- understanding.7 The religious argument, therefore, is that if one keeps to the project of being human, even in its most secular form, he will encounter the mystery of a life bigger than his comprehension. This mystery is his

~ On the dynamism o[ human spirit, in the context o[ religious decision, see Charles Davis, A Question ol Conscience (New York: Harper and Row, 1967), pp. 3-33. 5 See Karl Rahner, "Thoughts on the Possibility o[ Belief Today," Theological Investigations, v. 5 (Baltimore: Helicon, 1966), pp. 3-22. ÷ "See Charles Davis, God’s Grace in History (London: Fontana Books, 1966); Karl Rahner, "Science as a Confession," Theological ÷ Investigations, v. 3 (Baltimore: Helicon, 1967), pp. 385-400; Bernard ÷ Lonergan, Insight (New York: Philosophical Library, 1958), pp. 687-730. ]ohn Carmody, $.]. 7 See Bruce Vawter, "The God of the Bible," Commonweal, v. 85, n. 18 (Feb. 10, 1967), 504-7; Karl Rahner, "Theology and Anthropol- REVIEW FOR RELIGIOUS ogy," in T. Patrick Burke, ed., The Word in History (New York: Sheed and Ward, 1966), pp. 1-23; Edward Schillebeeckx, "Faith 1054 Functioning in Human Self-Understanding," ibid., pp. 41-59. real goal, his ultimate source of definition, his in- eluctable adversary. As his drives to know, make, and love can show, he is a dynamic search after total reality: Being. Willy-nilly, he must face the dark quest of his total existence. This makes him the being poised for a revelation--the listener for a word il- lumining the dark of his total life-meaning. He hopes that his mystery will show itself to be gracious, sup- portive, and mercifnl toward his weakness; he is ever tempted to despair and call his mystery an abysmal nothingness. But, in the measure he penetrates the meaning of his manhood, he comes to see that this mystery is his crux. Whatever it turns out to be will show his worth. Now, contemporary theology of revelation accepts this anthropology, claiming that Jesus of Nazareth is the eschatological (definitive) word of our mysterious God answering the question we are.s In the man Jesus, God expresses Himself out into a finite other, achieving perfectly the self-communication He offers all men in grace.9 Jesus announced this intention by proclaiming the absolute nearness of the reign of God,1° and His Resurrection sealed His prophetic mission in divine ratification. He therefore stands in history as the great sacrament of God’s will to be for us a merciful Father.n In His flesh we have a human guarantee that our dark All is accepting love. For those who do not stumble over it, this is the cornerstone setting life squarely and rightly. On the faith that existence is meaningful, because God is an nnmixed goodness steadfastly on our side, men can battle their manifold temptation to round corners and cheat on honesty. They can moderate their human pursuit of fulfillment, knowing that truth and love are the accomplishments life really rewards.12 In this way, Christian revelation speaks to the heart of man, where he makes a fundamental option for or against life. It clarifies the most basic issue, the meaning of that be-ing we are condemned to live. Certainly, s See Karl Rahner-Joseph Ratzinger, Revelation and Tradition (New York: Herder and Hcrder, 1966), pp. 9-25; Gabriel Moran, "The God of Revelation," Commonweal, v. 85, n. 18 (Feb. I0, 1967), 499-503; ,4 Nero Catechism (New York: Herder and Herder, 1967), pp. 3-22. g See Karl Rahner, "On the Theology of the Incarnation," Theo- 4. logical Investigations, v. 4 (Baltimore: Helicon, 1966), pp. 105-20. 1°See Wolflmrt Pa~]nenberg, "The Revelation of God in Jesus of Nazareth," in Robinson-Cobb, eds. Theology as History (New 4. York: Harper and Row, 1967), pp. 102-33. Religious zl See Gregory Baum, "Does God Punish?" The Ecumenist, v. 5 and M~stery (1966), pp. 7-10. =See 1 Jn 1:5. On the demands of the life of spirit, with its strange VOLUME. 27, 1968 symbiosis of four-square honesty and paradox, see S. Kierkegaard, The Sickness unto Death. 1055 the record of God’s action in our history includes more specific information, but its central message, its core intent is this crucial question of ex-sistence. Through all the ages of salvation-history, a Father has been offering Himself, His own personal love and life, to all men. In Christ, this is the intent, the "economy" we find revealed. It is an economy inseparable from the history of human struggle and progress, because men are spirits (capacities for All) in-the-world, but goes beyond the best intimations of history, offering a destiny above the world’s due. That destiny takes up the achievements of history, losing none of love’s victories; but its grandeur is that it moves them into the absolute fullness of God Himself. That God Himself, the unspeakably full life of knowledge and love only poorly adumbrated by our spirits, is the pledged fulfillment of men and their history constantly needs saying. We are prone to wander away from our richest intuitions, where we want everything, into an endless tangle of ephemeral, factitious things and events. The positivism and pragmatism ruling Western man today have much to commend them, but without a ground in critical judgment and rational love, given in the self-authenticating operations of human spirit,~a this man will be no imago Dei. Nor will he appreciate his own proper fulfillment, for he will miss the natural desire for what Catholic theology calls "beatific vision," as it is revealed in the transcendence of dynamic spirit.14 In this way, we see again the cor- relation of theology and anthropologyl~--the critical fact that man only knows himself fully when he sees he is made for an unlimited God. Consequently, the "agitation" of mystery--the meeting with Transcend- ence, and its elucidation--can serve man’s self-understanding. It can keep present to him his most important dimension which, frighteningly, he can forget or ignore. Religious and Mystagogy It is not hard to see a close tie between mystagogy and religious life. What mystagogy points to, clarifies, exposes for some understanding and love, this religious life symbolizes. For religious life makes no sense unless ÷ "God," whom we do not grasp or understand, is a reality and worth the. stake of one’s existence,an That ÷ ÷ ~See Bernard Lonergan, De Deo trino, v. 2 (Rome: Gregorian University, 1964), pp. 153-61. John Carmod~, S.J. ~See Bernard Lonergan, "The Natural Desire to See God," in his Collection (New York: Herder and Herder, 1967), pp. 84-95. a, See note 7. REVIEW FOR RELIGIOUS 10 See Karl Rahner, "Reflections on the Theology of Renuncia- 1056 tion," Theological Investigations, v. 3, pp. 47-57; "The Passion and is, religious life bets that life is more than surely appears~it Sacrifices, in hope that God lives. Men are tempted to deny this. The existential meaning of an ascetic life is that the love by which men stand is free, their preferential, absolutely first value, and in need of testimony, because sinners can miss or forget it. As complementary life styles, religious and lay lives present the twofoldness of Trinitarian grace: its independence of man’s world hnd its thorough entry into that world. Because the whole economy of salvation, St. Paul’s mysterion, holds together in Christ,17 Christian life is always in-the-world. Karl Rahner has writtenof the eternal significance of the humanity of Jesus;is it is the lay vocation tO show this significance, by a proper secularity. Bnt Jesus, God-with-us in the world, announced, served, and rules a kingdom not of this world, inviting some men to poverty and chastity for its sakeA9 Those accepting His counsels represent the singlemindedness of Jesus’ mission and its absorption with the God who Himself is man’s full prosperity. Still, the signs of our times say that religious life, and mystagogy, must show their worth by improving the human quality of the space and time they influence. That is, the God to whom both religions life and mystagogy point must appear today as a fulfillment and salvation men can recognize working in human terms. If the Mystery of existence enhances and heals the humanity of those who acknowledge and serve it, it will not lack a hearing. There is no excess of peace, joy, and selfless devotion in our world--a living faith which seems to produce them will not go unnoticed. More topically, this introduces the theory in the question of religious’ involvement in the world. Increas- ingly, religious men and women feel that their Chris- tian commitment must become brotherly service. They are uneasy with prayer, study, and work which move outside the realities their contemporaries must live. The slums and universities do not attract the generous and vital just because they are "in" or exciting. Rather, many Christians now move toward them because they sense that the dramatics of salvation in our time are

Asceticism," ibid., pp. 58-85; Bernard Lonergan, "Finality, Love, Marriage," in Collection, especially pp. 50-3. ÷ ’ xTSee Col 1:15-20; Karl Rahner, "Christology within an Evolu- ÷ tionary View of the World," Theological Investigations, v. 5, pp. 157-192. ÷ ~SSee "The Eternal Significance of the Humanity of Jesus for Religious our Relationship with God," Theological Investigations, v. 3, pp. 35- and Mystery 46. 1~ See the articles pertinent to religious life ("poverty," "virginity," VOLUME 27, 1968 "obedience," "evangelical counsels," "kingdom of God," and so forth) in Rahner-Vorgrimler, Theological Dictionary. 1057 most intensely played there. But, one may ask, how does the transcendence or eschatology symbolized by religious asceticism couple with this hunger to be in the midst of secular life and history? Undoubtedly, the integration varies for different individuals, but I would like to offer some reflections. The speculative side of this question repeats the cor- relation of theology and anthropology discussed above. Its basic thesis is that man has a dynamic finality for God such that transcendence--going beyond the finite and ready-to-hand is essential to his makeup. This relates to the metaphysics of creation, where it can be shown that creatures are themselves (stand forth in their independent reality) in direct, rather than in- verse proportion to their nearness to God.20 That is, God is no opponent of man’s freedom or independent existence. He does not make the world to absorb it or tyrannize over it. Precisely His free act of love, by which He creates the non-divine, establishes us and our world in their rightful autonomy. The secular is properly non-divine--properly the sphere of man’s intelligent dominion--because, not despite, its creaturely dependence on God. Just as a true friend or lover not only honors but enhances one’s otherness, so the loving God draws us to Himself in order to make us more fully ourselves. So, theoretically, there is no opposition between man’s devotion to his transcendent God, which religious symbolize, and his responsible care for the world. Because he is spirit-in-the-world, both his God, who is not the world, and his secular tasks enter into his human project. More practically, and toward the complementarity of mystery and secular involvement, I suggest that honoring transcendence can provide busy, committed people with perspective, peace, and freedom, which they often need (and dearly want). Healthy worship of God, in faithful openness to the Mystery revealed in Christ, refers men to a whole and Other who can set the guidelines of their world and history. If they have actually faced and experienced such global Mystery, men know that all human things are relative. None of them possesses value, or has a firm foundation, apart from this Mystery. Therefore none can pretend to divinity, ÷ inciting man’s desire for a tangible absolute.21 But ex- 4. perience of our mysterious God also shows that our 4. human, worldly things can be transparent to his All.

John C, armody, $.]. ~ See Johannes B. Metz, "A Believer’s Look at the World," in Burke, op. cir., pp. 68-100; also Karl Rahner, Hominization (New REVIEW FOR RELIGIOUS York: Herder and Herder, 1965). m See Harvey Cox, The Secular City (2nd ed.; New York: Mac- 1058 millan, 1967), pp. 15-32. Few may be so poetic that, like the clown in La Strada, a pebble can take them into the mystery of things’ source, but many will someday see mystery in another human being, because they will fall in love or really attend to suffering. Then they will glimpse the reference of all our hope and travail, wondering humbly before its pregnant silence. That silence holds even our noisy cities, bloody jungles, and violent politics. As our hope and pain wander over them, too, it may hear in the silence to which they point whispers of a Fullness who holds, repairs, restores, and forgives, because He is Love-righting-all. And these are the intimations which give perspective, peace, and freedom. They show man’s limit and his worth: he is grass and he is flesh--more flesh than grass, thank God. This is real; this is telling it like it is. Man, who is great, can be contemptible; God is He who is always greater, even than man’s heart, which may condemn him. In such a perspective, mystery offers peace: God is for us, who can be against us? A mystagogy opening men to the transcendent source of their peace should make servants of such good news conspicuously simple and tranquil. I do not mean contact with God removes all anxiety and trouble from human life. Prayer is no incantation driving away sickness, pain, financial worry, or family problems. But prayer can be an immense help toward the substantial peace still possible beneath these burdens, by opening our hearts to the God who holds and rules them. Some writers on contemporary Christianity seem to deny or avoid prayer and its peace. They want men to enter secular existence so fully that they empty themselves of all "religion." 22 I think this both unbiblical and unwise. It ignores Jesus’ concern with His Father, whom He sought in lonely prayer, and it ignores the transcendent thrust of our specifically human drives. I think only this Other, the same to whom Jesus prayed and whom we seek as total Being, gives man deep peace and situates him rightly. Without Him, men wander in terrible confusion. Recent national events (war, riots, assassina- tions) document this confusion, implying its relation to the surd called sin. They have made Americans more sober. Spokesmen have called for the extirpation of hatred and violence. Some have noted that our disorder 4- and violence derive in good part from a breakdown in 4- religious values. They see in the smoke and blood 4- that when God is dead everything is permitted, for Religious and Mystery = See Thomas J. J. Altizer, "The Sacred and the Profane: A Dialectical Understanding of Christianity," in Altizcr-Hamilton, VOLUME 27, 1968 Radical Theology and the Death o] God (New York: Bobbs-Merrill, 1966), pp. 139-55. 1059 then men will miss the obvious lesson: violence cor- rupts, hate cures nothing. If man is not measured by something greater than himself, he has nothing to contain his actions. It is true that "God"--this living, greater reality--is a complicated problem today. He may well influence many professed unbelievers more than supposed faithfulY3 But without His vital influence in a society (which surely supposes some genuine institutional religion), men thrash wildly in their pursuit of justice and prosperity.24 Now, if it is the common task of Christians to keep the wisdom of God--that wisdom which gives perspective on life--present to the world, it seems the special task of religious to underscore its mystery and foolishness. By their existential reference to the transcendent God--the stake of their lives on His living value--re- ligiousshould help men believe that the silence surrounding our ultimate poles of origin and destiny is full rather than empty. They should be very human witnesses ~ that life does hold together and honor its intimations of fulfillment, even though its guarantor can be known only diml),.25 In this way, religious exemplify Christian dependence on Christ’s Spirit. They show that men have not been left without comfort or an experiential pledge of resurrected fulfillment.2° The apparent foolishness of God’s wisdom is crystal- lized in sacrifice. Even people who serve the poor, comfort the sick, enrich the depri~,ed often cannot understand a renunciation of personal freedom or sexual fulfillment. Without denying the difficulty of finding credible forms for these renunciations today, I think they remain important for showing the mystery of Christ. When people who are publicly poor, dedicated, and chaste are free for others (and themselves), then renunciation will disclose some of the power of Christ’s self-emptying. Mature religious, thoroughly free to serve contemporary men, thereby have a special role in dis- .playing the evangelical way to human prosperity. They recall that men must lose their lives to find them. Religious should lose what many think "life" has to mean for the real life of the kingdom of God. Their problem today is to sh.uck outmoded forms and con- straints so that the essential foolishness, the essential + = See Karl Rahncr, "Atheism and Implicit Christianity," pp. 43- ,4- 56. + -0~ See Waher Lippmann, The Public Philosophy (New York: Mentor, 1955), pp. 123-38. John Carrnody, $.]. "~ See DB 1796, 1816. ~°John 14-17 may be read as an anticipatory answer to the REVIEW FOR RELIGIOUS perennial questions of whether and how the Christian God lives with us. For a discussion of this see John Carmody, "The Death o[ 1060 God and John 14-17," Bible Today, n. 30 (April, 1967), pp. 2082-90. spending for love, can operate powerfully and dramati- cally. Too many religious are kept from the world they should serve. Then their witness misfires; then the mystery of Christ is less published. This brings a final consideration, mystagogy as a source of religious renewal. Here my basic thesis is that living contact with the precisely mysterious God places customs, traditions, and laws in their properly subordinate place. Note that the thesis is not that we have no need of custom, tradition, or law--just that God is always greater than they and that we should effectively honor this divine transcendence. Both our world and the religious who would serve it need to see this clearly. Life today is too complicated for men to believe that given forms of human legislation have absolute or saving value. They are almost osmotically aware that God must be something simple, full, and absolute--something chosen or rejected in the inmost crises of the struggle to be human.27 Religion therefore cannot be extrinsic or extracurricular--something parttime or recreational. Nor can its human theories and laws be more than pointers or helps toward living-with the full, holy Mystery itself. Modern men are far too aware how much they fashion their own world of meaning to make these human things of divine right.2s And if the modern world demands a God who is really God, uniquely absolute, stable, and other, so too do modern religious. Not a little of the crisis continuing in the communities and works of American religious focuses on this demand. It would clear the air if both liberals and conservatives admitted that they are almost always discussing matters of secondary, quite human provenance and importance. Of primary importance is that God is perfect love, drawn near for our salvation in Jesus Christ, and especially operative through Jesus’ faithful. Of secondary importance are all the human programs and laws designed to present this good news. These latter need constant criticism and demythologizing, lest they become idols and obscure the true God who is never under our control. He is the only one who should be taken with utter seriousness. Consider, for example, the situation of many religious communities. Caught in the crosswinds of change, they cast here and there for some stabilizing legisla- 4. tion. But too often the magna carta of Christianity 4. ("For freedom Christ has ~et us free" Gal 5:1) is forgotten. It would help both old and young to remember Religiou~ and Mystery ~ See Karl Rahner, "The Faith of the Priest Today," Woodstock Letters, v. 93 (1964), pp. 3-10. VOLUME 27, 1968 ~See Bernard Lonergan, "Dimensions of Meaning," Collection, pp. 252-67. 1061 how little we know of God’s ways,~"° how mysterious is His saving love, how presumptuous it is for us to think that .time schedules, dress, or protective disciplines capture His will. Too many religious communities seem to forget the biblical primacy of charity. Would they be so snarled if they really believed that this alone matters, that this alone constrains both law and personal freedom? John says that God is love, and Paul says that our liberty must not be the occasion of another’s hurt. Both know how much greater than our sinful, human hearts is the Christian God, and from this knowledge comes amazing freedom: if this God is for us, who can be against us? Compared to His love and service, it matters little what we eat, when we pray, what time we come home, how we dress. These are matters of human estimation, to be decided by simple common sense, experience, and discerning of the times. A similar freedom, could do much for religious’ works. These, too, frequently bog down in small matters of little consequence. Anyone familiar with a Catho- lic campus knows the phenomenon of disproportion well. He knows that some think philosophy and theology have divine right to a lion’s share of the curriculum, exemption from professional credentials and standards, and so forth. He knows that other people think non- Catholic faculty, flexible liturgy, and student freedoms mean we have been handed over to Satan. Too frequently, these people are religious. Not only do they confuse the academic with the pastoral; they also seem to honor the mysterions God less than canon law or the Council of Trent. For, whatever should be the concrete judgment on undergraduate ecumenical theology, underground liturgy, parietal privileges, and so forth, it remains that they are gropings toward a new form of the Christian life, demanded by a new age. In this age it is more clear that God alone can judge the inmost heart from which such ambiguous gropings proceed. A mystagogy which faced religious with life’s confusion and God’s incomprehensibility might make them more aware of what children of the new age experience, and less prone to usurp judgment on efforts to grapple with such experience. To summarize, it could be said that mystagogy should show how direct contact with the mysterious God enables human freedom, and that therefore it is especially appropriate to religious, who symbolize the transcendent .Iohn Carmody, S.]. source of human fulfillment. In my examples, mystery

REVIEW FOR RELIGIOUS is proposed as a liberating context, foundation, and 1062 ~See Is 55:8-9; Rom 11:33-6. backdrop, not an island of escape. It is by "agitating" this mystery--seeing the Deus semper major in truer proportions--that human problems may be cut down to human size. Then, with peace and industry, men can attack the problems of a contemporary rel.igious life style, relevant Christian education, proper student freedoms, and so forth. These practical questions must be handled prudently--by the virtue which interprets general principles, on the basis of experience. They demand a communal discernment, that men with pertinent competencies pool their experience and try to hear Christ’s Spirit.3° They are relative, variable, pragmatic matters. They cannot be settled by a priori inductions, and there are bound to be miscalculations in their handling. But they are the tasks for which we have wit and will--they are the matter of. our collaboration with God in building the earth. If we see them in this perspective, we shall have gone a long way toward learning the relevance of religious life today, for we shall have experienced how the living God best sets men free and makes them responsible, which is what religious life proclaims. This, I think, is the way mystagogy could figure in the spirituality of the future,81 and the way religious life can complement secular Christianity. ~oSee Karl Rahner, The Dynamic Element in the Church (New York: Herder and Herder, 1964), pp. 84-170; "On the Question of a Formal Existential Ethics," Theological Investigations, v. 2 (Balti- more: Helicon, 1963), pp. 217-34; Avery Dulles, "Finding God’s Will," Woodstock Letters, v. 94 (1965), 139-52; Gaston Fessard, La dialectique des Exercises Spirituelles de saint Ignace de Loyola (Paris: Aubier, 1955), pp. 73-8. ~ For some suggestions on the spirituality of the future see Karl Rahner, The Christian o] the Future (New York: Herder and Her- der, 1967), pp. 77-101; John Carmody, "Future Spirituality," Sisters Today, v. 39 (1967-68), 534-42. For Rahner’s general theology of the spiritual life see John Carmody, "Karl Rahner’s Theology of the Spiritual Life," to appear in Chicago Studies.

÷ ÷ ÷ Religious and ~yst~r~

VOLUME 27, 1968 1063 FABIAN OSOWSKI, O.C.S.O. Pentecost and Pentecos- tals : A Happening

When Pentecost day came round, they had all met in one room, when suddenly they heard what sounded like a powerful wind from heaven, the noise of which filled the entire house in which they were sitting; and something appeared to them that seemed like tongues of fire; these separated and came to rest on the head of each of them. They were all filled with the Holy Spirit and began to speak foreign languages as the Spirit gave them the gift of speech (Acts 2:1-4) .... As soon as they [Peter and John] were released they went to the community and told them everything the chief priests and elders had said to them. When they heard it they lifted up their voice to God all together .... As they prayed, the house where they were assembled rocked; they were all filled with Holy Spirit and began to proclaim the word of God boldly (Acts 4:23,24,~1). The familiar account in Chapter 2 of Acts relates the coming of the Holy Spirit upon the Apostolic community at Pentecost, while that in Chapter 4 is referred to as a "miniature Pentecost." In view of the increasing interest in present-day Pentecostal movements it seems worthwhile to examine some of the aspects of this phenomenon which ~ven find their counterparts in some Catholic circles.1 A listing of recent articles in Catholic publications on this subject gives some indication of the interest being shown toward this modern-day "miniature Pentecost" which once more seems to be "blowin’ in the wind." 2 For the purpose of development I will make a E. Schillebeeckx, O.P., "Catholic Life in the U~.," Worship, March, 1968, pp. 134-49. 2 See, for example, Richard Baxendale, S.J., "The Pentecostal Fabian Osowski, Movement: Does It Matter?" Clergy Review, January, 1967, pp. 24- O.C.S.O., is a mere- [mr of Belleville 36. Josephine Massenberg Ford, "Catholic Pentecostalism: New Monastery; Prairie Testament Christianity or Twentieth-Century Hysteria? Jubilee, du Rocher, Illinoia June, 1968, pp. 12-7. Kilian McDonnell, O.S.B., "The Ecumenical 62277. Significance of the Pentecostal Movement," Worship, December, 1966, pp. 608-29. Kilian McDonnell, O.S.B., "Pentecostals and Drug REVIEW FOR RELIGIOUS Addiction," America, March 30, 1968, pp. 402-6. Edward O’Connor, C.S.C., "Baptism of the Spirit: Emotional Therapy?" ,,ire Maria, August 19, 1967, pp. 11--4. Henri Nouwen, "A Critical Analysis," a threefold division: first, the Pentecostals, giving a brief summary of their origin and evolution; second, the neo- Pentecostal movement in the traditional Protestant de- nominations; and third, Catholic Pentecostals, with some concluding observations. Pentecostals The modern-day Pentecostal movement, it is generally agreed, sprouted from a Bible College in Topeka, Kan- sas, that had been founded in 1900 by Charles F. Par- ham, a former Methodist minister) His small group of students had been asked to study "Baptism in the Holy Spirit" while Parham went on a three-day trip. The study was to be done privately by each student as regular clagses were canceled due to the fact that Parham was the only professor. Upon his return he was amazed to find that the forty students had reached the same conclusion: "Speaking in tongues" had occurred, or could be deduced, in every instance where baptism in the Holy Spirit was mentioned in the Bible. The group desired this experience for themselves and they began to wait expectantly, praying and meditating; and, according to their testimony, the baptism of the Holy Spirit came upon them, not simultaneously, but first upon one and then others. This phenomenon attracted attention and opposition, but it was not until 1906 that events occurred which caused its further spread and attracted world- wide attention. The Bible school conducted by Parham was then located in Houston, Texas, and W. J. Seymour, a colored Holiness preacher attended the school there. He became convinced of the Pentecostal experience; and when he was invited to preach in California he chose this experience as the subject of his preaching, using Acts 2:4 as his Scriptural quotation. Initial difficulties were encountered in his preaching ministry, but later preaching and meetings were accompanied by unusual religious exercises and.manifestations. "Tongues" was emphasized and was regularly in evidence. Large numbers of people were attracted to the meeting place known as the "Azusa Mis- sion," the name being derived from its location on

Ave Maria, June 3, 1967, pp. 11-3, 30. Daniel J. O’Hanlon, $.J.,~’"The Pentecostals and Pope John’s ’New Pentecost,’ " America, May 4, 1963. Mary Papa, "People Having a Good Time Praying," National Catholic Reporter, May 17, 1967, pp. 1, 10. Mary Papa, "Pentocostals: Wave of the Future?" National Catholic Reporter, May 17, 1967, pp. 1, 10. Moises Sandval, "Pentecostals See how They Fit in," National Catholic Reporter, June 12, 1968, p. 5. P entecostal~ 8Klaude Kendrick, The Promise Fulfilled: A History of the Modern Pentecostal Movement (Springfield, Mo.: Gospel Publishing VOLUME 27~ 1968 House, 1961); the same account can be found in most of the other books used as references in this article. 1065 Azusa Street in Los Angeles, and for the next few years this mission was the center of Pentecostalism. The seedling of Pentecostalism sprouted in soil that had to a very great extent received its religious substance from the revival movement which began immediately after the Civil War. This movement had been almost exclusively Methodist and was called the Holiness movement. The branches of Pentecostalism spread throughout the United States without any formal organization of any kind with the result that local groups were often in a state of confusion--every person was his own authority. Further, being a movement of enthusiasm, it had attracted sensation seekers and a few unscrupulous persons. During these early y.ears camp meetings were stressed for the promotion of cooperative fellowship among the loosely knit groups, and from these resulted a meeting which brought forth the Pentecostal organization given the name "General Council of the Assemblies of God." The Assembly of God Church has become the largest Pentecostal group today, with a membership of more than 500,000.4 There are two other large groups of Pentecostals: the Pentecostal Assemblies, and the Church of God in Christ (this latter is primarily a colored group founded by J. C. Mason, who had received his baptism in the Spirit at the Azusa Mission in 1906; the Church of God is a southern Pentecostal group for whites). The total number of Pentecostals in the U.S. exceeds two million at the present time, and they are the fastest growing church in South AmericaP It is rather difficult for a Catholic to recognize a Pen- tecostal church in a city or town because of the great variety of names involved in their titles and because the word "Pentecostal" is not too frequently used. As an example, one finds: First Assembly of God Church, Full Gospel Church, Bethel Holiness Temple, Calvary Tem- ple, Glad Tidings Tabernacle, Faith Chapel (Church, Chapel, Temple, and Tabernacle are used interchange- ably). Added to this difficulty is the fact that many of the traditional Protestant churches employ similar names; however, these latter usually indicate their affiliation on their outdoor bulletin boards. Perhaps the easiest way to ascertain affiliation is by consulting the yellow pages of *This Pentecostal group has its headquarters in Springfield, Missouri. As of 1959 it conducted eight Bible institutes and colleges throughout the United States and several overseas. Its Central Bible Institute and Seminary is also located in Springfield; and in 1955 Evangel College, a Pentecostal liberal arts college, was also opened Fablwn Osowski there. Gospel Publishing House, its printing division, is a modern plant which distributes more than five tons of literature daily. 5 Morton T. Kelsey, Tongue Speal~ing (Garden City: Doubleday, REVIEW FOR RELIGIOUS 1964), Appendix B. This study of the subject is an excellent work 1066 and is used as a basis for much of this article. the local telephone directory. Another distinction to remember is that the Jehovah’s Witnesses and the Church of the Latter Day Saints (Mormorts), are not Pentecostals. What do Pentecostals believe? The simplest way to answer this question is to quote the "Statement of Faith" that appears in each issue of the Pentecostal Evangel: WE BELIEVE the Bible to be the inspired and only infallible and authoritative Word of God. W~E BELIEVE that there is one God, eternally existent in three persons: God the Father, God the Son, and God the Holy Ghost. WE BELIEVE in the deity of Our Lord Jesus Christ, in His virgin birth, in His sinless life, in His miracles, in His vicarious and atoning death, in His bodily resurrection, in His ascension to the right hand of the Father, and in His personal future return to this earth in power and glory to rule a thousand years. WE BE- LIEVE in the Blessed Hope, which is the Rapture of the Church at Christ’s coming. WE BELIEVE that the only means of being cleansed from sin is through repentance and faith in the precious blood of Christ. WE BELIEVE that regeneration by the Holy Spirit is absolutely essential for personal salvation. WE BELIEVE that the redemptive work of Christ on the cross provides healing of the human body in answer to be- lieving prayer. WE BELIEVE that the baptism of the Holy Spirit, according to Acts 2:4, is given to believers who ask for it. WE BELIEVE in the sanctifying power of the Holy Spirit by whose indwelling the Christian is enabled to live a holy life. WE BELIEVE in the resurrection of both the saved, and the lost, the one to everlasting life and the other to everlasting damnation.° The Constitutional Declaration of the Assemblies of God contains an explanation of its belief in baptism in water, and the Lord’s Supper. With regard to baptism of the Holy Spirit it declares: 7. The Promise of the Father. All believers are entitled to and should earnestly seek the promise of the Father, the Bap- tism in the Holy Ghost and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian Church. With it come the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry. Luke 24:49; Acts 1:4, 8; I Cor. 12:1-31. This wonderful experience is distinct from and subsequent to the experience of the new birth. Acts 10:44-46; 11:14-16; 15:7-9. 8. The Evidence oI the Baptism in the Holy Ghost. The Baptism of believers in the Holy’ Ghost is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance. Acts 2:4. The speaking in tongues in this instance is the same in essence as the gift of tongues (1 Cor. 12:4-10, 28), but different in purpose and use. 9. Entire Sanctification. The Scriptures teach a life of holiness without which no man shall see the Lord. By the power Pengecosgals 6 The Pentecostal Evangel (Official Voice of the Assemblies of God), published weekly. This statement of belief applies only to VOLUME 27, 1968 the Assemblies of God; however, it gives a sufficient picture of the entire movement’s doctrines. 1067 of the Holy Ghost we are able to obey the command, "Be ye holy, for I am holy." Entire sanctification is the will of God for all believers, and should be earnestly pursued by walking in obedience to God’s Word. Heb. 12:14; 1 Peter 1:15, 16; 1 Thess. 5:23, 24; I John 2:6? From this can be seen the doctrinal ’emphasis that Pentecostals place upon the baptism in the Spirit, speaking in tongues, and sanctification. The older Pentecos- tal groups can teach us much when it comes to looking at the neo-Pentecostal and Catholic Pentecostal move- men’ts that are in the wind today. While Pentecostal doctrine places great emphasis upon speaking in tongues, this phenomenon has passed from the sensa- tional to the accepted, and is lived with as a fact. Ac- counts of persons having received the baptism, along with accounts of healing are reported in their magazines as well as in their accounts of revivals held in the individual churches, but they are similar to those printed in Catholic publications reporting cures, favors granted, and spiritual benefits received. The practical emphasis of Pentecostals is on salvation: personal salvation and the need to bring the saving Word to a "lost world." This can best be illustrated by a display used at the World Congress on Evangelism held in West Berlin in 1966. In the lobby of the Congress Hall was a giant world map and under it a population clock ticking off the startling increase per second in world population. On the map, in every language, were the words: "Every second another soul to save."s The Pentecostal movement had its extreme enthusiasts in the beginning and much of our knowledge of Pentecostals stems from these excesses and from the reporting of things sensa- tional. We are all familiar with the expression "Holy Rollers," and this just about sums up our image of the Pentecostals. One can now speak about conservative Pen- tecostals, but to speak about conservative Holy Rollers would seem rather incongruous, perhaps much the same as a "guileless Jesuit" would seem to be incongruous to many Protestants. Recall also the newsreel films of people from the Appalachian region twisting snakes around their necks and bodies, applying the words of Scripture: "These are the signs that will be associated with believers: in my name they will cast out devils; they will

~ Constitution o] the General Council o] the Assemblies of God in the United States o[ America and Foreign Lands, as adopted Septem- ber 16-22, 1927. A complete copy of the Constitution may be obtained from the General Council of the Assemblies of God; 434 Fabian Osowski West Pacific Street; Springfield, Missouri 65801. s As reported by John Sheerin, C.S.P., in the Ecumenist, March- REVIEW FOR RELIGIOUS April, 1967. Father Sheerin attended this Congress as an invited observer along with four other Catholic priests as well as Rabbi 1068 Arthur Gilbert, the Jewish observer. have the gift of tongues; they will pick. up snakes in their hands, and be unharmed should they drink deadly poison; they will lay their hands on the sick, who will recover" (Mk 16:17-8). There was also some belief in these signs foreshadowing the imminent coming of Christ as the early Christians believed in their own day. But like the early Church, so too the Pentecostals have learned to adjust these "latter days" to the passing of time. The emphasis is very much on the aspect of being a missionary church; and a look at the departmental editors of the Pentecostal Evangel, a weekly publication, reveals the following list: Foreign Missions, Home Mis- sions, Radio, Spiritual Life-Evangelism, Men’s Fellow- ship, Royal Rangers, Light for the Lost, Speed-the-Light, Boys and Girls Missionary Crusade, Women’s Mission- ary Council, and Missionettes. Small wonder that the Pentecostals have been experiencing large increases in their numbers, and particularly in South America. What type of church service do the Pentecostals have? Here is an account given by an Episcopalian minister of his visit to a moderate-sized church: I went on into a church auditorium so plain as to have almost a white-washed look. It was the singing which took the place of stained glass; the service started and moved on gospel songs full of imagery, sung out full with once in a while a little clapping. Twice a hymn was stopped to repeat an especially meaningful verse. During the service there were three prayer times, each different except that in group prayer there is always an under- current of individual praise and beseeching, and also clear expressions of agreement like "Hallelujahl" Standing separated by silence, one gets the feeling that welll some people are not frightened into whispers by finding themselves in a church. The first prayer was asked of a man in the congregation, who spoke a direct message and spoke well. Then, later, in the midst of a prayer from the pulpit, a voice from behind me broke forth in tongues, lyric syllables, well-consonanted and not loud. Immediately after, a voice across the aisle spoke an interpretation which evidently had meaning for many of the congregation, and then the minister went on with his prayer. At the beginning of a final prayer time, the people were asked to tell their special requests. The organist spoke about her brother who wanted to stop drinking, others named sick friends, and several asked for thanksgiving or the ability to put up with troubles; then those who did not want to speak out were asked to join in the prayer, and a murmur came from all over, affirmations of need and half-audible words, as the minister spoke for the need of all. I felt quite at home with other 4- parts of the service, the comparative texts from the Bible, a 4- straightforward Biblical sermon, announcements with a laugh ÷ or two. At the blessing those who wanted special prayers were asked to come forward. None did, and I got up to find the man behind me ready to shake hands and welcome a stranger.~ Pentecostals

Attending a larger church in a city, this same minis- VOLUME 27, 1968 g Kelsey, Tongue Speaking, pp. 90-1. 1069 ter noted a richer but still clean-cut building. The bap- tistry was the center of attention and behind it a picture of river and mountains provided great depth to the setting. On the platform below were the choir in formal vestments, facing the congregation. In most of the pictures that I have seen of the interior of their churches, a table for the communion service is placed below and in front of the minister’s pulpit, and some of the churches provide a special prayer room that is connected to the main assembly room. In slum areas a Pentecostal chapel is often an old store or simply the apartment of the minister. Sunday services tend to be quieter than mid-week services, and some churches have an. additional week-day service for those who desire the "infilling of the Spirit." Revivals are held periodically, and these can go on nightly for one or several weeks. However, revivals are common to other Protestant groups; and Billy Graham, the well-known Baptist evangelist, conducts his revivals on an interdenominational basis and recommends to his listeners that they continue in their respective churches the fruits of the revival. As was mentioned in the description above, persons may come forward at a designated time if they feel the need for special prayers of the congregation, and sometimes the minister and several members of the congregation will gather round the person or persons accompanied with "laying on of hands" while prayer is being said on their behalf. At revivals it is standard evangelistic practice to have an "altar call" where one is asked to come forward to "witness for Christ," "make one’s decision for Christ," or give "testimony to Christ," the preacher usually leading up to this at the end of his sermon. The number of people who answered the altar call is usually mentioned in the accounts published of revivals, along with healings and baptisms in the Spirit. Conversion overshadows baptism and is greatly stressed in evangelical revivalism.10 Those who have already been "converted" and fallen away are referred to as "backsliders," and the experience of conversion may be had more than once. The Pentecostal churches tend to be rather cool towards the rest of Christendom as they retain an honest fear that any type of ecumenical action may lead to what + they believe to be the spiritless religious culture from which they originally separated themselves. Pentecos- talism still appears to be as much of a movement as that of being a church, and its greatest cooperative activities Fabian Osowski in recent years have been within their own ranks. How-

REVIEW FOR RELIGIOUS lo Donald G. Bloesch, Christian Life and Salvation (Grand Rapids, Mich.: Eerdmans, 1967), p. 112. ever, the old-line Pentecostals, such as the Assemblies of God, have been moving from the area of criticizing other religious groups to that of self-criticism. Indeed, this has come about to a great extent by internal reactions against too much organization and institutionalism. There has often been a variance between the "ruling body" and the "rank and file" members. This reaction and variance has at times resulted in new Pentecostal groups being formed on an "independent" basis: the New Order of the Latter Rain, Wings of Healing, Full Gospel Fellowship of Ministers and Churches are but a few examples.11 A recent issue of the Pentecostal Evan- gel announced a self-study of the Assembly of God Church in the form of a Church Council on Evangelism to be held in St. Louis from August 26-29, 1968. A committee of fifteen members, called the Committee on Advance, has been at work collating replies of its members and is to report its findings on its strengths and weaknesses at this Council. Thomas F. Zimmerman, General Supertintendent of the Assemblies of God, remarks of the Council: The hallmark of this Council will be the fact that we as a movement have gathered together for a serious look at our present role in meeting today’s needs; at the same time we will be setting guidelines for ourselves for the future .... It will not be a legislative council; it will not be a program packed with social and promotional events; it will not be a meeting to teach method and mechanics .... It is our hope in the Council on Evangelism to stress dynamics to the point where every program will become a tool and a vehicle by which we can achieve our purpose with God’s help.~ Neo-Pentecostals As a listing of articles on Pentecostalism in Catholic publications shows the current interest in this movement, so also a listing of recent books gives another indication of its impact.13 The neo-Pentecostal movement began in the mid-fifties and was starting to attract sufficient attention that Life magazine included a photo story on Pentecostals in its issue of June 6, 1958. Time magazine reported the story of Dennis Bennet, rector of St. Mark’s Episcopal Church in Van Nuys, California, in its issue of August 15, 1960, relating the difficulties he had encountered after he informed his parishoners about his "Pentecostal experience." He was asked to resign and a new priest was sent to St. Mark’s. Episcopal Bishop 4. u John Thomas Nichol, Pentecostalism (New York: Harper and Row, 1966), pp. 236-7. =Issue of March 31, 1968. Pentecostals 1~ Besides the books by Kelsey and Nichol already cited, see John L. Sherill, They Speak with Other Tongues (New York: McGraw- VOLUME 27, 1968 Hill, 1964); and Frank Stagg, E. Glenn Hinson, and Wayne E. Oates, Glossolalia (New York: Abingdon, 1967). 1071 Bloy of Los Angeles issued a pastoral letter banning the use of tongues under church auspices. Reverend Dennis Bennet has another parish at present and is quite active in the neo-Pentecostal movement, preaching throughout the United States and England with regard to the experience. Some other names prominent in the movement include Reverend Harold Bredesen, a Dutch Reformed Church minister, Mrs. Jean Stone, founder of Trinity magazine, and John Sherill, whose autobiographical and biographical book has helped spread the knowledge of the movement throughout the traditional Protestant churches. David du Plessis, an internationally known Pentecostal minister, has been a roving ambassador among the neo-Pentecostals and has addressed seminary students at Harvard, Yale, Union, and Chicago Univer- sity as well as at other schools. Time magazine printed an article in 1963 on the appearance of "speaking in tongues" at Yale entitled "Blue Tongues," and from Yale the movement spread to Dartmouth, Princeton, and other university campuges across the country. The Full Gospel Business Men’s Fellowship Interna- tional is an organization founded in California in 1953 by Demos Shakarian; it claims thousands of members across the country, conducting monthly meetings as well as annual conventions. Members of nearly every Protes- tent denomination are reported as members and recently it has claimed some Catholic and Orthodox Church members. The neo-Pentecostal movement has four publications: Trinity, Voice, View, and Vision; a socially prominent member, M. G. "Pat" Robinson, the son of former Virginia Senator A. Willis Robertson, has recently established a "Christian Television Station" at Portsmouth, Virginia.14 What are the meetings of the neo-Pentecostals like? Practices vary, but a small informal prayer service can consist of the following: I. Informal conversation while members arrive at the home of one of the group. 2. Period of silence, then singing for a quarter of an hour or more. 3. Another period of silence, and out of this period of silence one or several may begin to speak prayers of praise, thanksgiving, and petition, which can lead to tongues. 4. Those wishing special prayers can sit in the center of the group in a chair, or on the floor, and those wishing to gather round the person may do so and place a hand upon the person’s head or shoulder while praying With him for whatever is requested. 5. More singing, followed by another period of silence. Fabian Osozosld 6. A few more songs, then the group starts to disperse as they leave for home. REVIEW FOR RELIGIOUS 1072 ~’ Stagg, Hinson, Oates, Glossolalia, p. 14. The dinner meetings of the FGBMFI are held in halls and hotels, and the annual convention in hotel ball- rooms. Song, prayer, tongues, and witnessing make up the agenda, with but few matters of practical import being engaged in. Most of these people have remained in their own church where they take part in the more formal and structural services on Sunday. Their association with each other is for mutual encouragement and support as many have encountered opposition among their own denomination, and formidable opposition it has been. Bishop Pike and his suffragan, Bishop Mil- land, issued a pastoral letter to be read in their diocese in May of 1963 wherein the clerg3~ were warned that speaking in tongues was "heresy in embryo." A United Presbyterian minister was escorted out of the auditorium at Purdue University in 1962 by campus policemen when he spoke to a Presbyterian Youth Assembly about the need to repent and receive the Holy Spirit. Dr. Wil- liam Culbertson, president of Moody Bible Institute of Chicago, warned his student body against praying in tongues.In On the other side, several churchmen have appointed special committees to study this phenomenon before speaking out on it. The Episcopal Bishop of Chicago, Gerald Burrill, has done this, as has the American Lu- theran Church, who have had a Committee on Spiritual Gifts study "glossolalia" in order to prepare a report to be submitted to congregations and pastors for information and guidance. This brief summary gives some indication of the neo- Pentecostal movement; now let us take a look at the movement in Catholic circles. Catholic Pentecostals During a conversation with a priest who teaches at a large Catholic university, I asked about this movement among Catholics on the university campus and he replied: "There is a lot of talk going on about it, although not much is being written about it." Schillebeeckx noted in his remarks on Catholic life in the U.S. that this phenomenon had been hitherto unknown to him in Catholic circles until he encountered groups of Catholic Pentecostals in three different American universities, including one Catholic university.16 A description given ÷ by a student, of a prayer meeting held in a small chapel ÷ at Yale University shows the following structure: ÷ 1. A period of silence, followed by a hymn. 2. Recitation of a psalm (Psalm 40-on this occasion). Pentccostals 3. A period during which each person may praise Go.d in VOLUME 27, 1968 ~ Nichol, Pentecostalism, p. 243. 16 Schillebeeckx, "Catholic Life," p. 139. 1073 the way he felt called--in silence, prayer, or song, and during which speaking in tongues and interpretations may take place. 4. Prayers of intercession with a short instruction by the leader. 5. A final hymn which ended the meeting?’ The similarity between the Catholic Pentecostals and the neo-Pentecostals in the previous section is that they both have desired to remain within their established churches. Where the Pentecostal movement at the turn of the century reacted against the traditional churches, the neo-Pentecostals, both Protestant and Catholic, take on the appearance of a movement within their churches and as such represent an internal reaction against some aspects of their churches’ present life and condition. Secondly, the neo-Pentecostals tend to relate the baptism of the Holy Spirit and speaking in tongues to the sacramental rites of confirmation and laying on of hands. This has been done primarily among those of the Prot- estant groups, and, in some instances, to such an extent that it has been necessary for some bishops to forbid the practice of a second laying on of hands and administering of confirmation. However, the Pentecostal and neo-Pentecostal phenomenon brings out better than anything else the main crisis that faces the Church today in its extension of Christ’s redemptive work. This crisis, to which the entire Pentecostal movement points its finger, is the necessity of the Church’s holiness to become truly visible to all men. Schillebeeckx, in his Christ the Sacrament of Encounter with God, writes of this crisis: In our times we cannot recommend higher values to people by making speeches about them. People--to put it bluntly-- have had their bellyfull of our sermonizing. They are seeking a source of strength for their lives; they want a sense and a meaning that will give them this strength. The higher values and vital strength can be recommended to others only by making them actively present in ourselves. Contact with Christians must be an experience which proves to men that Christianity is a power transforming the whole of life .... Why, in the main does Western man pass Christianity notice- ably by? Surely because the visible presence of grace in Christians as a whole, apart from a few individuals, is no longer evident. If Christianity is to be offered to men as something really ÷ worthy of their serious attention, this collective witness is 4. once more urgently required. It is only then that the Church, 4, the visible mystery, will come to occupy a central position in the ordinary everyday lives of men, and the others who are without faith will not be able to escape the challenge of Christianity, which will then be irresistible .... The truly Christian life in the midst of this world is--for other Chris- REVIEW FOR RELIGIOUS 1074 x~ Kelsey, Tongue Speaking, pp. 10-1. tians--an external and meaningful supply of grace, dogma, and preaching. Similarly, when non-Christians come into contact with those whose life is truly Christian, they are in fact coming up against the Church, as the visible and effective presence of grace in the world. It is through this kind of contact that they can be led to the full sacramental practice of Christianity, in which the Eucharist stands out as the point of centrality. It is true to say that, in one respect, there is a greater and more pressing need today for grace to be present and embodied in Christian life in this way--visibly present among men--than there is for a new and more modern form to be given to the Liturgy, in order to narrow the gap existing between it and the people. I feel sure that the first will lead to the second--that the visible presence of grace, embodied in the Christian way of life, will create a positive and dynamic force which will result in liturgical reform.~ Bernard Hiiring puts it this way: The slight power of Christians in their environment bears more than a slight portion of the guilt for the shallow faith or lack of faith of many. Because today they do not effectively profess to their environment the faith still present in them, they themselves degenerate tomorrow into half-belief and finally into unbelief?’ Is it but mere coincidence that from the decrees of the Second Vatican Council there has developed a renewed emphasis upon the charismatic element in the Church? Charisms. Karl Rahner, in his work Dynamic Element in the Church, sets forth the broad doctrinal base for any subsequent consideration of charisms in particular; this base is in effect: the charismatic element belongs to the essence of the Church. This comes from the fact that the Spirit is promised and given to the ecclesiastical ministry by Scripture; second, by the fact that the charismatic element is not reserved to her official ministry; and thirdly, because the charismatic element has always existed in the Church. Pope Pius XII in his encyclical Mystical Body of Christ laid the groundwork, and from this document it can be stated that there are persons in the Church endowed with the charismatic gifts of the Spirit outside the sacred ministry. Charisms need not necessarily and in every case be manifested in an extraordinary way. As Rahner remarks: Every genuinely Christian life serves the Body of Christ, even if it is lived in an "inconspicuous" (rather than "unim- portant") place in the Church. It is the charismatic features of the Church as a whole which must in addition be of a ÷ striking character .... But that does not mean that because the Church’s charismatic character functions as a mark of credi- ÷ bility, the spiritual gifts in her individual members must ÷ necessarily be something extraordinary. Leaving everything Pengecosgals ~s E. Schillebeeckx, Christ the Sacrament of the Encounter with God (New York: Sheed and Ward, 1963), pp. 208-11. as Bernard H~iring, C.Ss.R. This Time o] Salvation (New York: VOLUME 27, 1968 Herder and Herder, 1966), p. 179. 1075 else out of account, there is heroic fidelity in commonplace, everyday things, the miracle of balance that hides its own miraculous quality in the serenity of the obvious?° St. Paul expounds the teaching of spiritual gifts in the Church in 1 Corinthians 12-14, Romans 12:1-8; 16:1, Ephesians 4:1-16, and recognizes spiritual gifts that are bound up with an ecclesiastical office as well as those which are concerned with ordinary affairs of daily life, such as service to one’~ brethren. Both of these types are listed as important for the building up of the body of Christ. Rahner further points out that Paul does not bind the theologian by distinguishing between a grace that makes the recipient himself intrinsically holy and pleasing to God (sanctifying grace), and a grace only given "gratuitously" (gratuitous grace or gratia gratis data) to someone for the benefit of others and the Church generally, but only envisages the case where the charisms do both of these things, simultaneously and reciprocally, and this is but a very evangelical way of approaching it. Further, the charismatic element which belongs to the essence of the Church is not necessarily found only within the confines of the visible Church, for the "Christian knows, confesses, and feels it is no way a threat to the uniqueness and necessity of his Church, that there can be and is God’s grace and the grace of Christ outside the Church." 21 But what of particular charisms as set out by Paul in 1 Corinthians 12:~-11, and especially that of tongues? Paul states: There is a variety of gifts but always the same Spirit; there are all sorts of service to be done, but always to the same Lord; working in all sorts of different ways in different people, it is the same God who is working in all of them. The particular way in which the Spirit is given to each person is for a good purpose. One may have the gift of preaching with wisdom given him by the Spirit; another may have the gift of preaching instruction given him by the same Spirit; and another the gift of faith given by the same Spirit; another again the gift of healing, through this. one Spirit; one, the power of miracles; another, prophecy; another the gift of recognising spirits; another the gift of tongues and the ability to interpret them. All these are the work of one and the same Spirit, who distributes different gifts to different people just as he chooses. A study of this topic shows that the prevailing view of ÷ Catholic theo.logians has been that in the early years of + the Church these abundant visible outpourings of the + Holy Spirit were needed to help get the infant Church established, but once it became established then there Fabian Osowski

REVIEW FOR RELIGIOUS ~ Karl Rahner, The Dynamic Element in the Church (New York: Herder and Herder, 1964), pp. 53-4. 1076 ’-~ Ibid., p. 63. was no further need of these extraordinary visible manifestations. The Montanists, a heretical sect in the early Church, experienced manifestations of tongues and "interpretations; however, these were intertwined with doctrinal errors which were quite sufficient by themselves to have them condemned as heretical. But the association of such manifestations with this group has made the Church quite wary of such matters. A study of Church history, such as Ronald Knox has done, from the viewpoint of Christian enthusiasm, reveals good cause for such reserve. As he points out in this work, the manifestation of tongues throughout later Church history had come to be associated with cases of diabolicaI possession, and it was not until the end of the 17th century that there was evidence of it again to any great degree, and of its being claimed as a sign of divine inspiration.22 The Roman Ritual expresses this concern in its section on "Exorcism of the Possessed" wherein an ability to speak with some facility in a strange tongue or to understand such words when spoken by another, along with other symptoms, and taken as a whole, gives evidence of such possession3~ Several of the books recently published on the subject of the Pentecostal movement and the phenomenon of tongues have made attempts to show that the charism of tongues did not really disappear after the initial period of the early Church. Sherill and Kelsey both devote some attention to this, and it is interesting to note that both of them quote St. Augustine, but with opposite purposes and conclusions. Sherill cites Augustine to show that tongues were still a normal occurrence, and Kelsey cites him as one who wrote that tongues were a special dispensation for the early Church, for a time, and that the phenomenon had passed away. Kelsey’s work is by far the most thorough and balanced study of the subject and deserves added attention due to his knowledge and training in Church history as an Episcopalian cler- gyman, and for his study and experience in psychology, including graduate study under Jung in Switzerland. His book is the most scholarly and informative book available to date. Kelsey sets forth several interesting explanations and conjectures in his study of tongues in the early Church. + The fact that tongues is so seldom mentioned after Paul + quite possibly may be due to the fact that the early + Christians were seeking to gain acceptance in a hostile world. The early Christians were already the objects of P entecostals

= Ronald A. Knox, Enthuaiasra (Oxford: Clarendon Press, 1950), VOLUME 27, 1968 p. 551. = Roman Ritual (Milwaukee: Bruce, 1952), v. 2, p. 169. such wild rumors like those, of sacrificing new-born babes and drinking their blood, or conjuring up crop failures, floods, and earthquakes, that they would naturally play down the manifestation of tongues. They had to show that Christianity was a reasonable belief and not add fuel to the fire. Another explanation given by Kelsey is that tongues had come to be associated with the word "prophecy" and he shows quite plausibly how this can be construed from the writings of Irenaeus. With regard to the Eastern portion of Christianity it is claimed that the door was never closed to experiences like tongues in this tradition as it had been in the West; and conversations with Orthodox priests tend to show that the mysticism of the Eastern Church, which permeates all aspects of life, makes any particular emphasis on this one gift of the Spirit rather unnecessary. The use of the Jesus prayer is mentioned as sometimes leading to tongues in the Eastern tradition and several mentioned to Kelsey that their own use of this prayer at times re- suited in experiences comparable to tongues. Hinson reports a corroboration of this in his study of the phenomenon: My colleague Dr. Dale Moody confirms Kelsey’s conjecture. In priw, te conversations, Moody reports, Orthodox monks have narrated direct experiences. They consider these traditional and not uncommon, extending back through the centuries, perhaps even through the Middle Ages. How extensive are they? How far back do they go? It is impossible to say, since no systematic investigation has been done. However, the mystical piety of Easterners could well operate as a sort of dampener for frequent extraordinary manifestations like tongues. The hesychasm of Mr. Athos, for instance, in which the monk seeks a vision of the divine light through methodical contemplation of the divine, would likely eliminate the need for further phenomenal validation as through tongues,z’ The reference by Kelsey to the Eastern monastic tradition led to some reflection on my part about the West- ern monastic tradition and a point stressed by Dom Jean Leclercq seems appropriate in this regard. This is the fact that "mental prayer" and "meditation," as we know them in their more or less systematic forms today, are far from the type of prayer found in the Western monastic tradition up until the last few centuries. It even bears upon our image of monastic silence. In an article on the ÷ subject of monastic life in Africa today, Leclercq speaks ÷ of prayer and relates that a novice mistress in an African ÷ community wrote to him stating that present-day forms of mental prayer are not for the African. To give him an Fabian Osowski example, the novice mistress mentioned an incident which occurred on a day their community had Exposi- REVIEW FOR RELIGIOUS tion. Three professed nuns who were on a prie-dieu in 1078 -"* Stagg, Hinson, Oates, Glossolalia, p. 58. the sanctuary quite spontaneously began to sing. Later one of them told the novice mistress that mental prayer was not suited to them and made a reference to the Jamaa, with meditations out loud, recitations, and all kinds of litanies, and to the ejaculatory prayers that were continually repeated by monks of the East. Leclercq comments: We know that ancient Western monasticism also ~attached great importance to ejaculatory prayers. Reading out loud is what St. Benedict provided for, and it remained in use long after his time. Today in a certain monastery of Africa, when a number of the community are reading and meditating out loud as they walk around, one hears a sort of "diffuse murmur." It must have been such a murmur that sounded in the cloisters of Cluny and other monasteries over the centuries.2~ Several passages of St. Bernard make reference to the ¯ same exteriority of certain types of prayer, such as one monk giving manifestation of sorrow for his sins by weeping and sighs, another manifesting joy through prayers of praise and exclamations of "Alleluia." There was no question of "breaking silence" when one prayed, and it does not seem to be stretching the point to say that if the gift of tongues were present that it would not have attracted much notice in such a setting. Sherill and Kelsey remark that several saints such as Francis Xavier and Vincent Ferrer had received the gift of tongues to enable them to speak languages unknown to them, but these stories seem to be based upon fancy as much as on fact, and recent works have shown this to be the case with regard to Francis Xavier. As interesting and corroborative a fact as it would be to be able to show that tongues had never disappeared, it has no bearing upon the fact that God could bestow such charisms in greater measure at another period in the Church’s life. Who would put himself into the position of saying: "Yes, the gift of tongues was given by the Holy Spirit to the early Church for a purpose and after this purpose was accomplished it was no longer given. Therefore, God, through the Holy Spirit, will never again have this gift flourish to any extent"? Phrasing the statement in this way, I do not believe anyone would hold such a proposition. Let us now take a look at the Church’s attitude towards the charisms, and tongues in particular, since the + Council. Vatican Council II, both in its convoking by ÷ Pope John, in its development, and in its pronouncements, has stated its belief in the workings of the Holy Spirit. In speaking of the charismatic gifts of the Spirit P entecostals in particular the Council decreed: VOLUME 27, 1968 ~Jean Leclercq, O.S.B., "Rediscovering a Tradition: Monastic Life in Africa," Monastic Studies, Advent, 1966, p. 151. 1079 It is not only through the sacraments and Church ministries that the same Holy Spirit sanctifies and leads the People of God and enriches it with virtues. Allotting His gifts "to everyone according as he will" (1 Cor. 12:11), He distributes special graces among the faithful of every rank. By these gifts He makes them fit and ready to undertake the various tasks or offices advantageous for the renewal and upbuilding of the Church, according to the words of the Apostle: "The manifestation of the Spirit is given to everyone for profit" (1 Cor. 12:7). These charismatic gifts, whether they be the most outstanding or the more simple and widely diffused, are to be received with thanksgiving and consolation, [or they are exceed- ingly suitable and useful for the needs of the Church. Still, extraordinary gifts are not to be rashly sought after nor are the fruits of apostolic labor to be presumptuously expected from them. In any case, judgment as to their genuine- ness and proper use belongs to those who preside over the Church, and to whose special competence it belongs, not indeed to extinguish the Spirit, but to test all things and hold fast to that which is good (cf. 1 Th. 5:12, 19-21) (Constitution on the Church, n. 12).~ The Church is still compelled by its knowledge of men and its own history, to include the second paragraph as a complement to the first. In this connection it is of interest to note that a different translation states: "Extraordinary gifts are not to be sought after" -°7 in comparison to the "not to be rashly sought after" of the above translation. The Latin text reads "non temere ex- petenda." A careful reading of the entire section shows clearly the change of attitude on the part of the Church with regard to charisms. Since the Council this subject has been examined and commented upon by modern theologians.’ Hans Kting, in his recent book The Church, has the most complete discussion I have located thus far, and its importance is highlighted by this statement: "The rediscovery of the charisms is a rediscovery of specifically Pauline ecclesiology, the importance of which for the problems of Catholicism and ecumenism cannot be overestimated." 28 In treating of the Church as the creation of the Spirit Kiing also devotes considerable space to historical matters and movements of enthusiasm--from early Church history, through the Middle Ages, Protestantism, and up to our own era. The two reasons given by him as to why ~Documents of Vatican lI, ed. W. Abbott, s.J. (New York: Guild Press, 1966), p. 30. + ~ Constitution on the Church (Washington: NCWC, 1965), p. 14. ~s Hans KiJng, The Church (New York: Sheed and Ward, 1968), pp. 180-1. Lucien Cerfaux in his work The Christian in the Theol- ogy o[ St. Paul (New York: Herder and Herder, 1962) also devotes some attention to this point. An institute on the "Charismatic Re- Fabian Osowskl vival in the Church" was held from May 29 to June 1, 1968, at the Bergamo Center for Renewal at Dayton, Ohio, sponsored by the REVIEW FOR RELIGIOUS Marianist Fathers. America, July 20, 1968, reported the proceedings in an article, "Catholic Pentecostals," by James F. Powers; and Ave 1080 Maria in an article, "When the Spirit Moves You," August 17, 1968. Catholic theology and the Church had overlooked the importance of the charismatic structure of the Church are: first, a certain clericalism and legalism which could only recognize real and decisive activity if it came from the clergy rather than from other members of the people of God; secondly, the ecclesiology of Catholic text- books was exclusively based on the ecclesiology of the pastoral epistles and Acts and largely overlooked the specifically Pauline ecclesiology of the other Letters. To put it another way, the variety and inner tensions of the New Testament were ignored or harmonized in an un- reliable way. Kiing states that charisms are a general rather than a specific phenomenon in the Church, not being limited to one group or class of persons, and that they are everyday phenomena. The exceptional gifts, such as tongues, are not to be rejected or mistrusted on principle, but their importance is minimized in relation to those of preaching, service, and leadership. With regard to enthusiasts who become overzealous, Kting proposes that they be countered by concentrating on the gospel of Jesus Christ, the whole gospel. This is rather reminiscent of the cry of the early Holiness and Pentecostal movements that the full gospel was not being preached, and is why you find so many of them called the Full Gospel Church. Rather than negative opposition to enthusiasts, which quickly leads to sec- tarianism, Kfing recommends a facing up to the positive nature of the challenge as "the workings of the Spirit may have unattractive side-effects; but have we the right to quench the Spirit when we can only set the letter of the law against it? The only answer is to accept the challenge of enthusiasm and make what is good better." 2~ There is one more aspect that needs mention here and this is the basic lack of sensationalism of tongues when looked at in its proper context. Case histories of those who claim to have received’the gift of tongues abound in testimony to the effect it has on their personal life as a means of strengthening and supporting them. While all the charisms are given primarily for the benefit of the community, yet this need not necessarily be in a direct manner. This is to say that tongues often is of first benefit to the recipient in his personal life of prayer and with it brings such resolve and desire to live the Chris- tian life that as an overflow it is of benefit to the com-÷ munity. No gift or talent is given to a Christian, no÷ matter how personal, solely for his own use. Again, there is no dichotomy between sanctifying grace and gratui-P entecosgals tous grace in the Pauline view of it, as the charisms are VOLUME 27~ 1968 ~ Ki_ing, The Church, p. 198. 1081 seen to do both these things simultaneously and reciprocally. The use of the charism of tongues is most often connected with prayers of praise and thanksgiving, and we ought not to expe.ct that the person who prays in tongues is going to relate any matter of importance for the Church. This is not to deny that tongues accompanied by interpretation could also be a prophecy, but this is not its ordinary function. Paul treats it otherwise in his recommendations to the Corinthians where he puts it simply: "You are better off to pray in tongues for your own strengthening, as I do, and don’t do it in community worship unless there is someone to intrepret what you say. Let one speak at a time and let but two or three pray in tongues with interpretations, that’s all." If there was any reason to believe that prophetic utterances of importance were to come forth from their mouths Paul would not speak in this manner. What if the fourth person had a message of importance from the Holy Spirit? Pentecostals also bear testimony to the ordinari- ness of tongues in that there is no expectation of revelations or other divine proclamations, other than words of praise, encouragement, and strengthening. We ought to take cognizance of the fact that as Catholics we have at times been overly prone to look for revelations and miracles in anything that has a divine implication to it. The charism of tongues is the lowest of the gifts, yet for all that it is a gift and to be treated as such. But is speaking in tongues a normal psychological phenomenon? Or is it not more the result of repression or some other purely psychological cause within the person? Let us now take a look at some of the psychological aspects. Psychological aspects Of tongues. Tongues has been of interest to psychiatrists for quite some time, including the noted Carl Jung. There is not any measure of universal agreement among them either as to causes or effects of such phenomena. ’ One point of interest that I have discovered in this research has been what Oates refers to in this connection: the general taboo surrounding speaking publicly of religious matters,s0 The Victorian repression excluded sex from all conversation, and our mid-twentieth century repression has been that of ignoring religion in reference to God, save as a joke or as profanity. The easy, spontaneous discussion of religion, particularly in its intimate personal aspects, has been forced from our lives. Our scientific age has one fundamental rule gov- Fabian Osowski erning the behavior of its devotees--be objective. The net result has been to make man inarticulate about REVIEW FOR RELIGIOUS .1082 ~ Stagg, Hinson, Oates, Glossolalia, pp. 78-9. God. Compare this with the writings of St. Bernard, St. Aelred, and St. Teresa and the difference is soon noted. The Catholic insistence on not revealing "matters of conscience" has a tendency to be extended be- ybnd its proper application and applied to speaking about all personal religious matters. Oates wonders if perhaps this repression has not resulted in the phenomenon of tongues, along with several other causes such as the returning to egocentric speech of early childhood, and paratoxic distortions (related to conflicts of communication between mother and child at the time when child is first learning to speak). While he does not give much credence to tongues, Oates nevertheless recommends that some opportunity for expression be given to such individuals and that pastors and others should not underestimate the vitality and creativity of such persons. His conclusion is that the best antidote is a thoroughgoing reaffirmation of the total doctrine of the Holy Spirit and His function in the church. Kelsey takes a more favorable view and looks upon it as a normal psychological phenomenon. His analysis is based upon the viewpoint of Jung, and he presents a thorough discussion of the subject in his book. One study reported by Kelsey is that which consisted of psychological testing of a group who claimed to speak in tongues, along with two control groups. The purpose of the study was to see if in the personality of the tongue speaker there was any basic weakness which could account for the phenomenon. The findings indicated normal personalities of the tongue speaking group in spite of their being subject to greater pressure and tension from their home environment due to this gift. They were also found to be more sensitive, but with a greater ability to renounce immediate satisfactions for long-term goals. Kelsey discusses schizophrenia and hysteria as possible explanations and finds no great similarity with either, although he knew of a few tongue speakers who were schizophrenic but there was no reason to correlate their schizophrenia to tongues. Hysteria is a sickness that puts the mind and often the body out of control, whereas most of the evidence available with regard to those who have the gift of tongues seems to show a greater ability to function in the world. In summing up, he presents some positive and negative results of this phenomenon: The positive ones are: 1. Claimed by those who experience it to be one of the most Pentecostals valuable and transforming experiences of their life. Religious convictions strengthened and better able to VOLUME 27, 1968 handle their own psychological problems. 1083 2. Appears to be associated with the growth and integration of personality. 3. Revitalization of their religious life. 4. An emotional release. The negative results are: 1. Danger of person becoming inflated by the experience and assuming everyone should experience it. 2. Spiritual pride and arrogance that may sometimes result from it as others may be judged as religiously inferior. 3. Overemphasis of the gift in their own lives to the point where it leads to their own religious and psychological downfall. 4. Can be looked upon as a short cut to religious and psychological growth, and this stunts such growth rather than giving it full measure. Kelsey advises and warns against trying to force this experience upon anyone as it can do harm to weak egos, and especially to children. The danger lies in having the experience before one is aware of his own conflicts, so that tongues may become an emotional way to suppress inner problems rather than resolve them. As much of the consideration of this article has been devoted to the charism of tongues, it would be false to conclude that it is the central experience in the Pente- costal movement. Let us now consider a few concluding observations. Conclusion. That the phenomenon of tongues is not the central experience of the Pentecostal movement can be seen by the doctrinal statement of the Penetecostal Assembly of God cited in the beginning of this article. The "promise of the Father" is the baptism in the Holy Spirit and fire, and this is "witnessed" by the initial physical sign of speaking with other tongues. This is said by them to be the "same in essence as the gift of tongues, but different in purpose and use." The Pentecostals do not claim that everyone has the gift of tongues, which sometimes seems to be inferred or assumed by others when speaking of them. The initial sign which is a witness to the baptism of the Holy Spirit, according to their belief, can be but momentary and but a few sounds or words. The central theme is the baptism of the Holy Spirit--being filled with the power of the Holy Spirit. One of the dangers of the neo- Pentecostals is their tendency to zero in on the experi- 4. ence of tongues itself, however valuable they may find 4. it to be for themselves. The positive value we can learn from the Pente- Fabian Osowski costals lies in this central theme of theirs: the power of the Holy Spirit to effect the work of sanctification FOR RELIGIOUS in their daily lives. Mention has already been made of 1084 the missionary outlook that this instills in their lives, so let us look a little closer at this "work of sanctification." Pentecostals are all encouraged to "ardently expect and earnestly seek the promise of the Father." They are told that "entire sanctification" is the will of God for them and that this should be earnestly pursued. But this sanctification is preached as a here and now affair and not one that will be effected in a purgation hereafter. There is food for thought in the way we use the word "saint" as compared with Pentecostal and Protestant use of the term. Theirs is a biblical use which implies the recognition of being called to sanctification, whereas ours has developed into a narrowed emphasis upon a few individuals who have been extraordinary. The relationship of the sacraments of baptism and confirmation is not a simple one with clean-cut dis- tinctions between them all the way down the line. In- deed, the exact relationship of these two sacraments has been the subject of much theological discussion,ax A point I should like to stress here is that we have the opportunity not only to instill a desire for the completion of the grace of the Spirit bestowed upon us at confirmation and continued in the sacrament of the Eucharist, but to emphasize that in baptism we also have a very definite "Pentecostal" outpouring. The Spirit was first imparted to us in baptism and as David Stanley has stated: "The aposdes looked upon the reception of this sacrament as reproducing, so far as that was possible, their own Pentecostal experience." z2 How- ever, there was still a distinction made between the effect of baptism and that of imposition of hands. But this does highlight the connection between the two. During the present celebration of the Paschal mystery it is common practice to renew our baptismal promises, and I was struck with the emphasis on renunciation. The Holy Spirit is mentioned but you will not find one reference in the ceremony of the renewal of these promises which tries to inculcate a desire for the Spirit to come into our hearts with His power, which is His love. A recent issue of the Pentecostal Evangel shows the contrary emphasis of the Pentecostals: Someone asks, "What is your method of receiving the bap- + tism in the Holy Spirit?" My amwer is, "There is only one scriptural method of getting any blessing from the Lord, and it is summed up in a four-letter word--PRAY." Intimate corn-

*~ See Burkhard Neunheuser, O.S.B., Baptism and Confirmation P entecostals (New Ybrk: Herder and Herder, 1964); and Marian Bohen, O.S.U., The Mystery oI Confirmation (New York: Herder and Herder, 1963). VOLUME 27~ 1968 m David Stanley, S.J., "New Testament Doctrine of Baptism," Theological Studies, June, 1957, p. 208. 1085 munion with God brings His power into our lives. There are no shortcuts, no human devices. God cannot be tricked into giving the blessing! I heard of a boy with a questioning mind who for a long time wondered what caused the wind to blow. After much reasoning he arrived at what he thought was a logical answer. He decided the wind was made to blow by the moving of the branches on the trees. You may laugh at such an idea, but you must agree it was a logical deduction. There is life in a tree, and the branches always move when the wind is blowing. The boy concluded that the movement of the branches caused the air currents! Not until he was older did he discover the truth. Let us not use the same reasoning with regard to the baptism in the Holy Spirit! Because the incoming of the Holy Spirit is accompanied by speaking with tongues, do not suppose the speak’~ng with tongues brings the Holy Spirit. Because certain manifestations such as shaking may be evident when God baptizes a person in the Holy Spirit, do not think that by shaking ),ourself by such methods, you will obtain the blessing. You may deceive yourself by such methods, but the real power that attends the incoming of the Spirit will be lacking. You may possess the outward ritual of an experience, as Jacob did at Beersheba, but you will lack the inexpressible joy of a face- to-face encounter with God such as he had at Peniel. The way to receive the blessing is to pray and to keep praying until the answer comes. There is a definite, genuine, glorious Baptism of spiritual power and divine blessing for every honest seeker who wants God’s blessing more than anything else in the world and who is unwilling to accept any substitute for that which is real and scriptural. This Baptism will fully satisfy the soul. The secret is to be determined and persistent--to say with Jacob, "I will not let thee go, except thou bless me." =

St. Bernard says much the same: "The Holy Spirit is poured into us, for our salvation, when with all our hearts we return to the Lord our God" (Sermon III [or Pentecost). The Pentecostal emphasis upon instilling a positive personal intention and desire to receive grace and the will to be sanctified must be placed in contrast to an empahsis that stresses not having any hindrance or obstacle to the reception of the grace of the sacraments. Understood correctly they are the same thing, but one is positive and the other negative. We have the sacrament of confirmation and it seems very likely that the Pentecostals have the desire of effecting that which this sacrament signifies. All the sacraments, save that of ÷ matrimony and holy orders, have a corresponding sacra- ÷ ment of desire, and it can so happen that, while "a ÷ sacrament of desire does not simply have the same effect in an extraordinary way that normally a sacra- Fabian Osowski ment would have, yet the vital personal experience and appropriation of grace may be more intense than in the REVIEW FOR RELIGIOUS 1086 ~ Issue of April 21, 1968. reception of the actual sacrament." z4 The sacraments, as we are well aware, are not a sort of magical automatic device whereby grace is transmitted to the recipient; and since the spiritual development of a person is at the same time a gradual personal acceptance of the graces received at baptism and confirmation, let us not be too surprised that these Christians who have made the mystery of Pentecost so much a central theme of their lives are making others sit up and take notice. One final question should be asked before ending this article, and it is this: What treatment will the Catholic Pentecostals receive when they leave the universities and return to their homes and their parishes? Will they be forced to become a part of the "underground church"? At the risk of using another rather lengthy quotation I think it fitting to answer this in the words of Kelsey who advises:

Speaking in tongues, daen, as one of the gifts of the Spirit, is a true Christian phenomenon. It is one entrance into the spiritual realm; by giving access to the unconscious, it is one contact with non-physical reality which allows God to speak directly to man. As a spiritual gift, it is given to some and not necessarily to others, is neither to be forced, nor most certainly to be rejected or ridiculed because it is not the most important or desirable gift. For one who has been caught up in a totally materialistic point of view, this experience gives a balance which only a religious experience can give, and it is certainly not an abnormal one psychologically .... How can we permit this experience, which is vitally important for many people, withont falling into the dangers and abuses which so often surround tongues? How can it be kept in perspective? Glossolalia can be a regenerative influence with relatively few dangers when it occurs within a Christian community in which there is understanding of the mysterious spiritual levels of the hmnan psyche and of the God which touches men at those levels. In such a group speaking in tongues would not be normative and so never forced. It would likewise never be for- bidden. When it was spontaneous, it wonld be viewed with tolerance and understanding by those who did not experience it, and with humility and modesty by those who did. Tongue speakers would not separate out fronl d~ose who find their religious fulfilhnent in other ways. They would try to understand their experiences in the best theological context which they are able to formulate, each taking into account the point of view of the one who differed from him.~

Paul concludes his instructions on the use of the gifts with these words: "And so, my dear brothers.., do not 4. suppress the gift of tongues, but let everything be done with propriety and in order" (1 Cot 14:39-40). And I 4" shall bring this to a conclusion with the words of the Psalmist: Pentecostals

VOLUME 27~ 1968 ~ Schillebeeckx, Christ the Sacrament, p. 143. ~ Kelsey, Tongue Speaking, pp. 231-3. 1087 Create in me a clean heart, O God, and put a new and right spirit within me. Cast me not away from your presence, and take not your holy Spirit from me. Restore to me the joy of salvation, and uphold me with a willing spirit. Then I will teach transgressors your ways, and sinners will return to you. O Lord, open my lips, and my mouth shall show forth your praise (Psalm 50).

+ 4. +

Fabian Osowsld

REVIEW FOR RELIGIOUS 1088 CARL F. STARKLOFF, S.J. Karl Barth on Christian Celibacy

The Reformation tradition has much to say to us on two concepts of human experience found in Chris- tianity, that is, on freedom under the Word of God, and fellowship created by divine grace. Many readers are no doubt familiar with the superb testimony to these ideas in Dietrich Bonhoeffer’s book Li[e Together. Really, it is this state of being free for God and in community with one another that constitutes the Chris- tian life. One of the great prophets of this theme in the twentieth century has been the Swiss Reformed theologian Karl Barth. Deny as he might any desire to establish a theological "system," it is evident that the Barthian synthesis integrates every facet of life under the revelation of God, creating and justifying man for covenant with Himself in His Son Jesus Christ--the Word. Roman Catholic readers, and no doubt many Protestants, have been a bit startled to find in ]3arth’s treatises on the ethical life of man as God’s creature a staunch defense of the celibate life as set forth in the New Testament. His arguments may throw some additional light on the discussion of this form of life as a participation in Christian community. Since God is Creator, He is also Commander, for He is Lord of man; and it is for this reason that ethical conduct in man is based on his creatureliness. To re- + spond fully to this, man must be responsible and free: + "To be a man means to be caught up in responsibility before God." x The implications of this state of freedom Father Carl Stark- are extensive. To begin with, man has responsibilities loft, s.J., is on to his Creator, especially in the observance of the the faculty of Rock- hurst College; Kan- Sabbath (a broad notion in Barth’s theology, around sas City, Missouri which the notion of worship is developed), in confession 64110.

~ Karl Barth, Church Dogmatics, v. 3, The Doctrine oI Creation. VOLUME 27t 1968 Part IV, ed. and trans. G. W. Bromiley et al. (Edinburgh: Clark, 1961), p. 47. This work will hereafter be cited simply as DC. 1089 as obedience to God, and in prayer as free devoted response to God speaking. In union with this is Christian fellowship:

As God calls man to HimselL as He summons him to serve Him, He also addresses him concerning his vocation to be a covenant-partner with Himself, and therefore concerning this natural correspondence, concerning his humanity. And that means in concrete terms that He directs him to his fellow-man. He wills that man’s being should fulfill itself in the encounter, the relationship, the togetherness of I and Thou."

So God takes man so seriously into convenant with Himself that He calls him to an inclusive fellowship with other men and women. Barth here discusses his doctrine of marriage--that God’s command claims the whole man, and in so doing is the decisive sanctification of physical sexuality and the sex relationship, which is to be guided by the spirit of man under the Spirit of God. However (and we are passing over the treatment of marriage in order to make the point of this article), there are already hints here of the Barthian approach to celibacy, where Professor Barth takes a stand against the efforts of the nineteenth century Romantics to absolutize married love, as seen in the idea of Schleier- macher (whose deep understanding of the man-woman relationship Barth admires) that marriage is a work of eternal love which is itself eternal.3 This train of thought was best epitomized in Novalis’s equation of erotic love with the height of religion.4 But we must hasten to forestall here a frequent anti-Barthian polemic that he has degraded humanity in order to give God the glory! This charge was perhaps true of Barth in his earlier, anti-modernist rhetoric in The Epistle to the Romans, but it is not the case with the mature theologian of the Church Dogmatics. What Karl Barth does with human sexuality, he does with all things created: he preaches their relativity, which von Balthasar says is the meaning of the "infinite qualitative distinction" between time and eternity.5 Man can be truly man, and thus truly free, only when he foregoes all claims to be divine and subordinates himself to the Lord who created him and transcends him. This infinite distinc- ÷ tion is what moves Barth, through a study of the

~ Ibid., p. 116. 8 Ibid., p. 122. Carl F. Starkloff~ sd. ~Karl Barth, Protestant Thought Jrom Rousseau to Ritschl, trans. Herbert Hartwell et al. (New York: Harper and Row, 1959), REVIEW FOR RELIGIOUS p. 245. 8See Hans Urs yon Balthasar, Karl Barth: Darstellung und 1090 Deutung seiner Theologie (Cologne: Jakob Hegner, 1962), p. 182. Scriptures, to defend the practice of celibacy for the kingdom of God. Barth begins this exposition by taking issue with certain aspects of Reformation doctrine.6 He agrees fully with Luther’s attack on the Catholic doctrine of the superior excellence of the celibate state, but regrets that the Reformer went on to evolve a teaching that marriage had become a universal obligation and the only state worthy of man. He notes how later disciples of this teaching (for example, Paul Althaus) asserted that no person has the right to evade the creative will of God, that marriage is the supreme task of fellowship and that no one may deliberately forego it. On the contrary, says Barth, this doctrine is destructive: "For it undoubtedly means, contrary to the Evangelical Prin- ciple, that a human tradition--later grounded in natural law--is set above Holy Scripture." 7 His own investigation of Scripture indicates something far different. The scriptural account of man’s beginningsin the saga of Paradise leaves no doubt about the orientation of man and woman to each other in God’s plan: "There- fore shall a man leave his father and his mother and shall cleave to his wife, and they shall be one flesh" (Gn 2:24, cited in Mt 19:4, 1 Cot 6:16; Eph 5:31). Mar- riage is thus the telos or focal point of the relationship between male and female, even if exceptions occur, as in the case of Jeremiah, who was ordered to forego marriage as a sign of divine judgment. To be unmarried in Israel was a disgrace for both man and woman. The decisive point in this was the procreation of children, not because men had to share in God’s creativity but because the Chosen People in each of its members shared the responsibility for the coming of the Messiah--a responsibility in which the unmarried person could have no share. (Barth’s soteriology allows for this e,~en without the "Fall" because he sees humanity as created from the very outset for covenant with Christ.) "Hence," Barth continues, "it is to be expected from the very outset that when the Child, the Son, the Messiah is born, another verdict, theory and practice will at least be possible with regard to marriage." 8 Even the eunuchs in Isaiah 56:1-8 were to share in the goal of the community as established in covenant. Part of the imagery of the covenant is the Bridegroom-Bride relationship between Jahweh and Israel, to which every + union between man and woman was a witness--an es- ÷ chatological witness to the fact that God has fully ÷ ("recklessly," as Barth puts it°) bound Himself to His Celibacy Barth, DC, p. 141. Ibid. VOLUME 27, Ibid., p. 142. Ibid., p. 143. 1091 people. And when the new dispensation arrives, Jahweh and Israel are Christ and His Church. And thus: "The clamp which made marriage a necessity for man and woman from their creation is not removed but it is certainly loosened. Marriage is no longer an absolute but a relative necessity. It is now one possibility among others." a0 There are two aspects to this situation, a negative and a positive one. Negatively, marriage is relativized in that the necessity of marriage for the history~of salvation has fallen away because the holy sequence of generations has arrived at its goal in the birth of the Seed of David. It is no longer any question of such urgency in the Christian community that posterity and heirs should be forthcoming: The question now is that men should be the children of God through their spiritual unity with the one Son of God and Son of Man. But from now on it has to be said of the children of God that they are born, "not of blood, nor of the will of the flesh, nor of the will of man, but of God." ~ The function of the community now is primarily proclamation in hope of the final coming. Marriage and child- bearing are by no means devaluated but are on the don- trary reconsecrated, not so much as an institution for procreation (at least not so overwhelmingly for this), but rather to represent man’s covenant partnership with God, in the intimate fellowship of man and woman. But the positive aspect of the situation is every bit as striking: On the contrary, the positive point has to be made that the very thing which confers on marriage a new consecration and meaning also enables us to understand and appreciate abstention from marriage as a possibility, a way, a matter of special gift and vocation.~ Barth chides Protestant theology in this matter for ignoring the fact that Jesus Christ, fully human as He was, had no beloved, bride, or wife other than the Christian community. Thus, while not commanding abstention, He spoke of the resurrection in which marriage would not exist, even though man and woman would. He spoke of the necessity of renunciation of all ties in certain instances (Lk 14:26), and He spoke of those who had become eunuchs for the kingdom of heaven (Mt 19:12). ÷ There is no institutional celibacy established here, nor ÷ is celibacy given a superior status. Like all other human ÷ states in the New Covenant, it is relative. There may be Carl F. Starkloff, and are situations when a decision against marriage may $.]. or even must be taken. ao Ibid. REVIEW FOR RELIGIOUS ~t Ibid. 1092 n Ibid., p. 144. Barth cites Paul’s statement in 1 Corinthians 7 in the light of what he had written in Chapter 11, Verse 11 of the same letter: "Neither is the man without the woman, neither the woman without the man, in the Lord." as All life must be "in the Lord." Hence fornication is an evil; and a man might marry even to avoid this because all of his associations must be in the Lord, particularly if he is to become one flesh with a woman. And Paul’s somewhat negative comments here are more than balanced by what he says in 1 Corinthians 11:11; Ephesians 5:1; 1 Thessalonians 4:3ff.; or 1 Corinthians 7:7, where marriage is seen as a gift or vocation of supreme dignity. Still, Paul sees another possibility which he regards as better, and again there is both a negative and a positive aspect, neither of which has anything to do with discrimination against sexual activity. Negatively, "the fashion of this world is passing away" (1 Cor 7:31): We live in the last time, in the expiration of the secular age which really concluded with the death of Christ and which has before it as its future only the general revelation of the Lord in His return. Because the history of salvation has reached its goal in the death of Jesus Christ, the further process of world history has no independent goal. It can only paragein, pass away, expire. In it we can only live provisionally." Marriage stands under the shadow of this imminent end in which all things are problematical. All things are to be used provisionally with reservations, existing under the pressure of the "present necessity." But the positive context of man’s relative condition needs to be brought in here to shed light on the negative (and we see here the deep value Barth finds in human endeavor). What really interests the Christian is not the passing of the world, but that which makes it inevitable-the overpowering advent of the Lord, His spiritual reign and the service He requires of us in the present. It is not the imminent collapse but the upbuilding which secretly begins already with the Lord’s presence in the community. One thus awaits the Lord without care as he strives to build the community. Mar- riage can involve one in care, in striving to please the partner, can often distract. But Barth wisely adds: It is a nice point whether this best and most essential side of marriage does necessarily involve one in care and cause distraction. It is also open to question whether the single man + as such is really undistracted and free for the Lord and His service?~ + + In order to discern how the Spirit works in this, Paul appeals to the diversity of gifts and callings and is care- Celibacy

Ibid. VOLUME 27, 1968 Ibid., p. 146. Ibid., p. 147. ful to lay down no absolutes. Paul speaks more in a tone of nom&ein, that is, of judgment on his own part. To him, marriage too is under the questioning of God (a favorite Barthian theme); marriage is affirmed precisely because it may also be denied. The Christian enters marriage, not out of natural necessity but from a special spiritual gift and vocation within his own life history and the history of salvation, and he does it in the freedom of the Spirit. Barth closes his discussion with two admonitions which sound much like the way in which a Catholic today would speak of celibacy. He affirms that there is a genuine Christian obedience which does not lead a man into marriage but past it. In this respect, it is the Magna Carta of all who are unmarried, to which we would only add the warning that they should understand and exercise their voluntary or involuntary celibacy as a matter of Christian obedience as Paul did?" So too, Barth adds that there is a genuine Christian obedience in the decision to marry only when the Christian objectives to marriage are honestly weighed and thus there is a true choice and acceptance of marriage as a matter of a special gift and vocation, as a step which may and must be taken in the same freedom and con- straint of the Spirit in which it is not taken by others?~ Comment The claims of the Catholic Church for the excellence of the celibate state have, we may safely say, been too pretentious, because they establish an absolute that is independent of persons and cause a neglect of the universal call to sanctification given to all. We prescind here from the reasons for this; they have been discussed ex- tensively by many writers recently, both calmly and hys- terically. What we wish to show here is that Protestant thought, as represented by one of its foremost inter- preters, directs us to a more modest appraisal of the celibate state, which still emerges as one of the true charismata of the Spirit. No evidence is available for linking this outlook on celibacy with the ministerial priesthood. Nor is there reason to believe that celibacy is to be embraced as a more excellent way independent of personal needs and + temperaments. The proper focus on celibacy, we sug- ÷ gest, might be seen from the title Barth gives this section ÷ of the Dogmatics in which he discusses celibacy and mar- Carl F. Starkloff, riage: "Freedom in Fellowship." A Christian should reflect on how he may best employ his freedom to serve the Creator and to minister within and without the Chris- REVIEW FOR RELIGIOUS ~° Ibid., p. 148. 1094 Ibid. tian fellowship. The "freedom" he enjoys here, of course, is a paradoxical freedom, and one which entails the greatest responsibility, whether in celibacy or matrimony. Unless one sees his state of life as one of responsible ministry to God and community, it makes little difference what way he chooses. Therefore, being "free" in celibacy must inevitably entail painful obligations and tasks in the community and must bring with it at times a loneliness which reminds one of the relativity of this present order--a negative aspect of celibacy which may well be an important factor in the prayer life of the celibate. But this obligation freely undertaken is no different from the freedom to marry, which brings not only delight but also pain and confinement to those who live it. The argument we have sketched does not necessarily indicate celibacy as it has developed under its institutional forms. Nor does it forbid such forms, save where these have hindered the freedom and the fellowship of the Christian man or woman. Nor can one be certain that his or her celibacy is unquestionably perpetual and free of new questioning. And yet the celibate who has truly lived his calling generally finds that the existence he has fashioned for himself (or that God has outlined for him) may call upon him to remain in it even in the face of severe doubts simply because of ties and duties which his state has brought upon him. He must think again, before running off to find new "fulfillment," of the deep hurt and disappointment he may cause in the community. In this, he is no different from the married person and must accept his choice anew, as one made in freedom (if he made it in freedom), but which now binds him to God and to the Church. As we noted earlier, in all this there is the element of paradox and even contradiction because without a constantly renewed act of faith celibacy is meaningless (as is Christian marriage), as a testimonial and a stimulus to hearing the Christian message. This situation is exactly that which Jiirgen Moltmann has called the state of "conflict" (Widerspruch)ls and which he makes the basis of his now famous Theology of Hope. The Christian lives in the "not-yet," in the hope of what he is to become through the God who creates his future. He lives in the spirit of nomad Israel, except with a view to the coming + of the spiritual rule of God, who is above all history and + who promises man that one day he "will know that I am ÷ God." 10 Moltmann says that one who is absorbed in this Celibacy

~Jfirgen Moltmann, Theologie der Hol~nung (Munich: Kaiser, VOLUME 27, 1968 1965), p. 17. Ibid., p. 101. 1095 notion of existence has a "passion for the possible," ’,0 in the words of Kierkegaard (who, no doubt in rather un- balanced fashion, saw celibacy as the greatest test of this conviction). The future becomes present as that which is to come, because the Christian believes and hopes that God will fulfill His promises, and this only with the help of man in his present life. The promise of the covenant is the basis of law as well as gospel, and the Christian takes on the kind of life that he can best live in expectation of the coming. Eschatology is not cosmological for the Judeo-Christian tradition, but rather ethical. Human faith-response brings the eschaton into the present because God chose to reveal it to man in the first place. As Karl Barth unfolds his defense of celibacy, one at times feels that he is trying merely to be conciliatory, especially as he reminds us (with tongue in cheek, almost) that celibate life is not necessarily conducive to greater faith, hope, and love, and that marriage does not necessarily lessen the impact of Christian existence. But it is foreign to Barth’s nature to be falsely conciliatory, and the fact remains that he is defending a genuine style of Christian freedom. For a mature person who is truly absorbed with hope in a reality which he cannot know at present and who bases a generous devotion to life in fellowship on a desire to share in the creation of a goal-oriented history, celibacy can indeed be a truly liberating experience. But it is also likely to be constrictive and arid to one who forgets the "freedom in fellowship" goal of his life. "Freedom" can be a cloak for malice if it ceases to be freedom for the God who comes and for the community, if it becomes an absence of prayer and of human devotion to one’s neighbor. It then ceases to be a means of man’s search for meaning. If Barth has read the New Testament correctly, then every Christian who has not yet made a commitment to a "state" of life should ask himself honestly how he can best live the asceticism of faith, hope, and love. He must ask how he can best continually remind himself (and perhaps others) that everything is relative before the Word of God, who is God Himself [or us. ~o Ibid., p. 15. ÷ ÷ ÷ Carl 1:. Starklo~, S.].

REVIEW FOR RELIGIOUS 1096 SISTER MARY VIRGINIA BRENNAN,V.H.M. "Apostolic Contempla- tive" Life

Since the essential principle of both the apostolic and contemplative life is infused charity concomitant with its divine indwelling grace and the ultimate formal object of each is love of the Father through Christ in the Holy Spirit, the distinction that is made between apostolic and contemplative life, it would seem, is based essentially on the degree of emphasis in the life of each community on apostolic service to one’s neighbor for the love of God and that placed on the direct contemplation of God in love. Some communities which are completely consecrated to a life of pure contemplation convey an apostolic fruit- fulness to all mankind by means of their concentrated prayer life; others are devoted to the works of an external apostolate that endeavor to present a form of life penetrated by a deep religious spirit. A possible third category exists which attempts to combine a type of apostolic work in a contemplative structure. It is to this kind of life that we offer the name "apostolic contemplative" life with the hope of conveying its true nature: a totality of the religious life considered as apostolic and contemplative in a simultaneous thrust. Specifically we propose to discuss the Order of the Visitation,1 its founding purpose, its subsequent history, and its place in religious life today. In a particular manner, its monasteries which are engaged in works of an+ external apostolic nature seem to be such as fit the de-+ x The community of the Sisters of the Visitation was founded in + Annecy, France, in 1610 by Saint Francis de Sales, Bishop of Geneva, Sister Virginia writes from George- and Saint Jane Frances de Chantal, a young widow under his direc- town Visitation tion. This was a unique venture in that he proposed to institute a Convent; Washing- non-cloistered congregation, contemplative in purpose, accompanied ton, D.C. 20007. by an external apostolate. Contemporary pressures compelled him to change to a cloistered structure; nevertheless, some form of VOI~UME 27~ 1968 apostolic work continued in some monasteries side by side with a life of prayer. 1097 :sc~iptive title, "apostolic contemplative," because they strive to achieve a balance of both aspects. Once the ap- pellation is comprehended there remains the further problem of how to carry out such a program in our own times. Confronted by the conclusions brought forth in the documents of Vatican II and subsequent documents, it is necessary to rethink the meaning of the contemplative life and its relations to an active one. Moreover, it is needful to be aware that this is not a new problem in our day. It is as old as religious life itself, but in this age of renewal a fresh understanding should aid us: What is renewal but an authentic inspiration and invitation of the Lord and Giver of life, authentic but creative, consciously and deliberately to become what we are in virtue of our Baptism: new creatures? It is as though we are being energized anew to run in the way of the commandments, our understanding enlarged by the fresh glimpse we are given; ... we are invited to contemplate the wisdom of God, as He looks to what He would have us be...2 The religious state in which the faithful of Christ "are called by God, and bind themselves by vows to become totally dedicated to God by an act of supreme love, and committed to the honor and service of God under a new and special title ..." 8 is ope.n to any person who, by baptism has become "the recipient of the divine life of the Godhead and constituted in a relation of adopted son of the Father, brother of Jesus Christ, and spouse of the Holy Spirit..." 4 who from that moment is bound to pursue the path of holiness.5 Further, by deliberate, voluntary, public profession, the same person is committed to enter more perfectly into the relations established in baptism, wherein each one has died to sin and is consecrated to God. By the vows of religion, the individual wishes to be free of those impediments which would draw him away from true charity and the holiness of divine worship. The vows of religion lead to charity: "primarily and essentially the Christian life consists in charity, principally as the love of God, secondarily as to the love of neighbor..." 6 Religious are engaged wholeheartedly in the implant- ing of the kingdom of God through a life work which is

4. ~ J. J. Walsh, S.J., "God, the Creator," The Way, v. 6 (1966), p. 87. 8 The Constitution on the Church, n. 43. t Sister M. Rose Eileen, C.S.C., "Missionary Orientation of the Vows," in Revolution in Missionary Thinking (New York: Mary- Sister Virginia knoll Publications, 1966), p. 161. 8 Those who choose this way of life ought to possess or be capable REVIEW FOR RELIGIOUS of acquiring the necessary physical, intellectual, moral, and psychological endowments needed. 1098 ~ Saint Thomas Aquinas, Summa theologica, 2-2, q.184, a.2. to be carried out according to their proper vocation. The chosen means are prayer and/or, active undertakings. The religious state becomes a sign to the whole Church of the end to which all Christians are striving, to become witnesses to eternal life given us through the redemption of Christ, "... looking forward to the resurrection and the glory of the heavenly kingdom..." 7 Thus for religious life in general. The decree on appropriate renewal of the religious life of Vatican II spells out certain norms. It approaches the problem of the forms of religious life, without defining them, and states: The members of each community should recall above everything else that by the profession of the evangelical counsels they have given answer to a divine call .... They have handed over their entire lives to God’s service in an act of special consecration;.., they adhere to God in mind and heart and strive to associate themselves with the work of redemption and to spread the kingdom of God.. ? Commenting on this section of the decree, Father Henri Holstein, S.J., says: One of the characteristics that mark the originality of the decree Perfectae caritatis is its proposed distinction (made, however, after pointing out and considering the fundamental and universal trait of religious life) between "institutes wholly ordered to contemplation" and "institutes committed to the various works of the apostolate." ° The mention of the traditional distinction between religious dedicated solely to the contemplative life and those to an active life does not in any way signify that an element of contemplative prayer is not essential to all religious. They are urged to develop a life hidden with Christ in God, and "... to love and seek before M1 else that God who took the initiative in loving us..." 10 There is a strong tendency to apply to the personal life of religious the names which are attached to states of life. All religious, whether members of active or contemplative communities, are aiming at the same end. In the article already quoted, Father Holstein continues in the same vein. As is evident, there is no question of a lesser degree of charity but of the actual "coloration" of the call which leads to the embracing of the consecrated life. It is, let us say, a phenomenological difference that introduces (without remov- ing equality of generosity and of total self-giving) an "analogy." ÷ This analogy is not limited to merely a diversification of works and of observances; rather it touches the religious life itself. ÷ This appears perfectly normal when one considers that finality ÷ "Apostolic 7 The Constitution on the Church, n. 44. Ctmtemplative" s Decree on the Appropriate Renewal oI the Religious Li[e, n. 5. 9 Henri Holstein, S.J., "Contemplation ou action," Vie consacrde, VOLUME ’27, 1968’ v. 39 (1967), p. 24. io Decree on the Appropriate Renewal oI.the Religious LiJe, n. 6. 1099 profoundly affects activity and especially that the goal a person assigns his life gives that life its proper orientation and character.., the consecration of a Carmelite and that of a Little Sister of the Poor are both genuine religious consecrations... [.but] these two forms of consecration, by reason of the orientation that directs them to different forms of the service of the Church and of men, are marked by special characteristics...11 Saint Thomas writes: "... the religious state is directed to the perfection of charity, which extends to the love of God and our neighbor¯.." 12 It is, nevertheless, difficult to see how one can truly love God, if one does not seek to know Him and, at the same time, show love for one’s neighbor. Every religious, even the most active, must tend to and may attain the perfection of contemplation; the lives of the saints offer us many examples of great con- templatives in the active life. Similarly, the contemplative lives for the world’s salvation. There is a necessity in face of modern problems to demand of all, particularly religious, a deepening of the Christian life. In such considerations contemplation and activity for one’s neighbor are independent of the form of life of the individual religious. The names "active" and "contemplative" are, in the opinion of one author, adjectives which ¯.. operate at the institutional level. At the personal level, there is very little difference between the cook in an abbey of Trappistines and an "active" nun who does the cooking in a large noviciate or house of studies; between the Jesuit bursar and his Benedictine counterpart; between a professor of theology in a monastery and one in a seminary .... The active life and the contemplative life do not form two essentially different categories of the religious life in the Church. "Active" and "contemplative" may be admirable to denote the special character of various institutes, yet may not define the type of life lived by the members.~ Conversations with members of active communities frequently reveal the desire for more prayer in their lives and the expression of the wish to establish contemplative sectors in the midst of these congregations. Is not this part of the new Pentecost which is essential to the renewal of the Church? Discussing this phenomenon, Father Bernard H~iring says: "Now we are beginning to appreciate better the individual vocations in a community, as well as the differences or the evolution within an individual vocation ¯ .. a person who has no inclination towards a contempla- ÷ tive vocation at one time in his life, may be drawn to this ÷ later..." x4 ÷ ax Holstein, "Contemplation ou action," p. 32. ~ Aquinas, Summa, 2-2, q.188, a.2. Sister Firginia 18Bernard Besrdt, O.C.R., "The Problem of the Ends of the Religious Life," Religious Orders in the Modern World (Westmin- REVIEW FOR RELIGIOUS ster: Newman, 1965), p. 37-8. U B. H~iring, C,%.R., "A Contemplative House," Rzvmw 1100 l~.~c~ot~s, v. 26 (1967), p. 771. In a similar vein, a nun in a contemplative community assesses the problem as it affects her way of life: ... total separation from the human community is an illusion; no man or woman, not even the Church herself, can pretend to live beyond the pale of this world in which we are placed until we pass on to the next. Straining forward to the other life, already in it in some measure, we, nevertheless, live in this world. For the contemplative, as for every Christian, there is an indispensable link with the world. He is, furthermore, involved in the salvation of the world. How then can he be totally separated from the world without falling into ambiguity? ~ With such preliminary thoughts as a background, it is possibl~ to enter into the consideration of "... religious who, although contemplative by their rule, have taken up external works ..." 1~ It is in this category that we have chosen to discuss monasteries of the Visitation which are engaged in apostolic works. Before commenting upon the "how" of the question, which is more pertinent than any other, a recollection of the source which underlies prayer and action, should lend some light to the issue: Prayer and action are united and vivified by a third thing, the common source from which they spring.., this is "devo- rio," an act of the virtue of religion--a readiness to give oneself to all things pertaining to the service of God in love and generosity...All returns to a personal dedication which springs forth in living faith, hope, and charity from our personal encounter with God .... Without this neither contemplation or action has any meaning...17 Saint Thomas puts it in this fashion: ¯ .. devotion is an act of the wili whereby a man offers himself to the service of God who is the last end; it follows that devotion prescribes the mode of human acts, whether they be acts of the will itself about things directed to that end, or acts of the other powers that are moved by the will.~ When the doctrine of the union between the active and the contemplative has be~n formulated there remains the practical problem of how this is to be done on a personal level. Leaving to competent authorities the task of drawing up feasible schedules and orders of the day, the living out of the contemplative life side by side with an active one seems to be the responsibility of each religious to reproduce in her own life the axiom of Saint Francis de Sales: "In prayer we become pregnant with virtue, in ÷ ~Sister Marie-Julienne, P.C.C., "Aggiornamento for Contempla- + tive Nuns," Cistercian Studies, v. 1 (1966), p. 147. 1°Pope Paul VI, Ecclesiae sanctae (Washington, D. C.: NCWC,+ 1966), p. 26. This motu proprio further states: "Those nuns who "Apostolic continue these [external] works, should define their own enclosure Contemplative" in their constitutions, retaining their status as nuns." 1~ E. J. Cuskelly, M.S.C., .4 Heart to Know Thee (New York: VOLUME 27, 1968 Paulist Press, 1961), p. 226. ts Aquinas, Summa, 2-2, q.82, a.1. 1101 action we give birth to it." 10 How is the busy teacher, boarding school prefect, the sister engaged in the work of retreats to achieve this balance within the framework of the life of a Visitation nun? To recall the past should help to place the present in a proper perspective. Tradition and authentic documen- tation20 affirm that Saint" Francis de Sales had a life of prayer as a primary aim from the beginning of his foundation. He did not see this as an impediment to some form of external apostolate. In the edition of the saint’s Letters to Persons in Religion, the preface by Dom Bene- dict Mackey, O.S.B., asserts: "... the Sisters were in the first months called Oblates. Their work was to practice the interior life and visit the sick poor. From the latter occupation arose the name ’Visitation’ given them first not by their Founder, but by the poor." eL The change in the character of the foundation, which came about through its establishment in a second house at Lyons in 1615, when in compliance with the desire of Cardinal de Marquement, it became a regular religious order observing the law of enclosure, brought forth a definitive statement on the purpose of the work from the founder: I desire to give God daughters of prayer, souls so interior that they may be deemed worthy to serve the Infinite Majesty in spirit and in truth. Leaving to the great Orders already established in the Church, to honor our Lord by elevated practices and striking virtues, I desire my daughters to have no other pretention than to glorify Him by their lowliness... whose care and employment will be to meditate day and night on the law of the Lord...m rvVhen the instruction of young children, so necessary in that age of the post-conciliar reforms of the Council of Trent, was put to him, St. Francis wrote to the superior of the monastery of Nevers, founded in 1620: "God has not chosen your institute for the education of little girls, but for the perfection of women and girls old enough to understand..."23 Later he yielded and allowed the

~oSaint Francis de Sales, Treatise on the Love of God, ed. V. Kerns, M.S.F.S. (~¥estminster: Newman, 1963), p. 220. ~A letter written by Saint Francis de Sales to the Duchess of Mantua, November 30, 1612, relates: "In Annecy we have established a congregation of women, who...give themselves to the service o~ ÷ God. Each day they recite the Office in choir; each day they make ÷ mental prayer... The young never leave the house.., only those who are older serve the sick..." Oeuvres (Annecy: J. Nierat, 1882- ÷ 1965), v. 4, p. 64. n Dora Benedict Mackey, O.S.B., ed. Letters to Persons in Reli- Sister Virginia gion (Westminster: Newman, 194~), p. 97. -~ Saint Francis de Sales, "Letter to Archbishop of Lyons, Cardinal REVIEW FOR RELIGIOUS de Marquement," Saint Francis de Sales in His Letters, ed. by Sisters o~ Visitation, Harrow-on-Hill (London: Sands, 1954), p. 166. 1102 ~ Saint Francis de Sales in His Letters, p. 169. Sisters to receive girls about the ages of ten or twelve in small numbers to attend school in the monastery. By 1635 in France there were boarding schools in many of the foundations. In the next year, when the foundress, St. Jane Frances de Chantal, made a journey through the country all along her route, Paris, Lyons, Autun, Mont- ferrand, Montpellier, Avignon, whenever she stopped, there are accounts of her meeting with the children of the schools. St. Francis himself in these early days, ever anxious that the new community seek its way in humble service, advised his daughters: "... to teach all the maxims of the apostolic spirit.., if you are more useful to God’s glory by laboring at any work whatsoever.., you would not be less agreeable to His Divine Majesty. Let Him dispose of you as He pleases, since everything is His..." 24 Thus it is not difficult to see that from the founding years a tradition of service grew side by side with the contemplative life in monasteries of the Visitation. Simi- larly, it is interesting to note an observation of the founder to a friend: "I do not know why they call me the founder of an order, for I have not done what I wished to do, and what I have done, I did not want to do..." 25 How does he resolve the dilemma? In an early letter that he wrote in August 1607 to the then Baroness de Chantal, he said:

Do you know how I would like to balance the difference [the apparent conflict between the active and the.c°ntemplative]? I would like Martha to come to our Lord’s feet in Mary’s place, and have Mary go on preparing the meal; and thus, they would share work and repose as devoted Sisters should. I think our Lord would approve of this. Martha was in the wrong, wishing to leave our Lord alone; for He did not come into this world to live His life in solitude, but to be with the children of

This was to become a ~ormula to be applied later in the years that followed when the problem became more acute. A cursory glance at the structure of a day in a Visita- tion monastery should remind us of the wisdom employed in its planning, making it a vehicle of a life of prayer: In its source, prayer is divine life. The roots are beyond time, it coincides with the life of grace. It has a natural tendency to become habitual or continual .... Life unfolds in time and 4. has its rhythm. So too, in the spiritual life .... It too has its 4. ÷ -"* Sisters of Visitation, Georgetown, D. C., ed. The Interior Spirit "Apostolic o[ the Religious o[ the Visitation o[ Holy Mary (Baltimore: Murphy, ~ontemplative" 1927), p. 145. = Monsignor Bougaud, Saint Chantal and the Foundation oI the Visitation (New York: Benziger, 1886), p. 339. VOLUME 27, 1968 -"n St. Francis de Sales, Oeuvres, v. 4, p. 65. 1103 rhythm. The fundamental rhythm which governs our life is that of alternation of day and night...~ It is to preserve such a rhythm that the day "... hour by hour is dedicated to God; even those of sleep and recreation are fruits of charity..." 2s It follows an even pattern marked off by bells. Punctuating the hours at deliberate intervals, it is these very bells, whose existence is ques- tioned by some today, that allow for those moments of preparation before each exercise wherein each one may "ask herself what she is about to do..." 29 From the rising signal in the morning a note of pre- paredness is sounded. The moments of waiting between the bells for the Office, the quarters of an hour before meals, the pause in the refectory before grace is said, the time between the evening assembly and the night Office, offer, one might think, those periods of recollection wherein each new action may be entered into wholeheartedly. If, as the Directory enjoins, setting forth the thought of Saint Francis de Sales, "... their whole life and all their exercises should tend to unite them with God..." then they may become fit instruments, "... to assist by prayer and good example, Holy Church and the "salvation of their neighbor." 3o Aided by the time-honored means of the lectio divina, either heard in the refectory or done by oneself, the mind may be readied for the time of formal prayer. Silence, "the guardian of the heart that produces the spirit of prayer, so that it has been called the support of religious orders..." 31 adhered to faithfully, mindful of the words of Saint Francis de Sales that it is among those things he named as means to gain the Heart of God, and of his later observation: "I would keep silence well. I would also sometimes speak, even in times of silence--I mean whenever charity required it..." 32 provides that climate which is "... progressively a response, a refuge, a school, and a home, in which one may dwell..." 33 All this is the external shell of the monastic day. To it may be added the periods of formal prayer. Reiterated instructions from both founder and foundress afford one much food for reflection. Swiftly do both move from paths of meditation to contemplation. "We meditate to concentrate our love for God," writes Saint Jane Frances, ~Louis Lochet, S.J., "Apostolic Prayer," Finding God in All Things~s The (Chicago: Interior Regnery, Spirit, p. 1958),1. p. 172. ~Sisters o1: Visitation, Harrow-on-Hill, ed. The Spiritual Direc- tory (London: Manresa Press, 1930), p. 282. ® The Directory, p. 262. ~ The Interior Spirit, p. 83. FOR m Saint Francis de Sales, Letters to Persons in Religion, p. 394. ~ M. M. Francis, P.C.C., Spaces ]or Silence (Chicago: Franciscan 1104 Herald, 1964), p. 3. "and having concentrated upon it, we contemplate God and think of His goodness." In the book in which he delineated the prayer life those under his care, Saint Francis wrote: "Meditation is a reflection in great detail, point by point, on those things which are capable of touching our hearts; contemplation takes a single concentrated look at what we love." z~ Further on he states: "... you must seek God in the simplicity of your heart, treating of the mysteries of God with God Himself by familiar conversation with His divine bounty. If you are constant in this practice, you will reach that true repose which is... to see God, to desire God, to taste God..." Not only did they teach those under their care the ways of prayer, but there is ample evidence that they attained great heights in this art; and it is from this vantage point that their teaching holds great weight. In her testimony for the process of canonization of Saint Francis de Sales, there is the affirmation of Saint Jane: I once asked him whether he went for any length of time without actually and explicitly turning his mind to God, and he said: "Sornetimes for as long as a quarter of an hour." He taught those under him to keep returning to the thought of God deliberately.. In the livret, that famed correspondence between the two saints on the subject of prayer, there is a question that reveals the height of union with God attained by Saint Jane Frances de Chantal: "Whether one should not in prayer look at God, and so simplify her spirit... remaining in the simple view of God, abandoned to His will?" ~s Modern authors recognize Saint Francis de Sales as an innovator in his time in showing how one Could throughout the actions of the day make the heart ready for just such a gift from God of this kind of prayer: "We must pray and act at the same time, and in both activities surrender ourselves to the action of the Holy Spirit..." as According to Saint Francis de Sales, life has become the art of living in union with God. Above all we must value the present moment; resort to it frequently as the source o£ the presence of God; be heedful, but in all tranquillity and sim- u Sisters of Visitation, Harrow-on-Hill, ed., The Spiritual Lile: A Summary o/ Instructions by St. Jane Frances de Chantal (London: + Sands, 1928), 243. + ~ Saint Francis de Sales, The Love o/God, p. 230. ~ The lnterior Spirit, p. 56. 4. ~Elizabeth Stopp, ed., Saint Francis de Sales: .4 Testimony by "Apostolic Saint Chantal (Hyattsville, Md.: Institute of Salesian Studies, 1967), Cont~pl~tiv~" p. 97. ~ Saint Francis de Sales, Letters to Persons in Religion, p. 359. VOLUME 27, 1968 ~ Francois Charmot, S.J., "Some Thoughts on Prayer and Action," Finding God in All Things, p. 151. 1105 plicity, of the will of God... be aware of what we are and what we wish to be; put all our hope in Christ...’° One cannot look for contemporary concepts o[ active liturgical participation in the seventeenth century Saint Francis de Sales. He emphasized rather a silent passive offering than a vocal active one during the holy Sacrifice of the Mass in contrast to the urging of the Cortstitution on the Sacred Liturgy: The Church, therefore, earnestly desires that Christ’s faithful, when present at this mystery of faith, should not be there as strangers or silent spectators ... through a proper appreciation of the rites and prayers they should participate knowingly, devoutly and actively." Saint Francis summarizes his thoughts on the subject the Eucharistic Sacrifice: The Mass is the sun of all spiritual exercises.., the center of Christian religion, the heart of devotion, and the soul of piety ... Endeavor, therefore, to assist at Holy Mass every day, that you may jointly with the priest offer up the sacrifice of your Redeemer to God, His Father, for yourself and for the whole Church... At the beginning, direct your intention to adore and offer up this Holy Sacrifice by the exercise of your meditation and prayer.’~ It is both these aspects of public and private prayer, liturgy and contemplation, that in reality do not oppose each other, but in reality go hand in hand, as "God Him- self is the goal and object of the liturgical life as He is of contemplative prayer... The liturgy would lose its finality if it did not have for its ultimate aim to lead souls to the contemplation of God for all eternity."4a Liturgy, moreover, should be the source of contemplative prayer. This is reaffirmed by a recent Newsletter issued by the American Bishops’ Committee on the Sacred Liturgy: We do not come together [to a liturgical celebration] to meet Christ as if He were absent from the rest of our lives. We come together to deepen our awareness of, and commitment to the action of the Holy Spirit in the whole of our lives and at every moment..." Urged by the contemporary phraseology of renewal "to live and think with the Church" religious are advised that "by drawing on the authentic sources of Christian spirituality, they may cultivate a spirit of + ÷ ~°Andrfi Brix, O.S.F.S., "Salesian Spirituality," Salesian Studies, v. 6 (1966), p. 21. . ÷ ~ Constitution on the Sacred Liturgy, n. 48. n Saint Francis de Sales, Introduction to a Devout LiIe, ed. by Sister Virginia JJ K. Ryan (New York: Doubleday, 1950), p. 99. ~SRen~ Voillaume, Interpersonal Relations with God (Ottawa, REVIEW FOR RELIGIOUS Canada: Canadian Religious Conference, 1967), p. 24. ~ Bishops: Committee on the Sacred Liturgy Newsletter (Wash- 1106 ington, D. C., 1968), v. 4, p. 1. prayer..." 45 Sacred Scripture read daily and meditated upon becomes a copious source of nourishment for the spiritual life. Spelling out, in images understood by his readers, a theoretical basis for the love of God, Saint Francis de Sales in his Treatise on the Love of God, "set out to capture the hearts of his readers, not simply their minds. Of the quotations used by the saint in this book, 1,192 are from Holy Scripture..." 46 used in the fashion of his time to illustrate or prove a statement. The influence of the liturgy permeates his work as he moves in the orbit of the Church’s life. In the Introduction to a Devout Life, he advises Philo- thea, the young woman to whom he addressed the volume, "to be present at the offices of the hours and ves- pers... There is always more benefit and comfort to be derived from the public offices of the Church than. from private devotions. God has ordained that the communion of prayers should always have preference over every kind of private prayer..." 4z Nourishment for the life of prayer is provided by a further means in the Salesian system, thus fulfilling the assertion that "prayer and mortification are the two wings of the soul..." 46 What kind of mortification did Saint Francis practice? At the tribunal for his canonization, Saint Jane Frances testified: ... he always deliberately avoided all forms of mortification except that which the Church laid down. There was nothing spectacular in his life;.., he preferred Chance mortifications that came unsought to bigger things by personal choice, and he used to say: "Where there is less of one’s own choice, there is more of God." And so he found thatnot a single hour passed without some hidden mortification, for he grasped every opportunity that offered itself... He saw in everything the hand of Divine Providence to which he surrendered himself completely...,9 What kind of asceticism did he advocate for his followers? In a letter written early in the life of the Visita- tion community, he declared: Loving acceptance of all sorts of discomfort and trouble ... mortification of the senses, both interior and exterior against every sort of eagerness or curiosity of spirit.., watchful- ness over one’s actions, abstaining from speaking of self... not to complain of anything that may happen to us?° And from Saint Jane Frances de Chantal: ÷ ... let us give ourselves earnestly to the austerity enjoined ÷ on us, that of the mind and heart... Believe me, if, in all ÷ Decree on the Appropriate Renewal o] the Religious Life, n. 6. "Apostolic Kerns, ed., Treatise on the Love o] God, pp. ix-x. Contemplative" Saint Francis de Sales, Introduction, p. 101. The Interior Spirit, p. 82. VOLUME 27, 1968 E. Stopp, ed. St. Francis de Sales: A Testimony, p. 81. Saint Francis de Sales, Letters to Persons in Religion, p. 109. 1107 simplicity, you receive whatever ispresented to you, it will be prontable to you... Inward mortification is all important for the perfection of our vocation, in making us acceptable in God’s sight. Receive from the hand of God all that liappens to you by a holy acquiescence. Love in a special manner the practice of this injunction: "Ask for nothing and refuse nothing" ...~ Modern terminology would perhaps prefer the word "penance" to that of "mortification" as the former embraces aspects of an expiatory nature, of apostolic intent, and even an ecclesial anxiety, while the latter centers itself upon self-conquest. The urging to religious engaged in a contemplative way of life to "constant prayer "and ready penance" 52 (this is translated more freely in some texts as "joyful" penance--from "alacri poenitentiae" 53) brings them more fully into the mission of the Church. Such facets of the Christian life as these combine to reach the conclusion that: No one of the later Doctors of the Church more than Saint Francis de Sales anticipated the deliberations of the Second Vatican Council with such keen and progressive insight. He renders his contributions.., by the wealth of his true and sound doctrine, by the fact that he opened and strengthened the ways of Christian perfection,.. He appears as the new doctor of the spiritual life suited to the present age. It is not because he broke the bonds and cords of the preceding cen, turies that he is called new and modern; on th~ contrary, his doctrine remains profoundly anchored in the fullness of the faith of the Church...Nevertheless, he applied himself to placing the old in a new light.~ Assured by such a statement and conscious of the heritage of the past, it would seem possible to integrate much that the saint offers with more modem concepts of awareness of God’s presence and one’s dependence on Him in a more total view of a theological mentality which is urged upon the post-council religious. Prepared by the structured planning of a traditional way of life, the same kind of psychological frame of mind should emerge as that deemed necessary for any concentrated mental discipline. As the artist, the musician, the author, the scientist bend all their efforts to the developing of their talents, so the person engaged in an "apostolic contemplative" vocation should wholeheartedly pursue both aspects of this way of life. Into apostolic endeavor the spirit ÷ of recollection should overflow as a life blood to vivify every action. God will never be far away. Only a thought’s ÷ ÷ ~ Spiritual LiIe: Instructions, p. 265-266. ~ Decree on the Appropriate Renewal o[ the Religious LiIe, n. 7. Sister Virginia ~Dom Jean Leclercq, O.S.B., "Contemplative Life," Cistercian Studies, v. 3 (1967), p. 312. REVIEW FOR RELIGIOUS ~a Pope Paul VI, Sabaudiae gemma, Apostolic Letter commemorating the four hundredth anniversay of the birth of Saint*Fi:ancis 1108 de Sales (Hyattsville, Md.: Institute of Salesian Studies, 1967), p. 5. effort will bring one to Him, mindful that even the thought is His gift.55 Let us root the contemplative life at its source in Christ’s life: "... of profound intimacy with His Father, seeking nothing other than what is conducive to the Father’s glory and man’s salvation, it is evident that all springs from contemplation. All His intercessory work is thus accomplished... As the Word of God, proceeding from the Father, He lives in perfec.t contemplation of Him who at the same time is the principle from whence He proceeds and the term towards which He leads us..." 5~ As Christ is completely turned toward~ the Father, so must the Church be wholly turned towards Christ in whom she has her beginning and her end. Each Christian, and in a particular manner each religious, receives in baptism the supernatural gifts which are destined to develop continually until each one attains the perfection of the Christian life which is manifested in contemplation. It is no longer a question of striving for holiness as an isolated unit. Perfection and contemplation are assumed by a superior reality, the Church, into which they are incorporated and from which it is impossible to separate them. The function of the contemplative must’ be to become the heart of the Church, to live by love. He must live as a member of the Church, not solely for’the personal desire of intimate union with God. He must strive to live for all in the light of the infinite horizons which the Church unveils to him. If the Church is, as Pope Paul VI says, "... a mystery.., a reality imbued with the hidden presence of God..." 57 the whole of religious life depend- ing upon the Church as the means of salvation through the sacramental life wherein it matures becomes the sign of this very holiness representing "humanity as it has finally penetrated into the thought of God, radiating the holiness of the Son of God." 5s Knowledge that religious life is situated at the core of the Church’s holiness should remind religious engaged in all pursuits, striving to achieve a balance of the contemplative and the apostolic aspects of life, of the necessity of realizing the existential situation in which we live: The whole world, the world of today, demands "openness." Man’s whole future for good or evil rests in his own hands. + + ~ Sister M. Rose Eileen, C.S.C., Class Notes, 1966-1967, Dunbarton College of Holy Cross, Washington, D. C. ÷ m A. Bandera, O.P., "Vatican II and the Contemplative Life," "Apostolic Cross and Crown, v. 19 (1967), p. 324. ~ Pope Paul VI, "Allocution at the Opening of the Second Session of Vatican II," Documents of Vatican H, p. 14. VOLUME 27, !968 m J. M. Tillard, O.P., The Mystery of the Religious Life (St. Louis: Herder, 1967), p. 9. 1109 This very world is the place of God’s epiphany as Judge and Savior, as the Lord of history. Those who are completely im- mersed in the world of violence and confusion may have a real experience of its problems, but they see these so close at hand as to lose their perspective. This view needs to be completed by those who see life from another angle... There must be people.., devoting themselves to meditation, study, worship, prayer, not for themselves, but as a service to the entire Church... If the contemplative is totally out of touch with the realities and crises of his time, he loses all claim to that special fullness and maturity of wisdom which should be his...~ How this "openness" is to be obtained is the task of renewal and adaptation of each religious group. The world’s problems are basically spiritual ones, and those whose minds are sharpened by study and alerted by prayer become aware of the voice of God speaking not only in the inspirations of the heart, but in the manifest events of the age. In the life which must be as contemplative as possible and as apostolic as possible the next consideration must be given to the work of teaching, that life work "... which proceeds from the fullness of contemplation, and is more excellent than simple contemplation. For as it is better to enlighten than merely to shine, so it is better to give to others the fruits of one’s contemplation than merely to contemplate..." 60 He who best exemplifies this life is Christ Himself: "What I, for my part, speak of is that which I have seen with my Father" (Jn 8:38) and "... I have made known to you everything I have learnt from my Father~.." (Jn 15:16). There exists then "... an intrinsic continuity, a perfect homogeneity between the two forms of life merged into one, for the second is specified by the first..." 61 One has only to look back over the course of history to see this concept of religious life verified. In his book, The Love of Learning and the Desire for God, Dom Jean Leclercq goes to great lengths to trace the history of monasticism and its effect upon the cultural life it encountered throughont its varied existence. Unencum- bered by the more rigid structure of religious orders today, monks and nuns moved easily-from contemplation to apostolate. They strove to incorporate the best of the dying classical culture with the mystery of the cross into ÷ the new life vibrating on the frontiers of Europe. He observes: For Christians, integral humanism consists in increasing in ÷ man the influence of Him who is alone perfect Man, the Christ, ~Louis Merton, O.C.S.O., "Openness and Cloister," Cistercian Studies, v. 3 (1967), p. 318. . REVIEW FOR RELIGIOUS ® Aquinas, Summa, 2-2, %188, a.6. ~ Archbishop Paul Philippe, O.P., The Ends of the Religious Life 1110 (Athens-Rome: Fraternity BVM, 1962), p. 62. the Son of God, who is to return in His glory. This eschatological humanism does not exclude an historical humanism which seeks in the writings of the past lessons capable of con- tributing to man’s harmonious development.~ In his establishment of the Order of the Visitation, Saint Francis de Sales, student that he was of the past, dared to execute his own patte~’n of the religious life. He has been called Doctor Experimentalis because he always gave permission for what had been tried and found good. On the other hand, he discouraged innovations undertaken without thought.~3 "His foundation was unique in its original design in combining for the first time in communities of women the active and contemplative life..." n4 Of this spirit, the saint himself wrote: "... this is the spirit [both apostolic and contemplative] which we must foster in our congregation, because it is the true apostolic spirit.., having had no voice in its development.., it will be all the more pleasing to God because [its establishment] is untainted by serf-love." ~5 Today’s critics might consider this thesis as impractical and even impossible in view of the demand made upon the twentieth century educator. Still, its setting forth as an ideal to be striven for may be effected in actuality if the conviction of its value is emphasized as a genuine contribution to the Church’s life. One writer on the contemporary scene has seen it as a positive conception: ... There is a certain type of life "active" in nature which is. superior to the "conteml?.lative" one and. this. is the life lived m a superabundance of dzwne love and m v,ew of doing the will of God for His glory, or that which involves a fullness of contemplation which is transmitted to one’s neighbor...It is called "apostolic" because it was lived in a superior manner by the apostles. This life must contain all the spirit of the contemplative life and all the spirit of the active life. It must not be understood as prayer and activity side by side, but as prayerful action.., containing all the spirit of the active life, all the aspects of the contemplative life. The formula is not one of alternation, but of synchronized union, action and contemplation permanently united, active and mutually vivifying...~ Such reflections as these should serve to situate apostolic endeavor as the concomitant of the contemplative element in the religious life. As these two qualities act simultane- 0.-Dom Jean Leclercq, O.S.B., The Love o[ Learning and the De- sire for God (New York: Fordham University, 1960), p. 179. + ~ Francis Gautier, "The Spirituality of Saint Francis de Sales," + Some Schools o[ Catholic Spirituality, ed. by Jean Gautier (New York: Desclde, 1961), p. 176. 4. ~Thomas G. Smith, The Role oI Creatures in Saint Francis de "Apostolic Sales, a dissertation submitted for Doctor of Sacred Theology de- Contemplative" gree, Catholic University of America, Washington, D. C., 1967. ~ Saint Francis de Sales, Oeuvres, v. 17, p. 150. VOLUME 27, 1968 6~Gustave Thils, The Diocesan Priest (Notre Dame: University of Notre Dame, 1964), p. 235. llll ously on a personal as well as a community level the re- sultant form of life may be termed "apostolic contemplative" life. This is the ideal towards which these religious must strive "... to combine contemplation and apostolic love [resulting in] a life hidden withChrist in God... such dedication gives rise and urgency to love of one’s neighbor for the world’s salvation and the upbuilding of the Church..." 67 The life and work of such religious who are engaged in this kind of life are caught up in the great task of the Church herself. In this desire to live life in a single thrust, "based on the tradition of. the Church--this very tradition becomes not a burden but a strength... wherein the love of God and neighbor, prayer and action, the interior life and the presence of the world..." 6s complement rather than oppose one another. In totality the vocation o[ such religious becomes "the search for Christ, Christ at the peak of one’s thoughts, Christ lived and witnessed to, Christ seen and served in all men..." 6~ ~Decree on the Appropriate Renewal o] the Religious Li/e, n. 5-6. ~s H. de Lubac, S.J., "Tomorrow’s Holiness," Month, v. 224 (1961), p. 189. ~ Pope Paul VI, Addresses to Nuns (Washington, D. C.: NCWC., 1966), p. 21.

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Sister Virginia

REVIEW FOR RELIGIOUS 1112 SISTER ANNE MEIBURGER, C.C.V.I. Toward a New Expression oJ Poverty

You must not set your h~arts on things to eat and drink, nor must you worry (Lk 12:22). With reference to :the vow of poverty of adults who give themselves to a life of consecration to God in community, paragraph thirteen of Perfectae caritatis recommends: "Let religious painstakingly cultivate such poverty [poverty voluntarily embraced in imitation of Christ] and give it new expression if need be." What does poverty mean for religious men and women living in contemporary society? The development of twentieth century America is characterized by a progressively higher standard of living, an ever wider distribution of the GNP, the application of Keynesian principles of economics to national life with emphasis~properly so~on consumer buying power and full employment of resources. All of this spells material progress. Thus, in spite of conspicuous pockets of poverty such as the mining regions of Penn- sylvania, Appalachia, and parts of the rural South, the pattern of life in contemporary America creates a milieu in which the traditional connotation of poverty is seen as something not desirable for human beings as persons. To be realistic, religious have to face this milieu and take a position concerning its increasing material resources, wealth, and comfort. Perhaps such a coming to grips with reality is what Vatican II meant by suggesting "a new4, expression if need be" of the essence of the following 4,of Christ through a poverty that is voluntarily embraced. Sister Anne Mei- Another important aspect of understanding the properburger is a faculty relationship of religious persons to temporal resources memberis of Incar- nate Word College; the inclusion of what are usually called "service skills"4301 "Broadway in within the concept of wealth. Anyone who has taken anSan Antonio, Texas undergraduate course in principles of economics knows78209. that a plumber’s apprenticeship is considered an investment and his shill in repairing pipes and drains an assetVOLUME 27, 1968 worth money, that a carpenter’s ability to construct1113 cabinets is chalked up as worth $4.20 an hour, that a filling station mechanic’s skill to fix a flat tire is valued at $2.00. Since a service or skill is real wealth, by what fig- ment of the imagination c~in the 280,253 (Catholic Direc- tory, 1967) sisters in the United States individually or corporately be classified as among the poor? In origin, purpose, structure, and function, active congregations are oriented toward the service of the Church and of all mankind. For greater efficiency in serving others, the members of religious congregations are usually educated, professional, devoted, and, hopefully, competent. This combination of qualities is not usually found in a person whose status is among the poor. It is precisely in that the poor are unable to be of service that they continue to be poor. The ability to serve is in itself a richness, and as such is given a high monetary evaluation in any accounting system. Vatican II did not release us from the challenge of poverty; rather it restated the challenge in that we are directed by this highest authority to cultivate it "painstakingly." The word "cultivate" implies that whatever poverty as a habit of virtue means, it will not be a spontaneous, natural, indigenous growth. Its development will come by care, training, study, by giving it one’s attention and pursuing it as a goal to be attained. What, then, is this poverty that you and I are consciously to strive toward in attitude and practice? A survey of popular Catholic literature addressed to persons living a life of vowed consecration in community shows a hopeless confusion of poverty, properly speaking, with the virtue of humility. True, these two virtues, ’like all other virtties, are interrelated existentially. But they are not identical. And the content of the vow is the one, not the other. The first step, therefore, in the direction of a new expression of poverty suggested by Vatican II is a clear understanding of what it does and what it does not include. The area covered must be clearly delimited. Humility of spirit is a basic virtue, but this is not what religious promise by vow. The content of the religious vow and virtue of poverty refers directly and specifically to the person’s attitudes and practices with regard to material goods and service skills by which one is said to 4- be wealthy. 4- It will probably be jolting to realize that the Sermon ÷ on the Mount dictum, "Blessed are the poor in spirit," has only oblique reference to man’s relationship to material goods. The application of this beatitude to the condition of poverty was an ex post facto interpretation REVIEW FOR RELIGIOUS seized upon as a scriptural basis for the Christian self- 1114 denial and detachment from those things by which one is said to be wealthy. Those who rejected the corruption of the Roman Empire rejected riches as a primary cause of this corruption. Extreme deprivation characterized the early hermits and other ascetics. In addition, after it was deemed desirable institutionally and structurally for persons living a life of vowed consecration in community to relinquish personal ownership in practice, the advocates of such relinquishment reverted to the scriptural use of the word, "poor," to substantiate the way of life they favored. That is not to say that detachment is not Christ- like. It is. But the Sermon on the Mount dictum has a different message, related to detachment but not immediately and directly, only obliquely and as end to means, perhaps in an effect-to-cause relationship. This humility, lowliness of attitude toward God and man, can be the effect caused by detachment from wealth. To elaborate. The Catholic Commentary on Holy Scripture (London: Nelson, 1953), explains that the "poor in spirit" of Matthew are those who are "lowly in their own estimation," and the "poor" in biblical language indicates "all in adversity (rich and poor) who humbly turn to God" (p. 861). The entry on "Poverty" in the Encyclopedic Dictionary of the Bible (New York: Mc- Graw-Hill, 1963) corroborates the idea that "poor" in Matthew and Luke means something other than man’s relationship to the physical world: The poor to whom the good news of the Gospel is an- nouriced (Mt.ll,5, par.; Lk.6,20) or the poor in spirit (Mt.5,3) to whom the Kingdom of God (Lk.) or the Kingdom of Heaven (Mt;) belongs, are not to be considered as such from a social but from a religious viewpoint; they are, as in Is. and Pss, the humble( Heb. ’ani or ~naw who, conscious of their own insufficiency, look for nothing. ) from the world but everything from God. To Matthew’s "How happy are the poor in spirit" (5:3), the translators of the Jerusalem Bible add the notation that Jesus uses the word, "poor," with the moral shade of meaning noticeable in Zephaniah (2:3+): "Seek Yah- weh, all of you, the humble of the earth, who obey his commands. Seek integrity, seek humility .... " The blessedness of the poor in spirit does not at all lie in their being in want or destitution. Their blessedness lies in this, that having nothing temporal on which to rely, they have the habit of turning to God for their security and refuge; ÷ it is this paying attention to God that makes them a priori ÷ receptive to Christ as a person and to His message. It is 4- in knowing and receiving Christ that their blessedness consists. Poverty It was in this same spirit of equating "the poor" with "the lowly" or "the humble" that the fathers of the VOLUME 27, 19~’8 Church interpreted the first beatitude, as can be shown 1115 by Gregory of Nyssa’s comment: "It seems to me that’ by pqverty of spirit the Word understands voluntary humility." And he regards poverty of spirit as an attitude opposed to pride: Since, therefore, the vice of arrogance is ingrained in almost everyone who shares the human nature, the Lord begins the Beatitude with this, He removes pride, the root evil, from our character by counselling us to imitate Him who became poor of His own will, who is truly the Blessed One. In this way we may, as far as we are able, become like Him by being poor of our own free will, and so be also drawn to share His Beatitude. "For," as is said, "let this mind be in you which was also in Christ Jesus, who, being in the form of God, thought it not robbery to be equal with God, but emptied ¯ Himself, taking the form of a servant." What greater poverty is there for God than the form of a servant?... Look at the standard by which to measure voluntary poverty (St. Gregoi-y of Nyssa, The Lord’s Prayer, trs. by Hilda Graef [Westminster: Newman, 1954], p. 95). Interpreting "Blessed are the poor in spirit, for theirs is the kingdom of heaven," Augustine says: "Here, therefore, the poor in spirit are rightly understood as the humble and the God-fearing--those who do not have a bloated spirit." Material goods are seen as dangerous to humility because they are symbols of status and power: "Concerning the striving after temporal things, we read what is written: ’All is vanity and presumption of spirit’ (Eccle., 1:14). Now, presumption of spirit means arrogance and pride" (Saint Augustine, Commenta~ on the Lord’s Sermon on the Mount, trs. by Denis Kavanagh [New York: Fathers of the Church, 1951], p. 21). And again: "The first mentioned source of blessedness is humility: Blessed are the poor in spirit" (ibid., p. 25). The above selections from the works of the fathers and from modern scriptural exegesis were drawn to show that the Sermon on the Mount ideal of "poor in spirit" cannot be taken as synonymous with the content of the vow of poverty as taken by members of religious congregations because this scriptural passage refers essentially to humility, whereas the vow refers essentially to the person’s relationship to material resources. The basic question, then, is: Is there a scriptural foundation for the personal non-involvement with ownership arid control of possessions which religious vow in imita- 4. tion of Christ? Is poverty a meaningful aspect of the imi- 4. tation of Christ today? The answer to both questions is 4. yes. Section thirteen of Perfectae caritatis reaffirms as per- $iste~ Anne manently valid the traditional concepts of real, personal detachment from material possessions as a circumstance REVIEW FOR RELIGIOUS of total dedication to Christ. Here Vatican II issues a 1116 challenge not to the fainthearted but to the strong, calling as it does to the serious-minded, progressive, alert sister/ brother to devote their best energies to renewal and up- dating. It would be shortsighted and shallow to say that the vow of poverty, one of the most tested structural fouhdations of religious life through the ages, is suddenly irrelevant to our lives. It would be equally blind to deny that the technicality of the superior’s permission has sometimes been used as a shield or a cloak to cover actions or conditions which in themselves are contrary to the essence of a voluntary following of Christ through vowed poverty. The first part of this study was intended to draw a clearcut distinction between humility which, however noble and Christlike, is not what is vowed, and poverty, a non-involvement with possessions and finances which is vowed. The second section of this discussion will be given to a study of Christ’s relationship to material possessions as seen from His example and the words of Holy Scrip- ture. Of poverty, Per[ectae caritatis states: "By it a man shares in the poverty of Christ who became poor for our sake when before He had been rich, that we might be enriched by His poverty" (Section thirteen, paragraph 1). The translators of the Jerusalem Bible put the investi- gator on the right track with the affirmation: "Although the formula of Matthew 5:3 [the first beatitude] stresses the spirit of poverty for the rich as for the poor, Jesus usually has in mind actual poverty, especially for his disciples .... He himself set the example of poverty.., and of lowliness .... He identifies himself with the little ones and the wretched." On the other hand, the overall picture of Christ in the New Testament shows that His poverty did not mean misery or destitution. One of the hurdles in achieving a proper perspective in attempting to relate the gospel message in this area to twentieth century urban America is that "poverty" is a relative concept. It has social and socio-economic connotations and therefore must be seen against the background of environmental factors in any given place or time. It is perhaps closest to accuracy to say that the Holy Family, Jesus, Mary, and Joseph, lived on the level of frugal comfort and that they shared the work habits and mental attitudes of people who had to earn their living and to practice economy to make ends meet. Does it not seem plausible to conclude that, at the time of Christ’s birth, Joseph and Mary would have been Poverty lodged in an inn--motel in urban America--if there had been a vacancy? In our eagerness to classify Joseph and VOLUME 27# 1968 Mary among the destitute or impoverished, we have per- 1117 haps overlooked the significance of the subordinate clause in Luke 2:8 which reads: "because there was no room for them in the inn" [italics added]. Mary and Joseph made the best of things when the inns had no more space; it was not, however, because Joseph was penniless that Christ was born under the protection of animal lodgings. Another aspect in evaluating the humble surroundings of Christ’s birth is the high respect for animals and animal houses before the rise of modern industry. Animals were a most valuable form of wealth and, as such, were generally well cared for; stalls and stables were relatively clean and warm. As late as the American colonial period, the British government placed an indirect tax on the colonists by requisitioning the use of barns as temporary barracks for soldiers. Therefore, as late as the 1770’s, barns were regarded as suitable quarters for human beings in times of crowding or stress. It is true that in Christ’s time the rich would not have been reduced to finding shelter in stich mean surroundings, but neither does access to the animal lodging indicate a state of pauperism. When Christ lived on earth, the Roman Empire was socially divided into two extremes, the very rich, the social elite, few in number, and the broad masses of the hard-working people, the plebs. To imitate Christ, all of us must be economically among the plebs. Joseph and Jesus were craftsmen and would therefore fall within the bracket of the poor, but not on the lowest rung of. the economic ladder. Beneath the craftsmen were the peas- ants, unskilled labor, beggars, and slaves or captives taken in war. In the Catholic Commentary on the Scriptures, J. L. McKenzie writes: The craftsmen were better off than others. In a yillage like Nazareth Jesus may have been the only man to practice his trade; in Jerusalem he would have had his shop in one of the bazaars in which it was customary for merchants of the same wares and workers of the same craft to congregate [584 k]. As to food and clothing, Jesus was typical of the average. poor. The staple foods of the working class were fish, wheat or barley bread, vegetables and fruits in season, and wine. The clothing of the average poor man consisted of one set of garments: a tunic and cloak. There- fore, it is safe to say that the life of Jesus was, in relation- + ship to prosperity and possessions, humble, unassuming, and geared to the frugal satisfaction of necessities. It must be said, however, that the New Testament takes Sister Anne no position on wealth as such. Those who are upbraided in this connection are warned not on account of their REVIEW FOR RELIGIOUS possessions as such but because of some other circum- 1118 stance, for instance, because workers are underpaid, or the goods are illgotten, or the person is not sufficiently aware of spiritual values. Christ was not hostile to the rich as persons; He had rich and highborn friends as well as poor associates. Martha, Mary, and Lazarus, Nico- demus, the unnamed proprietor of the house where the Last Supper was eaten, Joseph of Arimathea--none of these persons was poor. So much for the externals. Christ’s attitudes growing out of noninvolvement with wealth and possessions are also very important: availability to serve others even to the point of physical and psychic exhaustion; contentment with whatever was offered in the matter of food and lodging, awareness of the transcendence of eternal values. Our Lord’s parables indicate the desirable spiritual orientation of His followers. The rich man who planned to pull down his barns and build bigger ones, who had ac- cumulated enough "for many years to come" and was now disposed to "take things easy, eat, drink, [and] have a good time," was pointedly called, "Fool": "But God said to him, ’Fool, this very night the demand will be made for your soul; and this hoard of yours, whose will it be then?’ So it is when a man stores up treasure for himself in place of making himself rich in the sight of God" (Lk 12:16-21). This parable grew out of a question on inheritance asked by a listener who was solicitous, worried, involved. Luke follows it immediately with the parable about God’s care for the birds and lilies, inculcating a quiet, peaceful confidence in the providence of God: That is why I am telling you not to worry .... But you, you must not set your hearts on things to eat and things to drink; nor must you worry. It is the pagans o[ this world who set their hearts on all these things. Your Father well knows you need them. No; set your hearts on his kingdom, and these other things will be given you as well [Luke 12:22-31]. In a follow-up article looking toward a new expression of poverty voluntarily embraced in imitation of Christ, a study will be made of the concept as understood and practiced in primitive Christianity and early monasticism.

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Poverty

VOLUME 27, 1968 1119 EDWARD F. HEENAN, S.J. Aging in .Religious Life: "Will You Still Need Me, Will You Still Feed Me, When I’m Sixty-Four?"

Introduction Currently, there are few institutionalized instances of individuals being allowed to involute their previous life pattern, to decline, to suffer loss of function and status with anything resembling dignity and respect. Perhaps the ceremony of lowering flags to quarter-staff, sounding the boatswaifis pipe, and buttoning down the guns--the rubric for decommissioning a ship of the line--is the last residual strain of a culture Which once made it possible to age with grace. It would seem to do little good to decry the fact that our culture has outstripped its value orientations with its technological expertise. Nor is it very helpful to recall a number of personal acquaintances who have aged gracefully in spite of the prevalent instrumental ethos. The problem is possibly more structural than psychological. However, in a way we have been con- ditioned by our religious ideology to perceive social problems in terms of individual psychological differences. We have long held the philosophical tenet of the individual’s free will in the face of social complexity; we think of salvation or damnation as the individual’s ÷ goal after a final accounting of individual accomplishments and failings. Nevertheless, our ideology should Edward F. Hee- not blind us to the effect of structure or social in- nan, S.J., is a doc- stitutions on the individual, especially in the latter toral candidate in sociology at Case- stages of his or her life. We shall maintain that Western Reserve much of the problem of aging successfully in religious and lives at John life is structural in its genesis and potential solution. Carroll University in Cleveland, O. We do, however, recognize that differential psychology 44118. presents a complementary approach to the same problem. REVIEW FOR RELIGIOUS Possibly a cross cultural analysis of aging would pro- 1120 vide us with some insight. It might do some good to know that in primitive societies the aged population Was’ more totally integrated into the social structure by means of specific tasks with functions which were necessary for societal symbiosis. Yet, the solution of Inca law, to induce elderly persons unfit for work to serve as scarecrows for frightening birds and rodents from the fields, seems hardly palatable, even if only meant figuratively. No, our problem is quite unique and has its source in the entire life cycle of the individual with the corresponding socio-structural phenomena which impinge upon it; in this case, industrialization, urbanization, bureaucratization, and demographic factors. We must attempt to understand the deleterious effects of rapid secularization on religious institutions and their aging members. We shall begin by describing the effect of the above mentioned processes on the general population. Social Factors Related to Aging in the General Popu- lation We shall attempt to describe these broad social factors in the sequence of their occurrence and to indicate their relationship to the gerontological problem. The rise of large industries forced a major shift in the gears of western culture. Industrialization is the process by which western countries changed from agri- culture to manufacturing as their basic mode of production. The consequent effects on the aged in the population were both economic and social. The production of goods was removed from the home. The family was no longer the basic unit of production, and an older person found himself to be lacking the skills with which to compete in the market place. They .were isolated from the economy and insulated in the home or institution as a financial burden on the family or state. Urbanization followed dose on industrialization. The dynamic for the shift from rural to urban living was the quest for employment in the large industries. The shift itself implies a mobile population. In fact, all types of mobility were stepped up in the process of urbanization: residential, social, and ideational. Since older members of the population were least likely or 4- able to be mobile in any of these ways, they again ÷ found a massive trend isolating them or making them peripheral to the social structure. As a result, in the midst of upward mobility, the aged often found them- Aging selves to be downwardly mobile for the first time in their lives. VOLUME 27, 1968 Bureaucratization, or some complex means of 1121 ficiently organizing the large numbers of people working together in a manufacturing economy, naturally resulted in hierarchically structured organizations which emphasized efficiency, equality, and impersonality. Again here, the aged were thought not to be as efficient, and therefore not equal to other age grades of em- ployees. The compulsory retirement plan evolved as the efficient and impersonal response of the bureaucracy to its problem of providing slots for new young men in the organization. The effect on the older person was the same; he was again isolated from a major activity of western man, and even further, his competence was called into question. These major trends are thought to have also influenced the demise of the extended family and the eventual creation of the more streamlined nuclear family. The nuclear family is a social system which provides no defined roles or statuses for aged persons. With this event, the social isolation of the aged was completed. Nevertheless, aging as a social issue might never have developed were it not for the emergence of a tre- mendous cultural esteem for the conservation of life. A corresponding technical ability applied to achieving a continually higher life expectancy eventuated in a demographic explosion among the upper brackets of age cohorts (there are now 18 million Americans who are sixty-five or over). This final trend occurred at a time when our society was, at very least, ambivalent about the desirability and functions of the aged members of the population. Aging and the Religious Instituton Religious institutions may be thought of as exhibit- ing a continuum of characteristics. On the one hand they have simple communal characteristics somewhat like well-knit primitive social groups or the extended family, while on the other they betray characteristics of modern bureaucracies. Undoubtedly religious orders, because they have been enmeshed in Western culture and because of their organizational characteristics, have experienced the broad social factors of aging in a unique way. They have felt 4" the economic repercussions of industrialization; they 4" have not always successfully outlawed the ideological 4" mobility concomitant with urbanization and sophisti- Edward F. Heenon, cated technology; and finally, they have been increasingly enticed to adopt the bureaucratic business model in an effort to more effectively operationalize their REVIEW FOR RELIGIOUS goals. 1122 The societal demographic trend also seems to have been duplicated in religious communities. Vocations are down (somewhat like a decrease iu birth rate), at- trition continues, but not in the upper age groups, and increased medical benefits permit the individual religious to live longer (a decrease in death rate). $¥hen this occurs in any society or organization, a significant increase in the upper age levels of the population follows. This has in fact become the case. For instance, in the Society of Jesus in the United States about a third of the membership is over fifty, while only a quarter is under thirty years old. Twelve percent of American Jesuits are over sixty-five as compared to nine percent of the general population in this category. Also the indication is that the over sixty-five category will continue to expand in the fnture not only in the Society of .Jesus, but in most other religious orders as well. It is at this point, when the number of aged in an organization increases, when they acqnire visibility, that economic and social problems arise. As mentioned previonsly, these economic and social problems are somewhat unique in religious life. The older person does not undergo the same economic tensions that older persons in the general population do. Mainly because of their vow of poverty, they have never been heavily invested in the economic role, and its loss is not as traumatic. However, since the religious institution shares the dominant instrumental ethos of our culture, with its emphasis on production in the occupational role, members may still experience the inadequacy of those who no longer produce. Yet many of the sheer economic problems of this sort can be alleviated by means of recent social security legislation or the initiation of some private retirement plan effective throughout the individual’s life cycle. These are not our primary concern. We are interested in the socio-structural problems which are inextricably bound to these economic factors. Most older people in the United States reside in a family context, either their own or that of an off- spring. In contrast, very few (2% to 5%) are institutionalized to the same extent as the elderly religious. This institutional setting with its heavy emphasis on the bureaucratic model presents special problems. In addition, the changing nature of’ the religious institution compounds these difficulties. Religious orders are undergoing a crisis in their meaning and purpose, their beliefs, and in their authority structure. Moveover, these crises seem to have polarized opinion on their nature, canses, and solutions according to age. The result is that one age group insists that the other radically change its perspective and behavior at a time in their life cycle when they are least capable of doing so, while the other group insists on conformity to principles and perspectives which are thought to be outmoded and irrelevant. In the end, two distinct value orientations evolve. Each projects all of the ills and inadequacies of religious life, and the particular religious institution, on the other. But it seems that the older group is more insecure in this joust because of their own realization that the future is not on their side and because cultural disvaluation of older persons gives ihem the impression. that they are not being listened to. They have, in the past, become quite accustomed to their advice being asked for, to making responsible decisions, and to enjoying a proven privileged status. Now they suffer a loss of status. Their institutional-bureaucratic setting emphasizes efficiency; they are no longer efficient. It emphasizes equality of production; they are no longer producers. It enhances impersonality; they are deper- sonalized by being labeled as "retired." These structural antecedents result in the isolation, invisibility, and degradation of the older religious. And finally, economic, socio-structural, and cultural discontinuity are compounded by problems with failing health. Two Theories of Aging In the current gerontology literature there are two theories of aging. The first is the theory of disengagement, and its proponents are Elaine Cummings and William Henry, two sociologists at the University of Kansas.1 The theory is based on the individual’s continual acquisition of statuses and roles throughout his life cycle. A child initially has few statuses and roles other than the recreational role. Gradually, he assumes more statuses with their corresponding roles, perhaps the most important beipg the sex and student roles. Adulthood brings more statuses and roles, the most important at this stage being marriage and occupational roles. And so the cumulative process continues throughout the life cycle until late middle age. At this point Cummings and Henry note that individuals re- verse the preceding process and begin to disengage from the statuses and roles which have served to identify them. What is most interesting, however, is that the process of disengagement is a mutual, reciprocal one between the individual and society, affording the society room for younger members to occupy vacated statuses, Edward F. Heenan, $4. and affording the individual satisfaction and freedom from the constricting norms of society. The theory does REVIEW FOR RELIGIOUS 1 Elaine Cumming and William E. Henry, Growing Old: The 1124 Process oI Disengagement (New York: Basic Books, 1961). not associate insecurity and anxiety with old age. The authors feel that this is an intrinsic and universal process which permits the continued efficiency of an instru- mentalist society and provides the individual with a buffer against the spectre of his impending death. It begins what Talcott Parsons calls the "consummatory phase" of the life cycle wherein individuals should "reap the harvest" of their entire life endeavor. In spite of the attractiveness of this theory and in spite of the fact that we all know individuals who have found old age to be a satisfying experience, the fact that this is not the modal response seems to indicate that the process is neither intrinsic nor universal. The late Arnold Rose, another sociologist, proposes a somewhat opposing view. He delineates the dysfunctions of old age: the lack of status, rolelessness, loosening of societal norms, insecurity etc., and offers his interaction theory as a partial remedy.2 This happens to be the theory upon which most old age communities such as those in St. Petersburg and Arizona, and most old age organizations such as Golden Age clubs and Retired Executive clubs are constructed. The theory maintains that the aged in our culture must form a distinct social group. In doing this they redefine social norms and make them more conducive to their context. Correspondingly, they define and give value to social statuses and roles which are lacking in the dominant culture. In this way they create a meaningful social life through interaction which is limited to members of their own group. This theory, however, also has its drawbacks. Many chrono- logically elderly people complain that they do not feel comfortable in the exclusive company of "all those old people." The fact that neither of these theories is coextensive with the real situation leads us to believe that an individual’s psychological response pattern as well as his socio-structural context must be considered if we desire a comprehensive theory of aging. Nevertheless, both of the above theories are supported by some empirical evidence in religious life. We can see some members of religious orders who have satisfactorily disengaged, and others who are more content to live entirely within their own age cohort. A third category would be composed of those who have made little or no adjustment. 4- Lacking comprehensive psychological information on 4. particular members of a religious institute, the question 4. again becomes structural in nature: Should a religious spend his retired life in the community in which he has

VOLUME 27, 1968 -’Arnold M. Rose and Warren A. Peterson, Older People and Their Social World (Philadelphia: F. A. Davis, 1965). 112.5 worked (successfully disengage), or should separate communities be established for these members (interaction theory)? At the present time we would suggest that both alternatives are viable and should be the subject of the individual’s choice. Yet, this compromise should not obscure the roots of an unsolved problem. Community versus Bureaucracy On the basis of the gerontology literature concerning nursing homes, terminal-care hospitals, and three gen- erational fanfilies, we would predict that successful aging is related to the degree of bureaucratization in a religious community. The closer the community approaches the communal ideal of integrating and providing for the needs of every member, the more successful the aging process. On the other hand, the more bureauc- ratized the community, with each member having a narrow and specific function, job, or slot to fill whose very nature is that it is easily transferable and de- personalized, the greater the estrangement during the aging process. In the end, then, we must be prepared to choose between a community and a bureaucracy if we hope to approach a solution to the problem. Conclusion What do the elderly want? A comprehensive analysis of seventy-one different societies reveals that all older people have certain common desires. They want (1) to live as long as possible, (2) the opportunity to preserve their waning physical energies, (3) to strengthen or safeguard any prerogatives acquired in mid-life, (4) to remain active participants in the affairs of life, and (5) to withdraw from life honorably and comfortably.’~ This is their idea, but it is tempered by the futility and confusion of their day to day existence. Edward Albee describes it: Old people make all sorts of noises, half of them they can’t help. Old people whimper, and cry, and belch, and make great hollow rumbling sounds at the table; old people wake up in the middle of the night screaming, and find out they haven’t even been asleep; and when old people are asleep, they try to wake up, and they can’t.., not for the longest time.~

+ It is our task to erect the structural lattice which will provide a meaningful existence for those who are in the Edward F. I-leenan, twilight of a mediocre or great career. In the end, we n L. W. Simmons, The Role o[’the Aged in Primitive Society (New REVIEW FOR RELIGIOUS Haven: Yale University, 1945). *Edward Albee, The American Dream (New York: Coward-Mc- 1126 Cann, 1961), p. 24. shall be building for ourselves because each of us will one day ask our institute the question so poignantly phrased by the Beatles (with its inherent priority): "Will you still need me, will you still feed me, when I’m sixty-four?" This question demands an answer.

÷ ÷

Aging

VOLUME 27, 1968 1127 R. F. SMITH, s.J. Survey of Roman Documents

Three issues of Acta Apostolicae Sedis (those of May 31, June 98, and July 99, 1968) have appeared since the writing of the last "Survey of Roman Documents." The present survey will summarize the principal documents to be found in those three issues, all page references being to the 1968 A.A.S. (volume 60). Pope, Bishops, Priests, Deacons On March 28, 1968 (pp. 305-15), the Vicar of Christ issued the motu proprio apostolic letter Pontificalis domus containing a set of detailed regulations for the future structuring of the papal household. On June 11, 1968 (pp. 389-91) His Holiness delivered an allocution to the heads of all the principal dicasteries of the Roman Curia noting that the meeting was the first of its kind and that such meetings would be regularly held to serve the purpose of a kind of coordinating committee for the entire Curia. On June 30, 1968 (pp. 377-81), Pope Paul issued the motu proprio apostolic letter Romanae dioece, sis containing a set of instructions for regulating the be- stowal of benefices in the Diocese of Rome. On June 30, 1968 (pp. 374-81), the Holy Father issued the motu proprio apostolic letter Pontificalia insignia which provided that besides bishops only the following can make use of full episcopal insignia: legates of the Roman pontiff; abbots and prelates who have jurisdiction over a territory separate from every diocese; permanent ÷ apostolic administrators; abbots of orders after they have ÷ received their blessing. The letter also provided that 4, episcopal insignia, excepting the throne and the crozier, can be used by temporary administrators, apostolic vicars, R. F. Smith, S.]. and apostolic perfects. On June 21, 1968 (pp. 406-12), the Sacred Congregation of Rites issued the instruction REVIEW FOR RELIGIOUS Pontificales ritus which simplified episcopal ceremonies ]]28 and the use of episcopal insignia. On June 18, 1968, Pope Paul issued the apostolic constitution Pontificalis Romani in which he outlined the changes made in the rite of ordination to the diaconate, priesthood, and episcopacy (without giving the actual text of the new rites). In order to forestall any future difficulty, the Holy Father specified the exact matter and form of each of the rites. The passages pertinent to this specification are the following: In the ordination of deacons the matter is the bishop’s imposition of hands which is done in silence on each of the candidates before the consecratory prayer; the form consists of the words of the same consecrator,/prayer, of which the following pertain to the nature of the ordination so that they are required for the action to be valid: Emitte in eos, Domine, quaesumus, Spiritum Sanctum, quo in opus ministerii ]ideliter exsequendi munere septi[ormis tuae gratlae roborentur. In the ordination of priests the matter is likewise the bishop’s imposition of hands which is done in silence on each of the candidates before the consecratory prayer; the form consists in the words of the same consecratory prayer, of which the following pertain to the nature of the ordination so that they are required for the action to be valid: Da, quaesumus, omnipotens Pater, his [amulis tuis Presbyterii dignitatem; in- nova in visceribus eorum Spiritum sanctitatis; acceptum a re, Deus, secundi meriti munus obtineant, censuramque morum exemplo suae conversationis insinuent. Finally in the ordination of a bishop the matter is the imposition of hands by the consecrating bishops or at least by the principal consecrator which is done in silence on the head of the candidate before the consecratory prayer; the form consists in the words of the same consecratory prayer, of which the following pertain to the nature of the ordination so that they are required for the action to be valid: Et nunc effunde super ¯ hunc Electum earn virtutem, quae ate est, Spiritum princi- palem, quem dedisti dilecto Filio Tuo Iesu Christo, quem lpse donavit sanctis Apostolis, qui constituerunt Ecclesiara per s~ngula loca, ut sanctuarium tuum, in gloriam et laudem indeli- c~entem nominis tui, On March 26, 1968 (p. 363), the Pontifical Commission for the Interpretation of the Documents of Vatican Council II answered a question regarding permanent deacons; the main body of the document is found in the following: The members of the Pontifical Commission for the Inter- pretation of the Documents of Vatican Council II, meeting in full session, were presented with .the following question to which they replied as below: Question--Would a deacon who does not remain in this 4. grade but wishes to proceed to the priesthood have the functions listed under number 29 of the dogmatic constitution on the Church Lumen gentium of November 21, 1964, and under + number 22 of due apostolic letter Sacrum diaconatus ordinem of June 18, 19677 Roman Documents Answer--In the affirmative. On February 5, 1968, the same Pontifical Commission VOLUME 27, 1968 had also answered three other questions to the following 1129 effect: (1) The interim norms for episcopal conferences given in the constitution Sacrosanctum Concilium of De- cember 4, 1963, in the motu proprio Sacram liturgiarn of January 25, 1964, and in the instruction Inter oecumenici of September 26, 1964, do not retain their force after the conciliar decree Christus Dominus of October 28, 1965, and the motu proprio Ecclesiae sanctae of August 6, 1966 (pp. 361-2); (2) in accord with the norm of the apostolic letter Ecclesiae sanctae there is still required the permission of the Apostolic See for the conferral of a non-con- sistorial benefice on a person who is a bishop (p. 362); veneration is to be extended to both Sacred Scripture and to the Eucharistic Body of the Lord but in different ways and manners (p. 362). On June 10, 1966 (p. 361), the Postconciliar Central Coordinating Commission noted in a reply to a question that the legislative power of episcopal conferences could not be delegated to episcopal committees instituted by the conferences. Religious The same Postconciliar Central Coordinating Com- mission on February 10, 1966 (p. 361), cited and answered two questions on Perfectae caritatis, Decree on Religious Life. The substance of the document is contained in the following translation: I. Does the Latin phrase, "Sacra Synodus declarat nihil obstare" ["the Council declares that nothing prevents"], which occurs in number 10, § 2, of Vatican Council II’s decree Perfectae carltatis imply a positive recommendation of the matters which follow or does it rather manifest a mere possibility for all lay institutes to put some members into sacred orders according to the conditions set down? II. Is there contained in the forementioned conciliar text an explicit acknowledgement of the right belonging to the genera/ chapter of each institute of deciding on the opportuneness of using the faculty mentioned above, or is this not, acknowl- edged? With regard to the first question, the answer is in the negative for its first part, in the affirmative for its second part; that is, the phrase asserts only a simple possibility open to all lay institutes to put some members into sacred orders. With regard to the second ~tuestion, the answer is in the affirmative for its first part, in me negative for its second part; that is, the general chapter of each institute has the right to decide--all matters of law being observed--about the oppor- ÷ tuneness of using the faculty considered in the second part of the first question. On February 2, 1968, the Pope issued the apostolic constitution Omnes quidem (pp. 248-9) in which he ap- R. F. Smith, $.]. pointed St. Francis de Sales and St. Joan of France (Valois) principal patrons of the Order of Minims. On REVIEW FOR RELIGIOUS May 29, I968, the Pontiff addressed the general chapter 1130 of the White Fathers (pp. 387-8), as well as that of the Mercedarians (pp. 388-9), urging both groups forward in their efforts for renewal and adaptation. Other Documents in Chronological Order On March 7, 1968 (pp. 290-1), the Sacred Congregation of Catholic Education issued a decree providing for the canonical establishment of a theological faculty at Bar- celona for a five-year experimental period. It is interesting to note that according to the decree four years are required for the bachelor’s degree, one additional year for the licentiate in theology, and at least one more additional year for the doctorate in theology. On March 19, 1968 (pp. 280-3), His Holiness issued a written message to the entire world in preparation for April 28, 1968, the Fifth World Day of Prayer for Voca- tions. The message stressed the need of priests for the Church as mission, noting that the Church is not founded only on charismatic movements but also requires the hierarchical priesthood. The concluding part of the message was concerned with the response of human freedom necessary in answering God’s call to oblation, generosity, and sacrifice. On March 27, 1968 (pp. 256-9) Paul VI delivered an allocution in honor of the first anniversary of his encyclical Populorum progressio. He emphasized in strong terms that the problem of underdeveloped countries is one of the momentous problems of contemporary life and stated that the motivation for the solution of this problem must be based on the following truths of religion: Man was created by God to rule the earth which is directed to the welfare of all men; all men are sons of the same heavenly Father; man is steward of the goods of the earth, not their despotic owner; all men are called to love each other. On April 3, 1968 (pp. 259-61), the Vicar of Christ addressed a large body of students; after speaking to them of Peter as the charism of solidity, fixity, and permanence, he expressed his fears that some forces present in the Church might lead to deformations of Catholic dogma. On April 11, 1968 (pp. 253-6), His Holiness delivered a homily at the services of Holy Thursday. He noted that the focal point of the day was love--the love of Christ that prompted the meal (Jn 13:l) and that led to the institution of the Eucharist as a perennial means of com- ÷ munion of Christ with men; he concluded that this focal ÷ point of Christ’s love should lead all men to love others 4. as He has loved them. On Easter, April 14, 1968 (pp. 276-8) he broadcast an Easter message to the entire world, Roman Document~ remarking that the echo to "Christ is arisen" is "We too shall rise," the one and the other constituting the new- VOLUME 27, 1968 ness of Christianity, a newness that should result in new- 1131 ness of m6ral life among men and hence eventually in peace. On April 15, 1968 (pp. 283-6) he sent a written message to a Teheran conference commemorating the twentieth anniversary of the UN Declaration of the Rights of Man. On April 19, 1968 (pp. 262-5), the Pontiff addressed members of the Society for the Study of the Old Testament who were met in Rome. He stressed among other things the ecumenical role of the Old Testament and its study, since both were matters of common interest to Catholics, Protestants, and Jews. He also suggested that the Old Tes- tament with its emphasis on the transcendence of God has special relevance today in the face of the tendency to overstress the immanence of God. On April 21, 1968 (pp. 279-80) the Pope broadcast a message to the faithful in the capital city of Brazil for the blessing of the cross to surmount the new cathedral being built in that city. He congratulated his hearers on the external beauty and harmony of their new city and suggested to them that that beauty and harmony should be but an external sign of the interior beauty and harmony of the citizens which alone can lead to true and peaceful civic life. On April 22, 1968 (pp. 265-7), His Holiness spoke to a group of choir members of Europe, asking them to respond to the new singing requirements necessitated by liturgical changes, to create new artistic expressions, and to aid and sustain the people as a whole in their musical part in the liturgy. On April 25, 1968 (pp. 326-9), he addressed a general audience and pointed out to them that the changes taking place in the Church constitute aggiornamento and renewal, but not a reversal of Catholic teaching. On April 26, 1968 (pp. 267-70), he spoke at a reception for the winner of the Vatican Latin contest; the central point made in his speech was the following: "We greatly desire to repeat that the Latin language is to be studied even today, especially in seminaries and in houses for the training of young persons in religious life." On April 27, 1968 (pp. 271-5), Paul VI addressed the members of the Pontifical Academy of the Sciences; the principal points that he made in the address were the following: Science is engaged in the God-given task of con- quering and ruling the earth; scientific work entails a systematic and perfected usage of the human intelligence and includes a creative assimilation of the heritage of the past; science prepares for and demands an order of thought which transcends it and justifies it; scientists should do all their work out of a motive that is concerned with the welfare of all humanity. On the Feast of St. Joseph the Worker, May 1, 1968 (pp. 329-32), the Pontiff 11~2 spoke to a gathering of workers. He pointed out that labor is the normal unfolding of the physical, moral, and spiritual potentialities of man and hence of itself is an exaltation of a man, not a punishment or a degradation. He warned, however, of the serious possibility today of degrading labor in one way or another. On May 8, 1968 (pp. 332-4), His Holiness announced to a general audience his intention of going to Bogota in Colombia for the International Eucharistic Congress. He expressed two motivations for the trip: (1) to use the trip as a sign of the more intense circulation of charity within the Church; (2) to honor the Eucharist as the memorial of the redemptive Passion of Christ, io emphasize the tre- mendous reality of the sacramental presence of Christ, and to venerate the Eucharist as the eschatological pre- lude of the return of Christ. On May 10, 1968 (pp. 335-7) the Holy Father spoke to the directors of the Pontifical Work for the Missions, urging them to make every effort to communicate to all the faithful the idea that the Church is mission~ and that every activity of the Church must be directed to the evangelization of the entire world. On May 25, 1968 (pp. 337-42), Pope Paul spoke to an international group of canon lawyers, making the following points: (1) Canon law is a protection and guard of the dignity of the Christian insofar as he is configured to Christ and is the son of the most high God; (2) canon law should foster the growth of the Christian life and hence follows the necessity of revising the present Code of Canon Law; (3) the best of laws will effect nothing unless they are observed. On May 26, 1968 (pp. 351-3), Christ’s Vicar sent a written message to prepare for the annual Communica- tions Day. The press, movies, radio, and television, he said, open large and expanding horizons to mankind and accordingly can effect either immense good or immense bad. On May 30, 1968 (p. 344), the Pope welcomed Joseph Dudley Lawrence, ambassador to the Holy See from Li- beria; and on June 3,1968 (pp. 344-5), he gave a welcom- ing allocution to Joseph D~sird Mobutu, president of the Republic of Congo. Under the date of June 2, 1968 (pp.. 399-403), the Holy Father issued a written message to all the faithful in preparation for Mission Sunday, October 20, 1968. The heart of his message is in this sentence: "The missions bel0ng to us, to each one of us, to each community of believers; though far away from us in space,÷ they should be close to us in our hearts." On June 11,+ 1968 (pp. 391-2), His Holiness welcomed with an allocu-+ tion Fouad Boutros, foreign minister of Lebanon; on June 20, 1968 (pp. 394-5), he gave an allocution to EliasRoman Documents Mark Chipimo, newly appointed ambassador to the Holy See from Zambia. VOLUME 27, 1968 On June 29, 1968 (pp. 413-4), the Sacred Apostolic 1133 Penitentiary issued a decree noting the publication of a new official edition of Enchiridion indulgentiarum (Handbook of Indulgences). The decree noted that all indulgences not included in the new edition are abrogated; moreover, it also noted that all directives with regard to indulgences are abrogated if they are not conformed with the norms for indulgences to be found in the new edition of the Enchiridion (and reprinted in A.A.S., pp. 414-20). On July 2, 1968 (pp. 382-4), the Holy See and the Re- public of E1 Salvador signed a convention providing {or the establishment o{ a military vicariate in the latter country.

R. F. Smith, $.1.

REVIEW FOR RELIGIOUS 1134 Special Sale o[ Reprinted Volumes The first twenty-five volumes (1942-1966) inclusive of P~vaEw fOR RV.LIG~OUS have been reprinted in twenty-five Clothbound volumes. Volumes 1 to 20 (1942-1961) ordinarily sell at $6.50 the volume; volumes 21 to 25 (1962- 1966) ordinarily sell at $7.50 the volume. However, from November 15, 1968, to January 31, 1969, the twenty-five reprinted volumes will be sold at the following special prices: Volumes 1 to 20 will be sold at the price of $5.00 per volume or $I00.00 for the set of twenty; volumes 21 to 25 will be sold at the price of $6.00 per volume or $30.00 for the set of five. Orders for these reprinted volumes should be sent to: REVIEW FOR RELIGIOUS 612 Humboldt Building 539 North Grand Boulevard St. Louis, Missouri 63103 Summer Announcements REVIEW FOR I~ELIGIOUS will be happy to print in its pages as many announcements as it can of summer schools and institutes of special interest to priests and religious. Copy for such announcements should be sent to REview FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. Copy for the March, 1969, issue should arrive by December 10, 1968; for the May, 1969, issue by February 10, 1969; and for the July, 1969, issue by April 10, 1969. Retreats [or Religious in Food Service The Food Research Center for Religious Institutes an- nounces the 1969 schedule for specialized retreats adapted to the needs and interests of religious engaged in food service and in the domestic arts. Times and places for the retreats follow: December 26, 1968, to January 2, 1969, at Dominican Sisters House of Studies, Grand Rapids, Michigan; January 19 to January 25, 1969, at La Salette Center of Christian Living, Attleboro, Massa: chusetts; February 16 to February 22, 1969, at Franciscan 4- Center for Christian Living, Garrison, New York; March 2 to March 8, 1969, at Our Lady of the Cenacle Retreat 4- House, Warrenville, Illinois; April 20 to April 26, 1969, Views, News, at Mary Reparatrix. Retreat House, Cincinnati, Ohio; Previews June 22 to June 28, 1969, at Grey Nun’s Regional Center, Edmonton, Canada; and August 17-23, 1969, at Convent VOLUME 27, 1968 of Our Lady of the Retreat, Toronto, Canada. For fur- 1135 ther information on these retreats write: The Director; The Food Research Center for Religious Institutions; North Easton, Massachusetts 02356. The Church’s Holiness and Religious Lile REVIEW FOR RELIGIOUS has published a hardbound edition of The Church’s Holiness and Religious Life by Gustave Martelet, S.J., theological consultant to African bishops during Vatican Council II. The importance and significance o[ the book can be seen by its chapter titles: The Church and Holiness; The Church’s Holiness 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 Mys- tery of the Heierarchy; and Religious Life and the Sanc- tification of the Entire Church. The book has vi + 124 pages, costs ~2.50 (postage is included in this price), and should be ordered from: REVIEW FOR RELIGIOUS 612 Humboldt Building 539 North Grand Boulevard St. Louis, Missouri 63103 Que.stions on Religious Life P~WEW rug RELIGIOUS has also published a book entitled Questions on Religious Lile consisting of a selection of questions and answers that have appeared in the RE- VIEW 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 shonld be ordered [rum: REVIEW FOR RELIGIOUS 619 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: 1952: May, July, September issues 1953: January, March issues 1954: January, May, July, November issues 1955: January, March, May, July, September issues 1956: January, March, May, July, September issues Views, , News, 1957: January, May, July, September issues Previews. 1958: March, May, November issues 1959: March, May, July issues REVIEW FOR RELIGIOUS 1960: No issues 1136 1961 : January, March, May, July, November issues 1962: March, July, September issues 1963: March, May, July, September, November issues ’ 1964: March, July, September issues 1965: March, May, July, November issues 1966: March, July, September issues 1967: All issues 1968: All issues Some of these issues are available only in small numbers. 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÷ ÷ ÷

Fiew$~Pret~ws Ne~s~

REVIEW FOR RELIGIOUS 11~ I

[The following answers are given by Father Joseph F. Gallen, S.J.; St. Joseph’s Church; 321 Willings Alley; Philadelphia, Permsyl- vania 19106.] REVIEW FOR RELIGIOUS has published a book entitled Questions on Religious Lile consisting of a selection of questions and answers that have appeared in the REviEw from 1942 to 1961. The volume is arranged according to the order generally found in constitutions of religious institutes. A general subject and a canon law index is included at the end. The book i~ clothbound, has three hundred thirty-seven pages and costs $6.00 (postage is included in this price). The book should be ordered from REVIEW FOR RELIGIOUS 612 Humboldt Building 539 North Grand Boulevard Saint Louis, Missouri 63103 May the decisions of the general chapter, with the exception of elections, be submitted to all the sisters, at least of perpetual vows, who would vote on all decisions of the general chapter and the majority vote of the sisters would prevail? Would an individual vote for the mother general on the part of each professed sister be a practical suggestion? Why cannot sisters have a direct vote for the mother general? What are your opinions on all professed sisters casting a vote ]or the election of the mother general? Is there any ruling against having all the professed members of the community vote for the mother general and her council? What would be the advantage of having the mother general and her council organized as a collegiate body? Would this give the councilors more possibility to make proposals instead of being in an advisory capacity only? Should the general council become collegiate, would it be advisable for the provincial council to follow the same pattern? If exacting admission norms ar~ not laid down, would it not be advisable to adopt a system in which the whole ÷ community selects a group of persons who will share the ÷ executive power of superiors with an electoral senate so ÷ that major issues are decided by the vote Of the majority Questions in the elected group, the major superior remaining in and Answers charge of execution? You said that the .superior governs the house, What VOLUME 27, 1968 do you think of group rule? In some places there is a 1139 trend to eliminate the title oy superior and to change it to coordinator. What is your opinion o] this? Is corporate rule feasible in local government? Has it ever been tried? What is the procedure for introducing an innovation such as living in a structureless group, a group without a superior, for experimental purposes? If we change the role of superior to one of organizer of the house, elimi- nating spiritual direction, counseling, great control, and so forth, will there be danger of anarchy? Are the benefits that will accrue sufficient to warrant the taking of the risks involved? What do you think of having more smaller houses? Of an optimal size group beyond which it is impossible or di~tcult lor members to live together in genuine community? Some say a community should not be larger than thirty. Most of the replies to these questions were contained in other answers. The members of a religious institute as such possess no authority individually or collectively. Therefore, all the professed members have no authority to make decisions binding on all. It would be completely contrary to the Code of Canon Law, to the nature of a general chapter as understood at least commonly in the Church, to Vatican II and postconciliar documents for all the professed or the professed of perpetual vows to be given the right to confirm or annul the decisions of the general ch~tpter. Canon law gives authority to superiors and chapters, not to the members of the institute as such. This is evident throughout canon law, for example, in canons 501-2; 509; 543; 571, § 1; 572, § 1, 2°, 6°; 574, §2; 577, § 2; 617, § 1; 630, §§ 2, 4; 647; 650; 653. Superiors are given the administration of temporal property by canon law (see canons 516, § 2; 533; 534, § 1; 536, § 5). The structure is chapter, superior, and council (see also canon 516, § I). Such a confirmatory power would also deprive the general chapter of its understood rank as the supreme authority within the institute. The same authority structure is maintained in Vatican II, which ,speaks of superiors, chapters, and councils (see Abbott- Gallagher, The Documents of Vatican H, paperback edition, 469-70, 477). The motu proprio Ecclesiae sanctae mentions the general chapter, nn. 1, 3, 6, 27; superiors, ÷ n. 2; general council, nn. 4, 7; provincial chapter, n. 4; ÷ chapters and councils, n. 18; and chapters and superiors ÷ are distinguished from members in n. 19 (see REvxEw fOR Questions RELIe~OUS, 25 [1966], 957-65). and Answers It is the express sense of canons 506-7 that elections of superiors and their officials in religious institutes are to REVIEW FOR RELIGIOUS be carried out in chapters. The Holy See demands a sys- 11,t0 tem of delegates for both the general and provincial chapters as soon as the institute is capable of such a system. The Sacred Congregation does not permit the direct vote, that is, that all professed or all of perpetual vows of a religious.congregation be a member of the elective chapters. Any experimental change of this type should not be attempted without the previous approval of the Holy See (see REvir.w FOR I~L~C~OUS, 10 [1951], 187-90). In a general or provincial chapter the superior presides and directs the proceedings of the assembly but does not govern. All members of the chapter are equal and all are equally sharers in authority. The authority and decisions appertain to the corporate body, to the chapter as such. Outside of the chapter, it is the superior who governs, not the council. The councilors are advisers, not sharers in authority. Only extraordinarily, most rarely, and when so expressly specified in law does a council operate in the manner of such a chapter. As stated above, the structure of chapter, superior, and councils is contained in canon law and reaffirmed in Vatican H and postconciliar documents. To make an experimental change, for example, to a group governing a house, province, or institute, with the superior merely as president, would demand the previous approval of the Holy See. Vatican II also declared: "Not to be weakened, however, is the superior’s authority to decide what must be done and to require the doing of it" (Abbott-Gallagher, ibid., 477). With the exception of chapters, the superiors are individual physical persons, as is explicitly affirmed in canons 501 and 571, 8 1, and is clear throughout the Code of Canon Law, for example, in canons 488, 8°; ill6, §§ I, 3; 518, 88 2-3; 521, 8 3; 522-3; 528; 5~0; 533. That the one who is to govern a house is a physical person is equally clear, for example, in canons 505; 509, 8 2; and 514, 8 1. The elimination of local superiors is the not too in- frequent misguided and impractical "adaptation" of changing structures and of holding implicitly that superiors are the cause of all deficiencies. Even if this were true, would it not be the more prudent process to try first to lessen their deficiencies rather than immediately to eliminate superiors? Practical and important matters are what committees should occupy themselves with, [or example, verifying renewal and adaptation in all the mem- ÷ bers; excellence in all works; the proper spiritual and ÷ professional formation; the harmonizing of deep spiritu- ÷ ality with pro~essional excellence; the harmonized de- O.uestions velopment of all supernatural and natural faculties; and Answers community life; the admission only of those who will live the religious life at least creditably; the prompt elimina- VOLUME 27, 1968 tion in the probationary states o[ the unsuitable; proper 1141 libraries in all houses; the promotion of a spiritual, educated, intellectual, cultured, and progressive climate; and the spirit of prayer and of self-denial. The frequent mention of initiating smaller houses o[ three or four sisters has surprised me, and this is a most restrained statement of my personal reaction. How practical is such an idea particularly at this moment of time? It is true that the idea has often been restricted to a few houses but not always. We certainly cannot realistically expect a parish that has a convent of nine or twelve sisters to support three or four distinct convents. The optimal size of a community has also been discussed, for example, twenty or thirty members. Has anyone even thought of making a factual survey to determine the number of convents that have over twenty members? We cannot believe that a college community of sixty sisters can realistically divide into three communities of twenty sisters each or that a novitiate and juniorate community of two hundred sisters will both move to a city location and divide into ten communities of twenty sisters each. Many religious have been advocating greater poverty in their own lives, and the cry of the poor in the United States has never been louder, more insistent, nor more frightening. In my judgment the erection or addition of buildings by re- .ligious for their own use is not justifiable at the present time except in urgent or very necessary circumstances. This is even more true when the proposed idea of multiplication of buildings by religious is universal or very universal in its proposal or logical application and implication, for example, of moving houses of study and formation from rural to city and university locations. The amount of money demanded for the common application of some of these ideas is astronomical. Can we impose such financial burdens on American Catholics? Will they or should they assume such burdens? Who is thinking of the capital losses we may suffer in the buildings we leave behind or of the tax situations we may create in the localities of the buildings we shall erect or add? We cannot lose all realization that money is a hard fact of life and that its economic, prudent, and religious use is evidently a basic fact in a life constituted by the evangeli- ÷ cal counsels. Renewal and adaptation are practical and ÷ realistic goals, not unreal discussions. When the plan first ÷ proposed for the accomplishment of a good work or end Questions is impractical, why persist in it? Why not investigate and and An,~’wers try a practical method of accomplishment, even if more limited? The present moment is one of deep and ex- REVIEW FOR RELIGIOUS tensive confusion and not the most highly suitable time 1142 for long-term, irreversible, and very costly decisions. Aren’t there and haven’t there always been difficulties in the very small religious houses of three, four, or five members? This has been the experience of at least many higher superiors. Compatible personnel is a most evident problem. Aren’t thereequally evident difficulties with regard to domestic work and care Of the house, libraries, and common prayer? Couldn’t many at least of the works mentioned for. such new houses be carried out from the present houses of the institute? Not every work demands that we live in the neighborhood of the work. The nature of the work and the qualities and circumstances that make for influence, not new houses, are the basic considerations. Living in the slums does not necessarily imply influence in the slums.

What does disciplinary article~ oy the constitutions mean?

This term was defined in the I~VIItW FOR RELIGIOUS, 19 (1960), 328: Merely disciplinary articles. In general, such articles refer to the order and regularity of common life, the religious exercises, the work, and domestic and community duties of the religious, for example: reporting of presumed permissions; reception of visitors; going out of the house; going out alone; permission for and inspection of correspondence; reception of visitors; visiting of externs; silence; reading at table; suffrages for the dead; interviews prescribed with superiors and masters; the spiritual duties, for example, daily Mass; recitation and choral recita- ¯ tion of the Little Office or the Short Breviary; prescribed visits to the Blessed Sacrament; meditation and preparation; rosary; examen, spiritual reading; weekly confession; public devotional renewal of vows; retreats; monthly recollection; and the chapter of faults. Merely disciplinary articles are distinguished especially from articles of the constitutions on organization, government, formation, and profession (ibid., 327-8). This distinction is particularly applicable in the power of dispensation of nonclerical superiors with regard to the constitutions, which was described in the R~w~w FOR R~- LmIOUS, ibid., 343-5, and partially as follows: The general principle is that superiors possess only the power of dispensing that is expressly granted them by the constitu- + tions. The common doctrine of authors and the practice of the Holy See in approving constitutions exclude the power of dispensing in articles that concern the government and organiza- + tion of the institute and the substance of the vows. These are Questions in fact the matters listed in Question 3 under legal articles, that and Answers is, on government, organization, formation, and religious profession. However, the constitutions may grant authority to dispense from some of these, as is generally done for merely pro- VOLUME 27, 1968 hibiting impediments to the noviceship prescribed by the 1143 particular law of the institute. Some of these are also not of such moment as to be excluded from the power of dispensing possessed by superiors, for example, the reports of the various superiors and officials, entrance testimonials of particular law, the manner of beginning the noviceship prescribed by particular law, and the giving of a copy of the constitutions to each novice. Proper and efficient government demands some power of dispensing in superiors. Therefore, the common doctrine of authors and the practice of the Holy See in approving constitutions grant to all superiors the right of dispensing in merely disciplinary articles, temporarily, and at least in favor of individuals. This power is accordingly possessed by all religious superiors, even.when it is .not expressly.stated in the constitutions. The constitutions may limit such a power .... The dispensation is to be granted for a limited time, but it may be renewed on its expiration..." See Questions on Religious Life, qq. 313-7. The practice on dispensations in favor of entire houses, provinces, and institutes was given in the REViEw r’OR Rv.- LmtOUS, ibid., 345: The more common practice of constitutions approved by the Holy See grants the superior general the faculty of dispensing individual religious, provinces, regions, and houses; that of the provincials and other intermediate superiors, for example, of regions, extends to individuals and houses; but the faculty of local superiors is restricted to individuals. This more common practice may be followed when it is not certainly contrary to the constitutions, since it manifests what is commonly understood to be a superior’s power of dispensing. Some constitutions of lay institutes demand that the superior general have the advice or consent of his council for a dispensation to a province or house. Some institutes permit the superior general to dispense the entire institute with the advice or consent of his council or for a definite occasion. A few institutes impose the same restrictions on a provincial for the dispensation of a house or of the province. Some constitutions grant a local superior the faculty of dispensing his entire community in an urgent case, or for a single occasion and a grave reason, or with the advice or consent of his council. See Questions on Religious Life, q. 317. You advocated the ornission of practically all canons from the constitutions. Has the Holy See ever approved constitutions of this type in the past? Yes. The practice of including the canons in the constitutions was almost universalIy verified in the case of other institutes, but orders of nuns were permitted to include the canons in a canonical supplement to the con- + stitutions. I have also seen a similar arrangement in the ÷ constitutions of at least one pontifical congregation of ÷ sisters. Questions and Answers Has the Holy See stated anything on the prescribed frequency of confession by religious? REVIEW FOR RELIGIOUS In a decree of praise o[ December 9, 1967, by which it 1144 made a congregation of sisters of the United States pontifical, the Sacred Congregation of Religious corrected the article on the frequency of confession to: "The sisters shall receive the sacrament of penance regularly." The wording of the constitutions that had been proposed to the Sacred Congregation in this case was: "The sisters will usually go to confession at least once a week." As stated in the REVIEW VOR RELmIOUS, 25 (1966), 600: More recent constitutions have frequently phrased the article on the frequency of confession: "The sisters will usually go to confession at least once a week." The norm in one set of revised constitutions approved by the Sacred Congregation for the Propagation of the Faith in 1964 is: "The Sisters will go to. confession every week or at least every fortnight..."

And in the REVIEW FOR RELIGIOUS, 18 (1959), 161: In the past, the constitutions of lay institutes almost universally directly commanded the religious to go to confession at least once a week. Later many constitutions were phrased in the wording of¯ .canon 595,§ I, "Superiors3*: sl~all take care that all the rehg~ous approach the sacrament of penance at least once a week." Constitutions are now appearing with the following wording: "The religious will usually go to confession at least once a week." Finally, in the Rv.viv.w EOR RELIGIOUS, 16 (1957), 117: When the constitutions merely repeat the Code’in this matter, there is no obligation of weekly confession even from the constitutions. However, the Code presupposes that such an obligation exists at least from custom. Almost universally the constitutions oblige religious to confess at least once a week. Since the constitutions and customs do not oblige under sin, the omission of the weekly confession will not be a sin in itself and a reasonable cause will justify its omission... It can be added here that the same proposed constitutions mentioned in the first paragraph provided for a postulancy of eleven months and a noviceship of one year, which the Sacred Congregation changed respectively to one year and two years.

What are the conciliar and postconciliar norms on the revision oF constitutions? As given by A. Guti~rrez, C.M.F., Commentarium pro religiosis, 46 (1967), 271-3, the documents are the following:

[(Decree PerIectae caritatis, nn. 5-4)] The manner of living, + praying, and working should be suitably adapted to the physical and psychological conditions of today’s religious and also, to the extent required by the nature of each community, to the needs of the apostolate, the requirements of a given culture, the Qudstions social and economic circumstances anywhere, but especially in and Answers missionary territories. The way in which communities are governed should also be VOLUME 27~’19~8 , ~ re-examined in the light of these same standards. For this reason constitutions, directories, custom boo’ks, 1145 books of prayers and ceremonies, and similar compilations are to be suitably revised and brought into harmony with the documents of this sacred Synod. This task will require the suppres- sion of outmoded regulations. Successful renewal and adaptation cannot be achieved unless every member of a community cooperates. In the work of appropriate renewal, it is the responsibility o[ competent .authorities alone, especially of general chapters, to issue norms, to pass laws, and to allow for a right amount of prudent experimentation, though in all such matters, according to the norm of law, the approval of the Holly See and of local ordinaries must be given when it is require~t. In decisions which involve the future of an institute as a whole, superiors should in an appropriate manner consult the members and give them a hearing. For the suitable renewal of convents of nuns, their wishes and recommendations can also be ascertained from meetings of federations or from other assemblies lawfully convoked. Let all bear in mind, however, that the hope of renewal must be lodged in a more diligent observance of rule and of constitution rather than in a multiplication of individual laws. [(Decree Christus Dominus, n. 35, 1)] Indeed, religious should comply promptly and faithfully to the requests and desires of the bishops in order that they may thereby assume an even more extensive role in the ministry of human salvation. They should act thus with due respect for the character of their institute and in keeping with their constitutions which, if need be, should be adapted to this goal in accord with the principles of this conciliar Decree (Abbott-Galagher, The Documents of Vatican II, 469-70, 421). The following excerpts are [rom the motu proprio Ecclesiae sanctae: 8. Definitive approbation of the constitutioris is reserved to the competent authority. 9. With regard to the revision of the constitutions of nuns, each monastery after the fashion of a chapter or also the nuns individually should express their opinions which, in order that the unity of the religious family may be fostered according to its own characteristics, should be collected by the supreme authority of the order if there is one and otherwise by a delegate of the Holy See or, in the case of Eastern religious, by the patriarch or the local hierarch. Opinions and advice can also be obtained from consessions of federations or from other legitimately convoked meetings. 11. It will be the duty of the authorities mentioned above to see to it that the text of the constitutions is revised with the advice and help of the monasteries themselves and that they are submitted for the approval of the Holy See or the competent hierarchy. 12. The general laws of each institute (whether called constitutions, typica, rules, or any other name) should include the following elements: a) gospel and theological principles concerning the religious life and its union with the Ch, urch as well as pertinent and specific declarations in which ’are recognized and preserved the spirit and characteristic aims of the founders as well as the sound traditions all of which constitute the heritage of each REVIb-W FOR RELIGIOUS institute" (n. 2, b) of the decree, Perfectae caritatis); b) the juridical norms necessary for clearly defining the 1146 characteristics, purposes, and means of the institute; these norms should not be over-multiplied but should always be expressed in an adequate way. 13. The union of both these elements---the spiritual, namely, and the juridical--is necessary in order that the principal documents of the institutes may have a stable foundation and that a genuine spirit and a vitalizing norm pervade them; hence care should be taken to avoid composing a text that is only juridical or merely exhortatory. 14. From the fundamental document of the institutes there should be excluded those matters that are already obsolete or changeable according to the customs of a given age or reflect merely local customs. Those norms which reflect the present age, the physical and psychic status of the members, and the special characteristics of today should be placed in secondary documents which are called "directories," custom books, or some other such title. 16. § 3. In order to secure the good of the Church, institutes should strive for a full knowledge of their original spirit so that, this spirit having been faithfully preserved in the adap- tations that are decided on, religious life may be purified of alien elements and freed from obsolete matters. 17. Those things are to be regarded as obsolete which do not constitute the nature and purpose of the institute and, having lost their significance and relevance, no longer truly help religious life, account, however, being taken of the witness which the religious state should provide according to its own function (REVIEW FOR RELIGIOUS, 25 [1966], 958-60).

an~Questions Answers

VOLUME 27, 1968 114? [Material for this department should be sent to Book Review Editor; Rgvmw FOR RgLIOIOOS; 539 North Grand Boulevard; St. Louis, Missouri 63103.]

THE KNOWLEDGE OF GOD IN ANCIENT ISRAEL. By Robert C. Dentan. New York: Seabury Press, 1968. Pp. 242. $7.50. ¯ We have customarily regarded the Bible not so much as a treatise on God, but rather as a source of what God has to say about Himself through the sacred writer. Professor Dentan’s approach to the knowledge of God in Israel seems to clearly emphasize that despite the limitations of man’s images and language which necessarily have channeled and colored God’s revelations to us, the Old Testament doctrine of God is presented "as a relatively consistent and organically developed whole." Israel’s view of God which was from the very beginning the view of a living and loving Person was based on the certitude of her own special election and convenant relationship with that Person. The revelation of Yahweh to Israel was and is destined for all people through Israel. Dentan points out well the profound influence this revelation has had on the religious convictions of the western world. Professor Dentan begins with a preliminary elucidation of the exceptional community of Israel and its unique knowledge of God. He stresses significantly that "knowledge" to the Israelite meant more than the knowledge of understanding based on intellectual information. It was the "knowledge" of the living and active personal reality of Yahweh based on the power He evidenced so strikingly in their behalf. Dentan then proceeds to develop his thesis through three special chapters which add considerably to the view he creates of the totality of the God of the Old Testament rather than the limited view of an individual Israelite at any given point of saving history. His ability to present an Old Testament concept from various interesting points of view encourages a meditative type of reading. At these points some larger questions are raised in the reader’s mind which Dentan modestly claims he cannot expound upon in one book without cluttering his main outline, but one often wishes he had gone further many times because of his fine insights and background. Through this serious, scholarly, but very readable exposition of Israel’s concept of God, Professor Dentan has produced ÷ not only a valuable contribution to Biblical theology but also ÷ a work that could well provide a worthwhile basis for ecumenical discussion between Jews and Christians. ÷ His last inspiring and stirring chapter exposes him as a man of faith--who though convinced of certain beliefs himself Book. ReviewS --is magnanimous enough to allow each reader to search out for himself the revelation of God through His written word REVIEW FOR RELIGIOUS and then to draw his own conclusions.--Sister Mary Kenan Dulzer, O.$.U.; Ursuline College; 2600 Lander Road; Pepper i148 Pihe, Ohio 44124. THEOCRACY AND ESCHATOLOGY. By Otto Pl6ger. Translated by S. Rudman. Richmond: John Knox Press, 1968. Pp. viii, 123. $4.95. Theocracy and Eschatology is a translation of an originally German study concerning the origins and development of Old Testament apocalyptic and the religious movement of the Hasidim in the post-exilic period preceding the Maccabean revolt. In this study Otto P16ger, Professor of Old Testament Studies at the University of Heidelberg, reconsiders the period of Jewish history from the formation of the Jewish theocracy to the Maccabean uprising. This period of history, for which our sources are relatively meager, has usually been regarded as a time of peaceful life in the Jewish community which suddenly and quite innocently became involved in a religious conflict with Antiochus IV (Epiphanes). According to the author, however, there was no shortage of deep-seated differences within the Jewish community, and tension between theocracy and eschatology was responsible for these differences. There were two main currents of thought in this period. One current is represented in the works of the Priestly Writer and of the Chronicler who looked upon the activity of Yahweh among men as reaching its culmination in the establishment of the Israel theocracy after which nothing more was expected to happen. It is the line of thought of the otficial leaders of the post-exilic theocratic, xenophobic regime with no eschatological expectations. The other current of thinking prevailed among certain eschatologically-minded groups who fostered an eschatological faith, and eventually, under the influence of foreign ideas especially of Iranian origin, it led to the development of an apocalyptic form of eschatolog~i. These eschatological groups, who may be called the Hasidim, the predecessors of the Pharisees and Essenes, were responsible for the formation of the canon of prophetic literature by their work of collecting and interpreting the prophetic writings. The same circles were also responsible for the pseudonymous book of Daniel. The tension between these two currents of thought played an important role in the transition from prophetic eschatology to apocalyptic eschatology. To trace out the steps i~a this transition P16ger analyzes three eschatological passages: the Isaiah- Apocalypse (Is 24-27), "Trito-Zechariah" (Zech 12-14), and Joel 3-4. He finds that these three can serve as guideposts along the path that leads from the older prophetic restoration eschatology to the dualistic and apocalyptic eschatology found in a fairly complete form in the book of Daniel. Not all exegetes will accept the author’s analysis of the ditkicult Old Testament texts investigated. The tension between the theocratic and eschatological mentalities seems to be a bit forced. However, this study must be taken into consideration for any further reasearch in this area of biblical stndies. --Francis .4. Petru, S.J.; St. Louis University; 221 North Grand Boulevard; St. Louis, Missouri 63103.

THE RENEWAL OF PREACHING: THEORY AND ’PRAC- TICE. Edited by Karl Rahner, s.J. "Concilium," Volunie 33. New York: Paulist Press, 1968. Pp. ix, 195. $4.50. Book Reviews

This volume, the 33rd in the "Goncilium" series, is devoted VOLUME 27; 1968.. " to an exploration of "the trouble with preaching." In the preface Rahner describes "thc trouble" in a way that evokes 1149 for all of us an all too common experience: "The sermon has often been characterized by dogmatizing, by boasting of formal and doctrinaire authority, by moralizing that was frequently arrogant and appeared pharisaical, and by a shun- ning of daily political or cultural problems which direcdy affected the Church." This work’s contributions to ameliorating the problem of preaching are uneven and of varying relevance to contemporary homiletic needs. H. Schlier presents a good’ brief treatment of "The Chief Features of a New Testament Theology of the Word of God." Unfortunately its brevity precludes the kind of development which might have rendered the theme capable of motivating preachers to take the time and effort necessary to renew their preaching. Rahner’s piece on "Demythologization and the Sermon" is excellent and gives sufficient background to make meaningful a rather simple criterion for the preacher: "How would he tell the story if, expecting the consent of a reasonable faith and not relying on the inevitability and compulsion of a rationalistic and empirical attitude, he presented the event as if it had happened here and now, and not in the past?" Congar, writing on "Sacra- mental Worship and Preaching," explains the theological implications of the reintegration of the word into the celebration of the liturgy and the pivotal role which the ministry of the word plays in the ministry of the priest. Franz B6ckle, a moral theologian, contributed an enlightening and challenging consideration of "Moral Sermons and Urgent Moral Issues." Basically he encourages preaching on urgent moral problems where there is admitted difference in practice. His plea for the pulpit discussion of contemporary social problems is most timely. The editors have also included articles on "Preaching on the Radio" and "Should the Laity Preach Today?" Part II contains a disappointing bibliographical survey which, if it represents the best material available, indicates that the trouble with preaching is going to be with us for a long time. The book is recommended for preachers and the more vocal members of their congregations who might like to bait them when they fail to deliver the word entrusted to them.--Thomas Lay, S.].; School of Divinity of St. Louis University; 3701 Lindell Boulevard; St. Louis, Missouri 63108.

FORMING THE FAITH OF ADOLESCENTS. By Jacques Audinet. Preface by Gabriel Moran. New York: Herder and Herder, 1968. Pp. 88. $3.50. It is fairly easy to alert today’s teenagers to the gravity of world problems and to the depth of their own confusions. Far more difficult is the passage to Christian solutions. Audinet believes that we should set up problems in terms of their Christian solutions, and this in three ways. There is the "rational" approach that would apply to the problem of world unity. Define the problem so that students see a chain of ideas leading to its Christian solution. From the start understand unity as that which is marred by sinful- ness in the heart of man. As Audinet remarks: "It is all rather like one of those construction kits .... From the moment that the very first pieces are being assembled the end must be kept in mind." Book Ret~,ws Other approaches would be to define a value, like freedom, in terms of that which is spoiled by sin, or to interpret a REVIEW FOR RELIGIOUS human experience, like the need for love, in terms of God’s offer of Himself to men. 1150 Audinet agrees that we should work out of students’ present experiences, But he adds that problems are usually presented with such abandon that it is impossible to arrive at a Christian solution. He was writing in 1964. Many catechists today will question whether we must come up with explicitly Christian answers. They feel that the perspective of faith can pervade discussion even where there is no preoccupation with sin or Christ or afterlife. Audinet also assumes that adolescents can understand their present interests in terms of the very deep meaning of human realities like sin, freedom, and love. In this brief essay, equiva- lently fifty-seven pages by the author, he gives little indication of how this alchemy works. His practical suggestions are on a theoretical level far removed from the adolescent interests familiar to us.--John H. Zupez, S.].; Rockhurst High School; 9301 State Line Road; Kansas City, Missouri 64114. LAW FOR LIBERTY: THE ROLE OF LAW IN THE CHURCH TODAY. Edited by James E. Biechler. Balti- more: Helicon, 1967. Pp. 221. $5.95. This volume is the product of a three-day, interdisciplinary seminar sponsored by the Canon Law Society of America in which Scripture scholars, theologians, philosophers, sociologists, historians, civil and Church lawyers addressed themselves to the quesdon about the role of law in the Church. The bulk of the book is made up of fourteen position papers prepared before the seminar. Their range reflekts the several disciplines present. Although each is a contribution, these articles differ considerably in length, depth, and quality. The editor has added considerably to the volume by grouping the papers according to their contribution to (1) the historical context of law, (2) the Scriptural dimension of law, or (3) the dynamism of law. After each grouping the editor has included a brief but tightly packed reflection of the far-ranging discussion which turned around these papers and related topics. The seminar group of some thirty scholars produced in their three days’ work a paper reflecting observations from the separate disciplines. This document exhibited such a striking convergence of opinion that the seminar issued it as a consensus paper which concludes the book. Although it is the product of a scholarly seminar this book’s topic of concern and manner of exploration will appeal to all who are interested in the perennial tension between the life of a religious community and the human institutions of law, authority, and cultural forms in which it must express that life. This tension is heightened in a time of change, and Law ]or. Liberty is a serious effort to take the measure of that tension as we experience it in the Catholic Church after Vatican II.--Thomas P. Swi[t, S.].; School of Divinity of St. Louis University; 3701 Lindell Boulevard; St. Louis, Missouri 63108. ANTI.CATHOLICISM IN VICTORIAN ENGLAND. By E. R. Norman. New York: Barnes and Noble, 1968. Pp. 240. $5.95. + This volume, one in the series "Historical Problems: Studies and Documents," is basically a selection of source material + illustrative of English anti-Catholicism, preceded by an excellent interpretative essay of better than one hundred pages. Book Reviews The documents cover the period from 1825 to 1891. They range from the 1828 Address o] the Grand Orange Lodge VOLUM~ ~7, 1968 against Catholic Emancipation through Gladstone’s 1874 work on the Vatican decrees, and they include some good examples 1151 of the usual lucubrationsa~ainst "Papal Agression" or exposi- tions of the "Blight of Popery." Not only material against Catholicism but also some of the Catholic replies are presented here, such as Wiseman’s response to the agitation against the reestablishment of the hierarchy in England or Newman’s reply to Gladstone’s expostulations. The whole collection of twenty documents is admirably introduced by Dr. Norman’s essay, substantially the Thirlwall Prize Essay for 1967 at Cambridge University. It examines the anti-Catholic tradition in England, the problem of the Irish Catholic seminary at Maynooth, "Papal Aggression" especially in the reestablishment of’the hierarchy, the reaction to the Vatican Council and "Vaticanism," and the question of ritualism in the established Anglican Church. This is a well-chosen and well-edited work of source material and interpretation. It will be of special interest for historians, theologians, and students of nineteenth century English literature.--John Win. Padberg, S.J.; St. Louis University; 221 North Grand Boulevard; St. Louis, Missouri 63103. THE CREDIBILITY OF THE CHURCH TODAY: A REPLY TO CHARLES DAVIS. By Gregory Baum. New , York: Herder and Herder. 1968. Pp. 222. $4.95. Father Baum’s thesis is that the Catholic Church, and in a sense all institutional churches, have employed an "apologetics of yesterday" in their ecclesiology up to the present, and that it is tlSis apologetic that Charles Davis has refuted in his A Question oI Conscience. The present book is directed toward the growth of a new ecclesiology. Baum does not call his theology an apologetic, in the 19th century sense, but rather an effort to give new meaning to the word "credibility." The believer cannot escape the question: "Why do you believe?" Baum’s effort to articulate this is permeated with an almost severely objective style, as he meets Davis on the theological level rather than on the plane of personal issues, although in the introduction he expresses strong sympathy with Davis’s reasons for attacking the institutional Church. The theme of the book is based largely on the thought of Maurice Blondel who, Baum says, has influenced Vatican Council II in the direction of a person-centered, existential examination of the New Testament kerygma. Baum’s total effort is really a development of the statement that the "Good News is that God is redemptively present wherever people are," and that the Church as an institution participates in this redemptive presence; the theology here offered is not a "proof," but an argument and a summons to a new concept of the Church as institution. The first chapter, "The Open Church," is actually a somewhat sophisticated discussion of salvation history in a Blondel- ian perspective. The reader will find helpful Father Baum’s- analysis of the various meanings of "Church" in Vatican II documents. The author’s own view of the Church is much ÷ like Davis’s--an inclusivist rather than exclusivist one, in some sense including all people, constantly created anew as a fellow- ÷ ship of grace. But the Church is also a human entity, and ÷ therefore subject, like all other social bodies, to some form of pathology, causing it to resist the grace to God. The "Jews" Book Reviews of the Fourth Gospel are actually representatives of all traditional institutions as confronted by the Woi:d of God. Baum’s REVIEW FOR RELIGIOUS discussion of this is excellent, giving as it does a portrait of the human condition of sin, challenge by God, and redemp- 1152 tion. However, where Davis sees the recalcitrance of the institution as essential to all religious institutions, Baum finds that diviue grace transcends the institutional Church and yet is made present in it as a continual reforming presence. This is brought out in the conflicting viewpoints of the two men on Vatican II as an institutional work of reform. Baum fully agrees that arguments for the uniqueness of the Roman Church from history and the four marks, and even from the more modest argument of the papal primacy as continuing the apostolic succession, are no longer theologi- cally or historically sound. However, he refuses to accompany Rosemary Reuther in calling on all Christian bodies to drop any claims to uniqueness. He grounds his acceptance of the Catholic Church as unique on, first, the (de jure not de facto) ability of the Church to embrace both the local and the universal within its orbit, and, secondly, on the fact that only in the Catholic Church is there possibility of universal consensus on significant matters in the preaching of the Word. This preaching must be an accommodated preaching, refocusing the gospel within the culture the Church lives in. The "Church of Tomorrow" is a restless Church, about to begin a new era of growth by way of dialogue and continual conversion. Per- haps it is on page 187 tbat Baum asserts most convincingly his argument against Davis that, while many institutions within the Church must change completely or die, the Church also shows its ability to live and grow through such institutional efforts as Vatican II. Baum’s own suggestion for the "open Church" bypasses the idea of the Church modeled on democratic society, since this would place the Church in confrontation with civil order as simply another society, which we have already seen in history. Instead, he proposes a Church whose mission is "to unify and reconcile the human family in the power of the Gospel." He sees the Church more as a movement, visible at the center, but not necessarily in each of its members, as is a society. This would leave each member, nourished through worship and common dialogue, to be involved in the rebuilding of the social order and ultimately to participate in the reconciliation of meu to God. We find some weaknesses in Baum’s arguments. First, he has little to say to Davis’s charge that’ Catholic defined dogma is irrevocable and unchangeable; some discussion of a new hermeneutic of Church statements would be helpful. The seeds of this are present in Baum’s stress on the primacy and transcendence of the Word of God, however. Also, Father Baum seems to regress into the argument from one of the marks of the Church when he claims for it the power of universality and consensus. This argument, as he presents it, would seem to hold little water in the face of the gradual merging of non-Roman groups into some universal form and some kinds of consensus, especially since his own ideas of consensus and universality are hardly of the traditional kind. " However, this book is encouraging reading and also pleasant reading, acknowledging as it does the evils present in the Church, but in a calm and detached manner, even while mahi-÷ resting a sense of devotion to the Church. It is a superb model÷ for any future "apologetic."--Carl F. Starklo~, S.J.; Rockhurst College, 5225 Troost Avenue; Kansas City, Missouri 64110. ÷ A TIME OF CHANGE: GUILDELINES FOR THE PER- PLEXED. CATHOLIC. By Frederick E. Crowe, S.J.Book Reviews Milwaukee: Bruce, 1968. Pp. xvi, 168. $4.50. This publication of a series of lectures by a Canadian theo-VOLUME 27, 1968 logian aims at "helping. the people of God face an uncertain1153 future with the serenity God wishes them to have." The aim is achieved in a limited way by inculcating the principal guideline that the Church has always accepted change while at the same time holding on to perennial religious values. The first seven chapters consider in broad outline some of the evolutionary changes in the Church during her centuries of history, the eighth considers present problems brought up by the synod of bishops meeting in Rome last year and tentative approaches to them, while the concluding chapter attempts to explain the relationship of religious faith and human activity. This last Chapter is intended to point up the enduring value of faith as a guideline, yet its involvement in epistemology dulls some of its effectiveness. The book is recommended for its value in giving a perspective of the past and present changes in the Church and the fact that these changes help us realize better the perennnial truths of faith. The book has the drawback of many published lectures, that of giving in very broad outline what the reader would like developed in more detail. It is written for the reading and thinking Catholic and to this person the book will give a limited insight into the "why" of some of the changes in the Church.--Austin Green, O.P.; Aquinas Institute; 2570 Asbury Street; Dubuque, Iowa, 52001.

MODERN MENTALITY AND EVANGELIZATION. PART I:,GOD. By Charles Moeller. Translated by E. Mike- Bekassy. Staten Island: Alba House, 1967. Pp. 141. $2.95. In a limited sense, God is dead in our age. Yet seldom has man been so haunted by Him. Writing principally for the’ teacher, the catechist, and the preacher, Charles Moeller has succeeded admirably in presenting guidelines for making God a meaningful, personal reality in a world which can scarcely find Him. The book begins with a description of the contemporary mentality and then presents "a doctrinal and cate- chetic orientation dealing with evangelism." In the first task the author achieves a remarkably enlightening synthesis. In the second he is equally successful. Nevertheless, the catechist seeking a detailed, do-it-yourself manual for converting the unbeliever will not find it here. Rather, the author has designed this work to furnish a basic idea of the directions evangelization might take in the context o[ the present day. The author’s review of contemporary works from many countries, though all too brief, epitomizes acutely the various strains of a-theistic, anti-theistic, and Christian literature and films. As he proceeds to the topic of evangelization, his presentation of the philosophical ascent to God seems far less successful. Not surprisingly, he observes: "It is a minor defect if the catechist or preacher lacks philosophy.. Defective theology is catastrophic." In theology, the author is completely at home. Focusing upon God-Father as a central Christian reality, Moeller begins + with the God of the Jews and deftly traces His increasing + self-revelation in history, emphasizing the theme of the "Shin- i~ng Cloud of Glory" which both manifested and veiled God’s ÷ presence among His people. The manifestation finally culmi- nates in Jesus Christ, hut even here divinity is mysteriously Book Redews veiled as well as revealed. This portion of the book is especially effective, both for the REVIEW FOR RELIGIOUS clarity and feeling of Moeller’s presentation and for his constant care to relate theological insights to the task of the 1154 catechist and the preacher. In the final pages, the author integrates many basic, deeply contemporary aspects of modern, atheism with a view of God’s salvific plan. This book is the first of a three-volume "summa for use in evangelism." The other two volumes, to be published shortly, concern Christ and the Virgin Mary and The Church. A number of sections within the three volumes have been adapted from articles published by Moeller in the review Lumen vitae.--Eugene R. Kilgen, S.].; School oI Divinity oI St. Louis University; 3701 Lindell Boulevard; St. Louis, Missouri 63108. GOD UP THERE? A STUDY IN DIVINE TRAN- SCENDENCE. By David Cairns. Philadelphia: West- minster Press, 1967. Pp. lll. $2.95. The battle ~ages on: "God, are You dead? Are You up there? Or are You the ground of being?" David Cairns has done a service to religious and quasi-theologians alike by discussing this central doctrine of divine transcendence in a fairly readable style and concise analysis. Although the author offers no radically new insights into the problem, he does present as a central thesis a criterion by which to measure current theories on the problem of transcendence: "...in examining every doctrine of divine transcendence we should ask whether the thinker under consideration felt that his ultimate loyalty was to the Christian revelation of God, or to some other philosophical understanding of his transcendence." If our notions be rooted in a philosophy or a natural theology, they will not reach the true notion of transcendence found in biblical revelation; at best, they will result in a nonlogical leap of identification of that which has been inferred with that which has been revealed. Even Aquinas, according to Cairns, stands accused of this false inference in the conclusions of the proofs of the existence of God. Following the thought of Emil Brunner, Dr. Cairns dem- onstrates that transcendence is experimentally revealed in encounter--both through biblical revelation and the general revelation of creation and human experience. God, as transcendent, is He who encounters man from beyond through His mighty works and through His wo~’d. This understanding could only come to man through revelation, not through a natural theology. This revelation is received by man who responds with reverence and gratitude in faith. Biblical revelation shows us that God is a mystery, withdrawn from us. We know Him because He has revealed His name: "God is Lord, he is holy, he is love, and his love and his transcendence are supremely expressed in his freedom from his own law." In upholding the biblical concept of God’s transcendence, the author maintains a balance between the extreme im- manentists and their extreme counterparts in the transcen- dentalist camp. For those interested in a capsulized but sound evaluation, Dr. Cairns presents an excellent summary of the modern problem of God. He then describes the meaning of transcendence. The opposing views of modern thinkers like Paul Til/ich, Werner Pelz, and J. A. T. Robinson are examined and refuted by showing the inhere]at inconsistencies in their thought. Book Reviews All such c.riticism is orderly, objective, and impersonal until Dr. Cairns wields his pen against Werner Pelz. Unfortunately, VOLUME 27, 1968 the author allows his rancor and obvious ire to surface in his writing. It is here that the style of the book changes abruptly, 1155 descending into unbecoming slang and sarcastic barbs--a marked change from the dispassionate refutation of Paul Tillich. Dr. Cairns’ study is able to give a sound theological basis to solutions of many practical problems such as the nature of prayer and the relationship of love of God and love of neighbor although these are not specifically treated. Of special benefit to the scholar is his extensive bibliography.--Sister Margaret Denis, S.O.S.; 62 Hargrave Street; Winnipeg 1, Manitoba. CHRIST AND MORAL THEOLOGY. By Louis B. Gillon, O.P. Staten Island: Alba House, 1967. Pp. 144. $2.95. After reading Curran, Maguire, Sloyan, Lepp, Moran, Mouroux, Cirne-Lima, Luijpen, and Van der Marck with their insights into the realities of human relationships and the powerful effect that experienced love has on persons, Gillon’s approach to moral theology leaves this reviewer cold. I got the impression that I was dealing with a small version of an old manual which quotes useful insights from other authors only for the purpose of refuting them and never quite gets itself out of the cul de sac of theological mechanics; that is, how things work and not how people live and love and affect each other. One example of this mechanistic approach in the book is the implication that there are little essences floating around-- "grace" becomes a thing given and applied like paint (or would you prefer water in a bottle?) with not even the slightest awareness that grace might have something to do with love: a Love transforming us and enabling us to respond to that Love as whole persons. In the attempts being made to revitalize moral theology, we need less talk about mechanics and things, and more reflection on how love affects persons and how Christ’s love touches us in our love for others and in their love for us. Loving others is the reality of our lives and the determining factor in our relationships with others~ This is what the real Christ and moral theology is all about. Somewhere along the line, Father Gillon seems to have missed that point.--Richard Flynn, C.M., M.A.; 75 Lewis Avenue; Brooklyn, New York 11206. THE CHURCH AND THE SECOND SEX. By Mary Daly. New York: Harper and Row, 1968. Pp. 187. $4.95. The twofold purpose of this book is to demonstrate how the historical and contemporary Church perpetuates the inferior position of women in society and to suggest appropriate ecclesiastical countermeasures. With admirable scholarship Dr. Daly traces the amusing yet tragic views of the most influential of our churchmen as they pronounced upon the condition and role of women. In dealing with the present-day Church, she seems to find considerably more evidence of this same frame of mind than of any factual assumption of equa.lity. Even in this post-conciliar period benighted ecclesiastics give comic witness in these pages to a discrimination that rivals in depth, if not in extent or seriousness, our racial problems. One of the Book Reviews strongest perpetuating factors which the author singles out is the myth of the Eternal Feminine in its power to make a REVIEW FOR RELIGIOUS "separate and unequal" status for women highly desirable. While Dr. Daly is not proposing that the Church is the sole 1156 cause of the problem, she does insist that it has a duty to "exorcise" this prejudice, a duty which must be fulfilled primarily by reforming the abuses in its own doctrine and practice. Only the abandonment of the exclusion of women from the hierarchy will give true equality, she argues; anything less is a discrimination which multiplies itself endlessly. As a summary of the problem, its origins, development, and possible remedies, the book is excellent. Apparently the work of a militant feminist, it may be faulted, at rare intervals, for an ahnost strident tone, especially in those instances where the author seems to display an oversensitivity to manifestations of antifeminism. An example might be a text of Father McKenzie, which she chooses to interpret as his own concept of God (as "of course masculine") but which to this reviewer seems at !east equally likely to be the concept of the Jews he was describing. And the strong resistance of Pope Paul to a liberalization of Italy’s divorce laws can surely be based upon grounds other than the antifeminism to which Dr. Daly attributes it, no matter how much one wishes those laws changed for humanitarian reasons. But these are two isolated instances; there is no need for straining to find clear evidence of the Church’s practical discrimination. This book should find a wide audience; highly readable yet well documented, it should appeal to any serious student of contemporary society, which is to say, any intelligent participat- ing member of that society, In particular it should give pause for thought to those women religious who stand with ear cocked for the slightest rustling from aged Italian prelates before procee.ding with community renewal which must, to be at all sincere, not to say effective, stem from sound, up-to- date theology, biology, psychology, sociology, and anthropology, rather than from the hoary, cleric-blessed theories of the place and role of the "misbegotten sexY--Sister M. Cordula Murphy, C.S.A.; Beloit Catholic High School; Beloit, Wisconsin 53511.

MORAL PROBLEMS AND MENTAL HEALTH. By Richard Egenter and Paul Matussek. Translated by Michael Barry. Staten Island: Alba House, 1967. Pp. x, 190. $4.95. The antagonism of a former era between traditional religion and Freudian psychoanalysis has evolved into a tension in which the issues are no less pointed but in which each side can appreciate the sincere concern of the other. This spirit pervades the dialogue presented in this book, a public discussion between a moral theologian and a psychiatrist on "the formation of conscience and the making of responsible decisions based on conscience." There is an extensive discussion of the misgivings the Catholic moral theologian may have about analytical psychotherapy, then a detailed discussion of the problems in faith and morality which the therapist frequently meets among patients. Specifically, sexual behavior and i.n- dividual conscience formation receive lengthy attention. The dialogue form accentuates the tensions between the moralist and the therapist: authority versus personal responsibility in the formation of conscience, moral objections to certain feelings (for example, hatred) versus the psychological necessity to expose such feelings, institutionalism versus personal Christianity. Themost disturbing aspect of this tension is also the most pervasive: time after time when the psychiatrist Bool~ Reviews makes a strong case that something is necessary for personal integrity and maturity, even the competent modern moralist VOLUME 27, 1968 resorts automatically to "But the Pope said .... " One can only be struck that persona! integrity and maturity have 1157 weighed so slightly in the Church’s moral scales and that churchmen have been so unprepared to discuss this value on its own terms. These discussions can be recommended for anyone who has asked himself about the interface between psychiatry and morality. The problems are enunciated in thoughtful terms, with respect from both sides but with no attempt to gloss over the disagreements.--Eugene O. Gerard, S.J.; Department of Psychology; St. Louis University; St. Louis, Missouri 63103. THE PROGRESS OF THE PROTESTANT: A PICTORIAL HISTORY FROM THE EARLY REFORMERS TO PRESENT-DAY ECUMENISM. By John Haverstick. New York: Holt, Rinehart and Winston, 1968. Pp. 271. $14.95. The combination of five hundred pictures--old prints, cari- catures, cartoons, and photographs--and a balanced and informative text make The Progress of the Protestant an always interesting and often enlightening work on the history of Protestantism. Beginning with the face of medieval Catholi- cism and ending with the vision of Paul Tillich, theologians, reformers, martyrs,philoso]phers, and many of the common men are presented. The pictures usually show them as seen by their supporters or their adversaries, but an impartial and accurate text places the pictures in perspective. The multiple influenceS of speculative theology, political expedience, popular liturgy, the unfortunate and the encouraging aspects of everyday religion are all given a place. The origin of the Mother Goose rhymes in Henry VIII’s England, the violent disputes over kneeling and sitting, singing and non-singing share space with the Deist influence on the Ameri- can Revolution, Transcendentalism, Darwin, Marx, and Sig- round Freud. By focusing on individual lives and making frequent reference to the social and cultural context, The Progress of the Protestant is able to convey a more extensive and more integrated picture of Protestantism than might be expected in a book of less than three hundred pages of which so much is pictures. The basic development is chronological, and there is a table of contents by centuries in the front of the book. A general knowledge of Protestant history is helpful but not necessary to appreciate the book. Especially in American Protestantism, the pictures and texts become more like excerpts from a larger scene than an attempt to present at least the outlines of a co- herent historical framework. Here the pictures and text do not become less interesting but have to be supplemented with knowledge from other sources to get the kind of Protestant perspective the sections on Reformation Protestantism earlier in the book seemed able to provide of themselves.--Ralph F. Taylor, S.J.; Regis High School; West 50th Avenue and Lowell Boulevard; Denver, Colorado 80221. PROPHECY IN A TECHNOCRATIC ERA. By Arend ÷ Theodoor van Leeuwen with a foreword by Harvey G. ÷ Cox. New York: Scribner’s, 1968. Pp. 130. $3.95. 4. Prophecy in a Technocratic Era is based on a series of lectures Arend van Leeuwen, director of the Kerk en Wereld Book Reviews Institute of the Netherlands Reformed Church, delivered to the First Assembly of the Division of Overseas Ministries of the REVIEW FOR RELIGIOUS National Council of’Churches in October, 1965. It is a call to rethink the Christian mission in a technocratic era. To van 11~8 Leeuwen, the dominant criterion is "prophecy"--the call to man to be aware of his historical responsibility, to discern the currents of cultural and social trends, and to renew the message of God revealed in the Old and New Testaments. While a technocratic era of process and revolution, programming and projection is undeniably a reality, it does not follow that it is deterministic and fatalistic. Man free’ and creative has un- Pthrecedentede responsibility power of tocharting determine the the course goals; with Christian the vision man hasof faith and hope. Arend van Leeuwen studies the prophetic role of Christian mission from the viewpoint of today’s strategic issues: mission as involved in the ongoing line o[ Christian history, the Christian attitude to secularization and secularism, the role of the layman, the world of development and under- development wida the resulting circles of competition and revolution, freedom and poverty. From the vantage point of comprehensive historical, theological, and cultural understandings, van Leeuwen not only ex- plores in a capable, synthetic, capsule manner the responsi- billty and urgency of Christian mission but he offers valuable insights toward c~eatively understanding biblical faith in "a world come of age." More specifically, he proposes an independent center for basic research into the role of mission in the modern world. The book is recommended for serious and informed readers of religion, science, and culture; it is particularly important for specialists in the theology of mission. ---Sister M. Angele, S.S.N.D.; Notre Dame College; 320 East Ripa Avenue; St. Louis, Missouri 63125. EQUILIBRIUM: FIDELITY TO NATURE AND GRACE. By M. J. Andr& Translated by David Martin. St. Louis: B. Herder, 1968. Pp. x, 157. $4.95. . This is a study of the fullness to be achieved by a balanced Christian life, a life in equilibrium. The study has three parts. The first is a reflection on the dogmatic and ascetic aspects of that life. Refuting Marx and Nietzsche, and rejecting ~he philosophy of the absurd and the new humanism, Father Andr~ defends a Christian equilibrium of concern for God and man, heaven and earth, soul and body, the supernatural and the natural: "The Christian is a soul in a body, and God is in that soul." The Christian is clearly a citizen of heaven and earth. For him the first is the greatest commandment, and suffering does have a meaning. Part Two is a reflection on psychological aspects of that life. Christ and the saints are viewed as models of equilibrium between conformism and noncon- formism, extroversion and introversion, receiving and giving. In P~rt Three a few very general, rather obvious, practical conclusions are drawn concerning the apostolate and the life of prayer. The book is a candid confrontation with problems of greatest importance to Christianity. Its response to these problems is traditional and pleasantly unsophisticated. Unfortunately, however, the response does not make use of, or even note, modern theological concerns which are central to the dis- 4" cussion, concerns such as an evolutionary view of original sin or the status of the anonymous Christian. The style is + direct, clear, and simple, although a certain ambiguity does + arise from its brevity. The topics should be of interest to everyone concerned with the role of faith in the twentieth Book Reviews century. I recommend the book merely as a good, brief presentation of a sound Christian approach to life.--Vincent E. VOLUME 27, 1968 Hovley, S.J.; School o[ Divinity. of. St..Louis University; 3701 Lindell Boulevard; St. Louzs, Mzssour~ 63108. 1159 THE POST-CONCILIAR NUN. By Sister Mary Hester Valen- tine, S.S.N.D. New York: Hawthorn, 1968. Pp. 157. $4.95. In the introduction of this book, the author very clearly states that this "book is directed primarily to the curious layman." The reviewer is of the mind that Sister Valentine achieves this very successfully. In the early part of the book the development of religious life is treated with special emphasis on religious women. As the title indicates we are quickly brought to the present with the main emphasis of the book concentrating on the directions taken by religious women since the council. The substance of several chapters is given to the explanation of the vows. Again this development is directed to the understanding of the layman. There follows a section on the formation of young religious and the possibilities of new directions this might take to meet the challenges of a changing world. The concluding chapter treats of the idea of change and the climate of thought in religious living since the council. In two appendices we have the statement of the council on religious life--Decree on the Appropriate Renewal of the Re- ligious Life and Chapter Six of the Dogmatic Constitution on the Church. The reviewer feels there is a good balance in the treatment of the subject. This is evidenced throughout the entire book. The writer manifests sympathy and understanding both for the. religious communities of today and for the layman who is .trying to understand. Sister very clearly indicates that there ~s a strong continuity between past and present. The reviewer, however, sees as unfortunate the choice of titles for the book and the chapters as well as the order of chapters. The balance that is found in the substance .of the t~ook is a sharp contrast to these titles. For example, the title, The Post-Conciliar Nun, suggests a discontinuity ~n the person of the Sister before the Council and after the Council. How- ever, as the writer so clearly has indicated, this person is given direction rather than radical change. Also to speak of obedience as "troublesome" and to choose to begin a discussion of the evangelical counsels with this is in the mind of the reviewer not a prop.er point of departure. This book is written for laymen and can be very helpful to them to get a better understanding of the why and the how of religious life.---Sister Kenneth Kolmer, Ad.PP.S.; St. Louis Uni- versity; St. Louis, Missouri 63103.

OUR NEED OF LOVE. By Paul Chauchard. Translated by Una Morrissy. New York: Kenedy, 1968. Pp. 188. $4.95. Dr. Chauchard attempts to develop Teilhard’s vision by adding an agaposphere to Teilhard’s noosphere. He envisions a society of free human expansion in which all relations and institutions will be based on love. The person must become love to take his part in the universe in relation to God and his fellow men. He tries to give this view a scientific base by identifying the three parts of the brain, "the organ of love," with three levels of love. Elementary love is found in inanimate objects in a Book way analogous to Teilhard’s within and consciousness at this level. He uses the insights of psychoanalytic theory an.d pop.ular REVIEW FOR RELIGIOUS personalism balanced by an emphasis on control to investigate the immediate problems of our day. llgO In this volume he approaches such contemporary problems as freedom versus automatism, control, the social jungle and social environment, the integration of faith-in-world with faith-in-God, self-love as a basis of other-love, spontaneity and self mastery, competition, loneliness in the city, equality and complementarity of persons, universal love, the counselor and the analyst, birth control, asceticism and mysticism, adolescent revolt, Christianity and revolution, sex and love, marriage as renunciation, celibacy, divorce, the convergence of science and Christianity in morality, the Adams of the Bible and of science, here and now religion, eschatology, the Eucharist, Mariology and the religion of progress. The author is a neurophysiologist, professor of psychology and director of the Ecole des Hautes Etudes in Paris. Although he seems somewhat mechanistic at times, his overall approach seems a reasonable and interesting development of the current Teilhardian way.--Lammert B. Often, S.J.; St. Louis Univer- sity; 221 North Grand Boulevard; St. Louis, Missouri 63103.

FAMILY PLANNING IN AN EXPLODING POPULA- TION. By John A. O’Brien. New York: Hawthorn, 1968. Pp. xviil, 222. $5.95. This volume, under the editorship of Father John A. O’Brien, Research Professor of Theology at Notre Dame Uni- versity, contains twenty intelligible essays by noted experts which, in the words of the author, reflect "the repeated pleas of hundreds of Catholic scholars in many lands, requesting a re-examination of the Church’s position on birth regulation in the light of the new findings of medical science and the world’s orbiting population. Along. with. . their pleas, they [present. ] cogent arguments for a hberahzat,on of the present regulauons without any real break in the continuity of Catholic teaching." In this way the editor has assembled statements, testimony, documents, and articles by leading figures in America and Europe who have made cogent appeals for a reappraisal of the issue of birth control. Father O’Brien also presents his own informed and illuminating views, drawn from evidence that disputes the effectiveness of traditional arguments and methods and from the principle of respect for conscience in a pluralistic society. This volume is written in a way that it can be understood by the average reader, yet at the same time it is readily acceptable for the more mature, sophisticated reader. Even though this volume was published before the recent non-infallible authentic teaching declaration of Pope Paul VI in which he reaffirmed the traditional prohibition against contraceptive birth control, it is by no means now out-of-date. As a documented summary and explanation of the evidence and arguments of many contemporary experts (they are frequently listed numerically and even by name) for urging the Church’s removal of the prohibition against contraceptive birth control, this volume will provide the reader with a good even if incom- plete understanding of the evidence which many Catholic ex- 4. perts and theologians may feel in the coming months not only prevents them in good conscience from giving assent to the 4. recent non-infallible, hence reformable, authentic teaching of 4. Pope Paul VI, but may also even oblige them in conscience out of love of the Church and the needs of man to dissent Book Reoiews publicly in a continuing effort to reform this authentic teaching of the Church.--James P. Scull, S.].; Assistant ProIessor of’ Christian Ethics; Department of Theology; Marquette Uni- VOLUME 27, 1968 versity; Milwaukee, Wisconsin 53233. 1161 LAS RELIGIOSAS EN LA IGLESIA Y EN EL MUNDO. By J. Ignacio Ruiz Olabuenaga, S.J. 2nd edition. Bilbao, Spain: Mensajero, 1967. Pp. 294. Paper. No price given. This is an optimistic, positive, serene presentation, in Span- ish, of principles to guide the religious woman living in the post-conciliar Church. In twelve keenly critical chapters, the author clearly and thoroughly investigates the three aspects of his title: religious women, the Church, and the world. Chapter One reviews past and present work of a "caravan" of religious one million strong. Poorly chosen statistics sadly make Chapters One, Two and Three the weakest of the book, though excellent basic truths emerge in the latter. Chapter Four, particularly pages 90 and 94, verify the eschatological significance of religious life. There is no need today for the fifth chapter on the habit, making that chapter also superfluous to the true value of the book. The real beginning of the book is found in Chapter Six. Here, as in Chapters Seven and Eight, the religious family, the individual religious, and the group-personal interaction are studied from the twofold aspect of sodology and religion. There is a splendid discussion of the fundamental affective crisis of today’s professional woman who lives in an historical hierarchical community not prepared by psychology or nature to receive her. Page 145, if seriously used in convent community rooms, as a topic for discussion, is well worth the cost of the book. Novice mistresses, formation leaders, chapter delegates and superiors could use pages 177, 180, and 182 for dialogue study, bearing in mind the total ecclesial orientation which the author seeks. Chapters Nine and Ten discuss the Church in generall while Chapters Eleven and Twelve stress particular phases of the apostolate of the religious. Here is an integrated, well-balanced, specific application of previously stated values. Fulfilled is the author’s prologue proposal: freedom from the imposition of prestandardized criteria. The book’s format lends a handbook quality to the chapters, although subdivisions are not technically consistent. Print- ing errors are noted on pages 127 and 219. The table of contents, called index, is found on page 291. Adequate footnotes and bibliography are helpful. This is a cheerful, hopeful book, most highly recommended for convent libraries as an inspirational source book for study and discussion. Seldom has such a wealth of material been so carefully gathered in one small volume. It is not a spiritual reading book, nor an apostolic manual, but a unique cl~allenge to a deeper religious life in the spirit of Vatican II. The presentation is oriented to the Latin culture. This reqnires a generosity on the part of a North American reader but also en- kindles an admiration for the pace-setting in spiritual life by religious in the Latin world today.---Sister Agnes Mary Joy, M.M.; Maryl~noll Sisters; 4484 Westminster Place; St. Louis, Missouri 63108.

THE ANGLICAN EUCHARIST IN ECUMENICAL PER- SPECTIVE: DOCTRINE AND RITE FROM CRAN- Bool~ Reviews MER TO SEA.BURY. By Edward P. Echlin, S.J. New York: Seabury Press, 1968. Pp. 305. $7.50.

REVIEW FOR RELIGIOUS The book is a masterpiece of technical competence; the reader must have a technical interest in the topic. Echlin 1162 traces the development of Anglican eucharistic thought from Cranmer,. Archbishop of Canterbury, to Bishop Seabury, first bishop of the Protestant Episcopal Church of America. Sources include nine Communion services issued between the years 1549 and 1789 as well as the theological writings of many of the men who contributed to the formation of these services. Each analysis is concerned mainly with the doctrinal expression of sacrifice and Real Presence. There are many values in Echlin’s work; together they serve to make the book a major contribution to ecumenical eucharistic theology.. He stays quite dose to his sources and thus avoids the pitfalls of personal or denominational interpretation, either of which could have resulted easily from an attempt at thematic synthesis, that is, chapters on sacrifice and Real Presence as such. He has made available many well nigh inaccessible sources so that they illuminate one another. His extensive but controlled use of comparative columns in analyz- ing similar prayer services and showing their development clarifies the points which he makes. And perhaps the highest compliment which could be paid the author is that his book, though attempting to pave the way for the convergence of Anglican and Roman Catholic eucharistic theology, is not tendentious in its arrangement of facts or interpretation of their meaning. ¯ It might be useful, also, to see the value of the book and what it accomplishes in the broader context of the overall task of any ecumenical theology of the Eucharist. Echlin’s groundwork can show us that the ways ofprayer, the lex orandi, preserved by the Anglican liturgists did in fact serve as expressions of orthodox eucharistic theology in spite of their rejection of certain cherished statements of Korean eucharistic piety. Another task remains: that of showing the similarity between the thrust of their thought and the thrust of Roman Catholic eucharistic theology. Ultimately, point by point comparison and integration of thought will be called for. Echlin’s research sets the stage for a detailed comparison which could establish, issue by issue, the convergence of Canterbury and Rome.--Joseph F. Byrnes, S.M.M.; Theoloffy Department; St. Louis University; 3931a McPherson Avenue; St. Louis, Missouri 63108. CREATION AND COVENANT. By James C. Plastaras, C.M. Milwaukee: Bruce, 1968. Pp. xvii, 202. $4.95. Whether this book makes its mark as a college text remains to be seen by the acid test of classroom use. As professor of Sacred Scripture and author of a comprehensive study of Exodus (The God of Exodus, Bruce, 1966), Father Plastaras qualifies as contributor to Bruce’s "Contemporary Theology" series. Perhaps this accounts for his pleasant, easy guidance on a biblical tour commencing with the intricacies of Semitic literary style, on to creation and man’s origin as read in Gene- sis~ to alienation from God, through to Abraham in covenant with God in faith, to Jacob, Joseph, and slavery in Egypt. Here Exodus continues the schematic narration, revealing Yahweh, "He who is there," ready to deliver Israel’s oppressed 4- and on. Sinai to. form them into His people. . While this work says httle that is new to the widely read, it recommends itself 4- to religious in general. Purposely. shorn, of technicalities, it is 4- an excellent summary of salvation history made relevant today, opening fresh perspectives on faith in God as a personal Book Reviews presence; on marriage in its pristine dignity; on monogenism and polygenism, original sin, contraception, pacifism, ecumen- VOLt/ME 27~ 1968 ism and authentic liturgy. Footnotes, in lieu of formal bibliography, offer a host of further references. A lasting value of this 1163 book will be its efficient coordination of "exegetical theology" with the crying needs of our space age. Old Testament Exodus and Christ’s definitive Passover from death to life give each man straining for deliverance from strife, vibrant hope that by passage through Christian paschal mysteries unto a new creation and covenant, all nations and all tongues may be gathered into one community of faith and love.--Sister Mary Domimic, O.P.; Dominican Monastery o[ the Perpetual Rosary; 1310 West Church Street; Elmira, New York 14905. ST. FRANCIS OF ASSISI. By T. S. R. Boase. With 16 lithographs by Arthur Boyd. Bloomington: Indiana Univer- slty, 1968. Pp. 120. $7.50. In this 1968 biographical work on St. Francis of Assisi, Mr. Boase is re-presentinghis original work of 1936. However, there are two significant differences. He brings in the recent research in Franciscanism and secondly includes 16 original 11 x 9 lithographs of Mr. Arthur Boyd, an Australian artist. Mr. Boase, president of Magdelen College, Oxford, is a very serious historian. The works of Dr. R. H. Moorman on St. Francis’ life and sources are listed in the bibliography with other select entries. This life of St. Francis is complete, accurate, and interestingly presented. All of the important events are covered. Analysis of controversial events is not included, as this work is not intended as a completely comprehensive source book. It is the inclusion of the lithographs depicting the life of St. Francis which makes this work distinctive and perhaps controversial. The work of Mr. Boyd is a continuing expression of the need for the figurative as opposed to the abstract in art. With large, live, and many times grotesque figures, Mr. Boyd seeks to retranslate the old story into 20th century terms. There is an earthy, brutal, but refreshing quality in the pictures, which seek to bring out the unique perception and insight of Francis. Appreciation of this art will definitely require a good amount of patient listening. Traditional images of Francis will have to be put aside in order that the themes of tenderness, whole- ness, peace, hope, singlemindedness, and conquest can get through in their own way. As such, this book is a definite quality expression of the Franciscan movement. The book is recommended as a basic presentation of the life of Francis. However, it seems espec.ia.lly intended for those who seek to grasp the Franciscan ws~on with the aid of the art medium. Today for many of us, words fail communication. Consequently, it is the medium of the visual image which makes this book valuable. Its attempt to capture and express in graphic art the Christian life style of one man, Francis of Assisi, is a definite contribution for our times.--Placid Stroik, O.F.M.; Assumption Friary; Pulaski, Wisconsin 54162. NO EXIT. By Dom Sebastian Moore. Glen Rock, N.J.: New- 4" man, 1968. Pp. 151. $3.95. 4" Cut through the glorified presentation in the Gospels to un- cover Jesus the rabbi, the prophet, the social reformer. See the Book Re~qews fire and sword and sign of contradiction. See guidelines for the radically new Way. See the life which led inevitably to the cross and which demands that Christians today offer a similar REVIEW FOR RELIGIOUS provocation. This world can bide religion and piety and 1164 mystery cults, but not Christianity, which cuts across political, social, and religious structures with a challenge that is quite this-worldly but with stimulus from beyond. Moore argues that Jesus did not pose as Messiah, but that there was a dynamism behind His life which naturally led to conflict with the Romans. (Jewish authorities only opposed Him to save their own skin.) The Romans saw that His activity was political in the widest sense. He wanted to stimulate people and to reorient their life. We have too long seen Him as otherworldly and failed to see how integral to this world His message is. Moore defends well the ideas he proposes. Where we do not accept his ideas he still forces us to look at the Gospels afresh, to ask new questions, and eventually, hopefully, to come up with an accurate life of Jesus.Through paradox and enigmatic statements he opens new vistas into this life encrusted by centuries of inbred hagiography. Conventional piety has carried us such a distance from the Gospels that we fear now to take a close, critical look and find there the flesh-and-blood Jesus. The world cannot tolerate His brand of religion--then or today. This book cannot be simply read. It demands constant reflection. It opens questions which are too larg~ to answer, but one feels that. .here is new direction and new hope in our quest. for the historical Jesus.--John Zupez, S. J.; Rockhurst Htgh School; 9301 State Line Road; Kansas City, Missouri 64114. INTERIOR PRAYER: THE EXERCISE OF PERSONAL- ITY. By Johannes B. Lotz. Translated by Dominic B. Gerlach, C.PP.S. New York: Herder and Herder, 1968. Pp. 256. $5.95. This book is not just another collection of meditation material. The author is a distinguished German Catholic philoso- pher, and for some years he has also been giving special attention to studying and writing about thoughtful p, rayer. To a certain modest extent he draws upon ~deas and methods from the "transcendental" East. He notes that in our technological days man in the West, if he is to achieve fullness of personality in any profound sense, is under the paramount necessity of cultivating reflection and a deepening acquaintance with his own interior. Unless, with effort and perseverance, he taps his own depths, he will be like the sterile Sahara desert over a subterranean ocean, or, to take an image from an instrument characteristic of our civilization, he will resemble a wheel that is being pulled apart by centrifugal forces overpowering those that are centripetal. An important point in Lotz’s theory of meditation is the distinction that he makes between prerational, rational, and transrational modes of knowledge. The prerational, dominant in the East, "moves by image and intuition." The rational "can be characterized as conceptual-syllogistic or abstract-dis- cursive." With the transrational mode one comes to a superior knowledge of infinite Being and attains a certain familiarity with It. In meditation one uses all three ways, but of course 4" it is the transrational that enables one to achieve all the riches possible to a fully evolved and supernaturalized personality. 4" After laying these foundations Father Lotz goes on to ex- 4" plore Christian mental prayer, to describe various approaches to it, and to work out exemplifications of it. Book Reviews His book can be, I should say, a very notable aid to many who are struggling with the difficulties of meditation, particularly to those whose mentality inclines toward the philosophi- VOLUME 27, 1968 cal.--,4ugustine G. Ellard, S.J.; School o[ Divinity o[ St. Louis 1165 University; 3700 West Pine Boulevard; St. Louis, Missouri 63108. ETHICS: AN INTRODUCTION TO MORAL PHILOSO- PHY. By William A. Banner. New York: Scribnexas, 1968. Pp. 175. $4.95. Professor Banner has set a large task for himself in this slim volume of one hundred seventy pages. Two introductory chapters and an epilogue provide an exposition of his views on the nature and role of moral philosophy. The largest section of the book is devoted to a survey of the thought of the chief moralists of the West. Both of these lines are developed with an eye on twentieth century developments in ethical theory in America. Banner’s concern is to show that reason has a normative function in ethics. Thinking is a critical tool to be applied to the emotive i.mpu.lses arising from psycho-social nurture. Through this cr~t~clsm, morality emerges as a distinctive realm of human experience which is both reflective and oriented toward action. Ethical language expresses this experience and thus cannot be reduced to the meta-languages of physics or the behavioral scienc~es. The reform of the social and political order is the task of reason functioning as a guide for freedom. Through the rejection of theories which see emotion and situation as the sole determinant of moral obligation, Banner attempts to shift from the more abstract concerns of theory to the task of setting up a practical critical apparatus without discontinuity. The free, reasoning, social individual is the source of the unity of theory and practice. Unfortunately, the epistemological, metaphysical and religious underpinnings of this soft-spoken personalism are left underdeveloped. Though intended as a beginner’s text, the argumentation and sweeping historical exposition leave too much important detail unexplored. Banner’s goal--to place moral questions in their context in the history of philosophy and to supply his own answers~has not been reached. His concern with bringing the work of the ethician into the arena of the political is the book’s chief asset.--G. David Hollenbach, S.J.; Department of Philosophy; Georgetown University; Washington, D.C. 20007. WHO IS A CHRISTIAN? By Hans Urs yon Balthasar. Trans- lated by John Cumming. New York: Newman, 1968. Pp. 126. $4.50. Von Balthasar has given in this short book a very pene- trating analysis of the trends in aggiornamento taking place in the Church. Objections to the old style are forcefully represented and fairly evaluated. Then the dangers of deception, superficiality, or exaggeration are exposed and put in perspective, often quite humorously. The author is quite capable of turning ridicule and scoffing back upon the scoffers. This analysis is carried on under four headings: trends in relation + to the Bible, to liturgy, to ecumenism, and to the secular world. His titles seem to give a remarkably adequate coverage of the field. ÷ Finally, the question: Who is a Christian? will be answered. A Christian is one who believes and is taken into the life of Book Reviews loving obedience which Christ lived and offers to His followers. The answer is not immediately evident, not well enough understood by most Christians, even "pract!cing" Christians. REVIEW FOR RELIGIOUS Its finest manifestation, of course, is the saint conformed to ]166 Christ in every movement of his being. Once having answered his question the author makes some very practical applications in regard to the place of contemplation as the foundation ’of every Christian life, the place of devotions to foster devotion, the meaning of Christian love as something beyond natural humanism. The book requires and deserves careful reading by priests, religious, and laity who are concerned with renewal and perhaps puzzled by some of its manifestations and wondering where it will lead us. Certainly, all the answers are not given, but many things are brought into perspective.--Reverend Leo F. Weber, S.J.; St. John’s College; Princess Margaret Drive; Belize City, British Honduras. THE LOCAL SUPERIOR: CAPSTONE OF FORMATION. PROCEEDINGS AND COMMUNICATIONS OF RE- GIONAL MEETINGS OF THE SISTER.FORMATION CONFERENCES, 1967. Edited by Sister Mary Hester Valentine, S.S.N.D. New York: Fordham University, 1968. Pp. xii, 238. $5.00. This new volume in "The Sisters Formation Series" is a series of twenty-three papers, on~ of which carries two additional comments. The roster of names attached to the papers is impressive. The topics discussed fall into three division,s,: theme, elements of community life, and the local superior. ’Theme" is mostly introductory; the main meat is foundin the next two parts of the book. Some of the ideas are not new; others are fresh; all are stimulating in their application to the role of the local superior in these renewal times. The remarks about authority and obedience express the new slant; one or other comment might indicate a slightly oblique viewpoint. Though all the papers are good, Father H~iring’s paper on the role of the local superior in the prayer life of her sisters deserves special menuon. A local superior will find riumerous fine suggestions about handling her contacts with all the sisters of her community, with some emphasis on younger sisters, on the superior’s role as spiritual leader and spiritual guide; and with a usefulpaper on her attention to and handling of tensions of the middle-aged members of her community. Local superiors definitely should be acquainted with this book; the volume will be of considerable interest and profit also tQ nonsuperiors. --Francis N. Korth, S.J.; Marquette University; 1131 West Wis- consin Avenue; Milwaukee, Wisconsin 53233. AN INTRODUCTION TO TEILHARD DE CHARDIN. By N. M. Wildiers. Translated by Hubert Hoskins. Pref- ace by Christopher F. Mooney, S.J. New York: Harper and Row, 1968. Pp. 191. $6.00. It is a shame a work with such wide appeal as an introduction to Teilhard’s thought should come at a price so dear. But those who have been looking for a brief and yet thoroughly thought-out and clearly presented overview of /.he writings of Teilhard will have to look no further. On this score Wildiers’ volume is a pedagogical masterpiece. 4- An Introduction is prefaced by Father Moone), who gives the reader helpful hints and backgrounds for reading the vari- 4- ous works of Teilhard. Wildiers then divides his book into two 4- parts, the first of which establishes the kind of phenomenology Teilhard uses, gives a theological and scientific understanding Book Reviews of his thought, and finally shows the future toward which the evolution of matter and mind is logically directed. The second part compares the static world view of Greek philosophy VOLUME 27, 1968 and, for the most part, of Christian theology with Teilhard’s 1167 cosmo- and Christogenesis. According to Wildiers, Teilhard found among Christians today "the opposition between faith in God and faith in the world" (p. 118), and it was precisely a desire to reconcile the two that motivated all of his writings. He saw in the person and reality of Christ the focal point of both beliefs---the natural and supernatural consummation of man and his world: "The fidelity to the earth which [Teilhard] enunciated is a ’fidelity’ to the mighty work proceeding in the cosmos--an ascent to mind and spirit, a consummation through love and union, a collective movement toward the supraper- sonal centre on which the whole of evolution converges" (p. 108). According to the author, this volume is a "modest synthesis" of Teilhard’s thought: it therefore contains no elaborate explanation of the scientific intricacies found in The Phenome- non of Man or in Teilhard’s purely scientific writings. Rather, Wildiers attempts and marvelously achieves a clear and profound unity of the central ideas. For this reason alone many readers interested in the thought of Teilhard will not find the price too much to pay.--John D. Laurance, S.J.; School of Divinity of St. Louis University; 3701 Lindell Boulevard; St. Louis, Missouri 63108.

THE UNION OF LOVE: A CATHOLIC MARRIAGE MAN- UAL FOR ENGAGED COUPLES. Prepared by the In- stitute for the Preparation of Marriage, Montreal, Can- ada. New York: Benziger, 1967. Pp. 227. Paper. $3.50. As a guide for the use of engaged couples, this book should prove valuable. While dealing somewhat with theory, its stress is primarily on practice; it covers most of the principal points well: the complementarity of the sexes, marriage-as commitment, the legal and liturgical aspects of matrimony, administration of the home, the working wife, conjugal intimacy, the couple and the child. It is in the more concrete area that the book issued by Montreal’s Institute for the Preparation of Marriage seems most helpful. Its animadversions on the psychological differences between man and woman are at best a fairly standard treatment and perhaps open to the charge of overcategorization; its practical hints may not be unique, but they do constitute a handy and workable catalog, including matters of wedding organization and etiquette, finance, sexual adjustment, and child rearing. The book is a translation from the French, a fact which be- trays itself both in idiom (frequently) and in advice (occasion- ally). Such quaint phrases as "Let us say to the man..." (p. 43), "We must also speak of..." (p. 87), "Let us state it very clearly..." (p. 45), along with an involved discussion of the evils of bachelor parties (to be avoided even by keeping one’s impending marriage a secret, if necessary [see p. 127]), and a question as to whether or not a couple should own a car-- these may ring a bit unreal to the average American ear. But the book is essentially balanced, as in its perspective on sex in marriage (see p. 67) and on the whole question of responsible birth regulation (see p. 94); in some areas the volume is excellent, as in its treatment of the evolution of love (see pp. 62-3). Book Rev4ews Two omissions of minor importance are the lack of mention of alternate Scripture readings available for the nuptial Mass REVIEW FOR RELIGIOUS and of the privilege of reception of the Eucharist under both species at that Mass.--John J. O’Callaghan, S.J.; Bellarmine 1168 School of Theology; North Aurora, Illinois 60542. FAITH AND THE WORLD OF POLITICS. Edited by Jo- hannes B. Metz. "Concilium," Volume 36. Glen Ridge, New Jersey: Paulist Press, 1968. Pp. viii, 183. $4.50. This Volume 36 of the "Concilium" Series on contemporary theology contains twelve essays on the relation of ethics to PcOliticshurch to and play of the the role Ghurch of social to social critic, reform. and Oelmtiller Metz calls asserts on the a similar role for ethics generally. Schillebeeckx also indicates this negative function of magisterial pronouncements with re. spect to the existing social order. Gonz~lez-Ruiz outlines the public character of the Christian message, and De Rudder develops the relation of the word of God to human speech and human community. Schmidt describes the historical background of Christian perspectives on politics over the centuries. Houtart and Hambye criticize the Second Vatican Council for failing to analyze the status of ideology, the permanence of conflict in politics, and the role of a faith transcending interest- group politics. Dewart continues his familiar polemic against the "Hellenization" of the gospel and derives the Church’s political conservatism from that philosophical stance. Girardi examines the conflict between the ideals, initiatives, images, and interpretations of history held by Christians and those held by atheistic social revoIutionaries. Pdrez-Ramlrez studies the elements of social revolution in Latin America from a sociological perspective. Fuse also applies Weberian analysis to show that institutional religion is essentially an agent of conservatism. De Groot surveys past and present concepts of the Church’s "mission." These essays presuppose that the reader has some background in both theology and sociology; the essays of Metz and Fuse are especially recommended.-- Richard J. Began, S.J.; Fordhara University; Bronx, New York 10458. THE MACMILLAN BIBLE ATLAS. By Yohanan Aharoni and Michael Avi-Yonah. New York: Macmillan, 1968. Pp. 184. $14.95. An indispensable tool for any library which contains a Bible is a reliable and utilizable Biblical atlas. This volume may legitimately claim to be just that--and then some. The atlas contains no less than 262 maps which exhaustively portray events and places spanning the Old Testament, the intertestamental, and the New Testament periods. It also en- compasses those external events which influentially impinged on Biblical history. Accompanying the maps are brief para- graphs, complete with biblical references provided as illuminating commentary on the maps. In addition, the volume contains an index, a key to the maps following the canonical order, and chronological tables. Scattered throughout are interesting illustrations of artifacts related to the period under discussion. There is a noticeable lack of photographic reproductions, dictated no doubt by economic considerations. Both of the authors are prolific and renowned archeological scholars at the Hebrew University in Jerusalem. Given the 4. rather awesome number of uncertainties associated with Bibli- 4- cal geography and chronology it is clear that a volume covering some 3200 years of ancient history must prescind from explicitly 4- grappling with all the intricate contradictory hypotheses which have been proposed. Consequently almost everyone will want Book Renews to take issue with the authors’ choice at one .point or another. For example, this reviewer was dismayed at discovering the VOLUME 27, ~.968 sole source used for data on Paul was Acts, while Paul’s own writings were completely ignored. 1169 The real advantage which sets this atlas apart from others is its cartographic format. Instead of investing in 20 to $0 large multicolored map plates, into which must then be crammed a bewildering maze of places, dates, boundaries, migrations, military campaigns, trade routes, and travel itineraries, the authors have chosen to vastly increase the number of maps and correspondingly decrease the scope of information provided by each. The pleasing result is a much less ostentatious but much more utilitarian study aid. In terms of value received this atlas is a sound investment.--Keith F. Nickle; School of Di- vinity of St. Louis University; 220 North Spring Avenue; St. Louis, Missouri 63108. CAMILO TORRES--HIS LIFE AND HIS MESSAGE. Trans- lated by Virginia M. O’Grady. Edited by John A. Garcia. Introduction by Dorothy Day. Springfield, Illinois: Tem- plegate, 1968. Pp. 128. $3.95. This book has three especially valuable characteristics: First, it gives a fairly good indication of how far left one can go and remain within a Christian framework; secondly, it gives good insight into the reasons for a convinced Christian and priest becoming an armed revolutionary; and, third, for those who look upon the United States as the champion of self-determination, democracy, and development in freedom and who see Communism as the enemy of mankind, this book is dis- quieting for the principal enemy of the developing nations is considered to be not Communism but the United States of America. Although these attitudes toward the United States. may be false in many respects, they are claiming an increasingly larger following in Latin America, especially among the educated laity and the lower clergy. This book is the product not of a crackpot or of a fanatic, hate-filled revolutionary but of a young, gifted, intelligent Colombian priest who despaired of delivering his country from the grip of the 24 family ’"oligarchy" by peaceful means and took to the mountains with a gun. Camilo Torres Restrepo did not become an armed revolutionary overnight. The book, which is a collection of some of his writings, reflects his growing exasperation with the electoral process as it exists in Colombia and with the Colombian Catholic Church and his evolution into an armed revolutionary. However, his writings also reflect the fact that he never ceased being a Catholic, a priest, and a Colombian. Torres seems to say much that could not withstand rigorous scrutiny and analysis. His economic analyses and programs seem especially weak. For instance, to have the workers actually controlling the factories demands a sophistication on the part of the workers seldom attained even in developed countries, including those of eastern Europe. Again, such suggestions as all-out substitution of imports by domestic production has proved a failure with regard to fostering strong, continuing economic development in such countries as India, Brazil, Ar- ÷ gentina, and Colombia itself. On the other hand, his essays ÷ concerning the relation of students to the revolution, his comments on leftist movements in Colombia and on the prob- ÷ lems of achieving unity among oppressed people, as well as his messages to Christians and to the military strike this re- Book P~vi~’ws viewer as containing excellent insights. The book is very short, only 128 pages. Dorothy Day has REVIEW FOR RELIGIOUS written a lengthy introduction in which she courageously faces the task of a pacificist writing an introduction to a collection 1170 of writings of an armed revolutionary. Added preludes to the essays are a brief description of the Colombian situation by Virginia O’Grady and a brief ~biographical sketch of Father Torres. The reading is fairly easy and very educational, especially for Americans from middle-class and upper-class backgrounds.--Charles R. Gibson, S.].; School of Divinity of St. Louis University; 3701 Lindell Boulevard; St. Louis, Missouri 63108. WOMAN IN MODERN LIFE. Edited by William C. Bier, S.J. New York: Fordham University, 1968. Pp. ix, 278. $6.50. For more than a decade Fordham University’s Department of Psychology has sponsored a series of pastoral institutes. The present, volume is a selection, of paa~pers delivered at the 1965 institute when "Woman m the ModernWorld" was the topic, and contributions came from behavioral scientists and theologians. The first papers underline the slow evolution of the status of women in the Church and point up the inadequacy of theological reflection regarding them. However, Christopher Mooney’s frank analysis of present thinking suggests that this state of affairs may yet be remedied. In the section contributed by behavioral scientists, Professor Anne Anastasi gives a master- ful synopsis of the psychological differences between the sexes. New findings from studies based on priests’ attitudes toward women and girls’ attitudes toward priests and nuns, are presented along with critical discussions. In dealing with the married woman, attem, pts are made to range over such diverse topics as the expectauons women have of marriage, the career wife, and the widow. While more problems are posed than are solved, there is a display of realism seldom seen till now in Catholic writings. This is illustrated in the paper on the divorced woman and her problems. The single woman is given less satisfactory treatment. However, a fine contribution concerns the career woman, and some valuable insights are re- corded by Hagmaier on counseling the unmarried woman. The selection is concluded by two discussions on fulfillment in life. Unfortunately there is such an embarrassment of riches in this collection that one has the feeling that the display is constantly being cut short. Nevertheless, for those not fortunate enough to attend an institute which brings together nineteen experienced contributors, Father Bier has provided a useful service by making available their papers, and this volume is a worthy addition to the four already published in the series. Women, as well as men, will find new data and new problems in this collection. In addition, teachers and those engaged in the pastoral ministry should be able to deepen their knowledge of women by means of the excellent up-to-date references.- Gerald G. Daily, S.J.; Newman College; University of Mel- bourne; Victoria; Australia. HISTORY OF ETHICS. By Vernon J. Bourke. Garden City: Doubleday, 1968. Pp. 432. $6.95. 4- 4- This book traces in detail the history of ethical thought in the West from the pre-Socratics to the present. It leaves out 4- no one who has had any serious views on ethical problems and does not limit itself to those usuaIly labeled as philosophers. Book Reviews All the marks of a good history are here: accuracy, comprehensiveness, and objectivity. The 107 pages of notes and bibli- VOLUME 27, 1968 ography both prove that the author is thorough and serve as a guide to deeper study of each individual mentioned. Divided 1171 first by period and then by approach, the book helps to show the relationships among various thinkers, a trait especially helpful in the study of the diverse and confused contemporary period. The very virtues of this book make it difficult reading. It is not a superficial book for beginners. But it is a valuable reference work for anyone’s library or an excellent graduate-level textbook for those already acquainted with the history of philosophy who want to see the patterns of that history in this one important area. This is an important work in an area often poorly treated in standard histories of philosophical thought.--William J. Weiler, S.J.; St. ,4ndrew Hou4e; 300 Newbury Street; Boston, Massachusetts 02115. APOSTOLIC SUCCESSION: RETHINKING A BARRIER TO UNITY. Edited by Hans Kiing. "Concilium," Volume 34. Glen Rock, New Jersey: Paulist Press, 1968. Pp. xi, 181. $4.50. Volume 34 of the "Concilium" Series brings together the thinking of some thirteen scholars on the question of Apostolic succession, an obviously current topic in view of the present emphasis in ecumenism. A wide variety of viewpoints and approaches to the question are represented, including the traditional, the historical, the speculative, and the practical. In the course of the volume ~nany other related topics are brought under consideration, topics ranging from the question of Angli- can orders to the possible participation of women in the hierarchical ministry. The stated aim of the volume in the words of Father Kiing is "to distinguish the enduring essence [of Apostolic succession] from the changing expressions on the basis of the original character so that we can see the possibilities for a better realization of the Church’s service today." In this revlewer’s opinion, Father Kiing would probably be the first to admit that such an aim is quite pretentious indeed and in fact not realized in the volume presented. On the other hand, much light is shed on the subject, which will no doubt remain an open question for some time to come. For those willing to invest a measure of perseverance, this volume offers a challenge along with the consequent reward of a broader acquaintance with the topic which forms the title of die book. --David ,4. Ratermann; Society [or the Propagation of the Faith; 4140 Lindell Boulevard; St. Louis, Missouri 63108. THE SOCIAL MESSAGE OF THE GOSPELS. "Concilium," Volume 35. Edited by Franz B6ckle. New York: Paulist, 1968. Pp. viii, 180. $4.50. "Neither Jesus nor his apostles developed a concrete social and political program." These words of editor Franz BiSckle in his preface to The Social Message of the Gospels would seem to indicate that this volume 35 of the "Concilium" series had nothing to talk about. And indeed, almost nothing is said -I- about the Gospels; and even social teaching in the sense of a ÷ rehashing of papal encyclicals is absent. Instead there is something which is p.robably more valuable and certainly more ÷ provocative: a series of forward looking articles which attempt to explore the mission of the Church as a moral teacher in a worldin which rapid social development and change raise a host of ethical questions. Topics ranong from such old stand- REVIEW FOR RELIGIOUS bys as race and minorities or the sexual revolution to such striking newcomers as the theology of revolution and of social 1172 cybernetics are treated. This collection of articles suffers from the chronic weakness of most collections: unevenness. However, the outstanding essays more than compensate for the weaker ones. Among the most interesting are Marxist Roger Garaudy’s presentation of what a nonChristian expects of the Church in matters of social morality, Christoph Wagner’s discussion of social cybernetics as a permanent function of the Church, and Philipp Herder- Dorneich’s suggestion that the Church provide guidelines in social ethics by serving as a forum rather than by making authoritative statements. This book is another fine contribution to "theology in the age of renewal."--Joseph D. Folzenlogen, S:J.; Bellarraine School of Theology; 230 South Lincoln Way; North .4urora, Illinois, 60542. THE CHRISTIAN UNDERSTANDING OF ATONEMENT. By F. W. Dillistone. Philadelphia: Westminster, 1968. Pp. 436. $7.95. This book is an excellent example of the present-day concern to put Christian redemptive theory into a form recog- nizable to and meaningful for men of our century. In this attempt Dr. Dillistone has observed a careful balance between a thorough historical analysis of the principal forms of redemptive theory through the ages and a deep probing into the needs and problems of twentieth century man as revealed particularly in the philosophical, psychological, literary, and religious writings of our day. The book begins with a strong presentation of the basic problem of modern man’s alienation from himself, his world, and his destiny. It then takes up systematically the principal historical explanations of the Christian idea of atonement and attempts to show the strong points and weak points of each in answering the problem of alienation. Dr. Dillistone believes that reconciliation between man and God cannot be ade- quatelyme, he expressed believes that in any the one notion theory of sacrifice of atonement. and of At redemptive the same event are central to any reasonably satisfactory explanation of the atonement and that the word of the cross, the very nerve center of Christianity, must be somehow communicated to the men of our world in every department of their lives. This is a truly valuable book for teachers and students of theology and for all who are interested in bringing the cross of Christ into the thought patterns of the contemporary world.- Walter C. McCauley, S.J.; School of Divinity of St. Louis Uni- versity; 220 North Spring Avenue; St. Louis, Missouri 63108. THE UNDERGROUND CHURCH. Edited by Malcolm Boyd. New York: Sheed and Ward, 1968. Pp. x, 246. $4.95. This volume contains a collection of essays by a group of authors as varied as the twelve Apostles first collected by Jesus. They include a bishop, several priests and ministers, a nun, a Peace Corps worker, a civil rights agitator, and a committed pacifist--among others. The book is edited by Malcolm Boyd, 4. who, by his work, has become the unofficial pastor to the dis- affected Christians of our age who have been "turned off" by 4- the official Church. The essays attempt to illustrate what is wrong with the Church (meaningless, irrelevant, disinterested) and they achieve a certain amount of success in the effort. A less successful attempt is made to prescribe a regime of treatment for these ills. In general, the weaknesses of this book resemble the weak- VOLUME 27, 1’968 nesses of the Church; and, in this, consist more in what the 1173 book did not do than in what it did wrongly. But, whatever the failings, the book deserves to be read by those sincerely interested in the development of the modern Church and especially by those who work among and with young Christians. Most of the essays are well written. All are unquestionably sincere, enlightening, and forceful. The essays depict the basic criticisms of the Church, the attitudes, and activities of a significant group of modern Christians who are committed to total reform of the Church. The essayists include such religious activists as Bishop Paul Moore, Jr., Daniel Berrigan, S.J., James Groppi, and David Kirk writing on subjects that range from the ills of the Church and the people of the underground to Black Power and the kingdom of God. A new and interesting baptismal rite is also proposed.--Harry E. Hoe- wischer, S.J.; Regis College; West 50th and Lowell Boulevard; Denver, Colorado 80221.

THE HISTORICAL ROAD OF ANGLICANISM. By Carroll E. Simcox. Chicago: Regnery, 1968. Pp. vii, 235. $6.25. Having spent thirty years in the ministerial service of the Episcopal Church, Father Simcox appears as a competent authority in his presentation of the theological and political analysis of Anghcanism. Beginning with Christianity under the Roman era, the text uncovers the issues and historical events which led to the formation and development of the Church of England. Personalities, controversies, heresies, and religious and revolutionary movements which affected the Church are discussed. Points of particular interest to the ecumenist are found in the final chapters concerning the Episcopal Church, or Anglican Church in America, and the assessment of the present and future trends of Anglicanism. The work is finalized by an appendix consisting of interesting answers to questions concerning doctrine, custom, and teachings. The book is easily read. The author has provided numerous subtitles within each chapter as well as clear and concise explanations of persons and events. Though the book lacks appeal to the general reader, it should be of value to the historian or to anyone interested in factual information about the de- ve!opment of Anglicanism.--Sister Edward Marie, O.P.; Do- mtntcan College; 2401 East Holcombe Boulevard; Houston, Texas 77021.

BOOK NOTICES

POEMS OF PROTEST OLD AND NEW: A SELECTION OF POETRY. Edited, with an introduction, by Arnold Kenseth. New York: Macmillan, 1968. Pp. xvii, 139. Paper. $1.45. "Protest" in the title of this anthology is to be taken in the 4. widest sense possible from the dismay always felt by the human 4. personality in the face of the general enigmas of the human situation (especially that of death) to the forceful counter- ÷ reaction to the demonic element present in the civilization of the twentieth century. The anthology ranges from Jeremiah Book Reviews to the present day. As in all anthologies one wonders about some exclusions (for example, Daniel Berrigan is not included); REVIEW FOR RELIGIOUS but this is inevitable and the work will serve a useful purpose as a collection of poetic and verse reactions to the evils of the 1174 world. THE SACRED AND THE SECULAR. By Michael J. Taylor, s.J. Englewood Cliffs, N. J.; Prentice-Hall, 1968. Pp. vi, 239. Paper. $3.95. Secularity and its implications have been one of the leading themes in recent religious literature, so much so that it is di~i- cult to get an adequate overview of thought and opinion with regard to it. Father Taylor has done a good thing in bringing together an excellent selection of chapters from books and of articles from periodicals dealing with secularity and its impact on Christianity and Catholicism. A brief bibliography at the end provides a handy guide to further reading on the subject. Teachers of college and advanced high school religion classes will want to consider this book as a possible focus for a discussion course on secularity. THE FOUNDERS OF PSYCHICAL RESEARCH. By Alan Gauld. New York: Schocken, 1968. Pp. xii, 387. $I0.00. Spiritualism, at least as it has been known ir; modern times, is a product of the United States, having begun in New York State with the Fox sisters. However, it soon spread elsewhere, including England; and it was in the latter country that spiritualism especially tended to occasion genuine scientific interest ¯ directed ~rincipally to an attem, pt to establish by empirical. means the fact of the survival of human personahty after death. Dr. Gauld has centered his volume around three of the great English names in scientific psychical research: Henry Sidgewick, Edmund Gurney, and Frederic Myers. The work is a notable historical contribution in an area to which by and large American Catholics have paid little attention, Appendix C, "Correspondence between Myers and Lord Acton on the Canons of Evidence to be Applied to Reports of ’Miraculous’ Occurrences," is of special interest because of its obvious relationship to the theology of miracle. THE COVENANT AND THE KINGDOM. A WAY THROUGH THE OLD TESTAMENT, II: JOSHUA, JUDGES, SAMUEL AND KINGS. By Joseph Rhymer. Dayton: Pflaum, 1968. Pp. 149. $4.75. This is the second of a projected five volumes providing a popular introduction to the Old Testament by the senior lec- turer in divinity at Christ’s College; Liverpool, England. (The first volume of the set was entitled The Beginnings of a People and was published at Dayton by Pflaum Press in 1967.) The volume covers the books of Joshua, Judges, Samuel, and Kings. The treatment is marked by brevity, intelligent awareness of current biblical scholarship, and by insightful comprehension of the relevancy of the books, passages, and events that are discussed. It is an excellent introduction for the level to which it is geared, but at $4.75 per volume the set would seem to be winning, for itself the inglorious. .title of being the most expen-. slve per page popular mtroducuon to the Old Testament m any language. 4- 4- "SCRIPTURE DISCUSSION OUTLINES." Edited by Lau-+ rence Bright, O.P. Milwaukee: Bruce, 1968- . Paper. $.75 per volume. Book Reviews "Scripture Discussion. Outlines" is a new. series .°f ppa er- backs (each one w~th a total of about 64 pages), originating in VOLUME 27, 1968 England. Four volumes have already appeared in the series: Deuteronomy by Joseph Blenkinsopp; Acts of the Apostles by 1175 Nicholas Lash; 1 Corinthians by Laurence Bright, O.P.; and 1 Peter and 1 John by Bernard Robinson. The series is "designed to get people exploring the scriptures by group discussion, using the new insights of modern scholarship but doing the work on the text themselves." The series is based on the Revised Standard Version, and each volume follows a similar format: general introduction (verbally identical in each volume); special introduction to the biblical book(s) being discussed in each volume; a very brief but annotated book list; and explanations of each successive section of the book(s) under consideration, each explanation ending with possible discussion questions for the section in question. BLACK AND RED S.J. A STUDY IN ECCLESIAL SERVICE FROM TRENT TO VATICAN II. By Jerome Aixala. Bombay: Messenger Office, 1968. Pp. 502. $3.25. One of the points insisted on by Ignatious Loyola for the members of the Society he founded was that they were not to accept ecclesiastical dignities. This prohibition is the basis for the present volume. The first part of the book is a discussion of various prominent Jesuits who steadfastly refused all ecclesiastical dignities; the second part gives a short sketch of all the Jesuits who out of obedience to the pope became car- dinals; and the third part treats of various topics connected with Jesuits and ecclesiastical dignities. An interesting book, even though the prohibition in q.uestion may strike the modern mind as being a somewhat curious one. The full address of the publisher is: Messenger Office; St. Xavier’s High School; Bombay 1, India. THE MALIGNANT HERITAGE: YANKEE PROGRES- SIVES AND THE NEGRO QUESTION 1901-1914. By David W. Southern. Chicago: Loyola University, 1968 reprint. Pp. x, 116. $3.50. ST. IGNATIUS’ OWN STORY AS TOLD TO LUIS GON- ZALEZ DE CAMARA WITH A SAMPLING OF HIS LETTERS. Translated by William J. Young, S.J. Chicago: Loyola University, 1968 reprint. Pp. xii, 138. $3.50. THE SPIRITUAL EXERCISES OF ST. IGNATIUS BASED ON STUDIES IN THE LANGUAGE OF THE AUTO- GRAPH. Translated by Louis J. Puhl, s.J. Chicago: Loyola University, 1968 reprint. Pp. xiii, 216. Paper. $2.00. THE SPIRITUALITY OF ST. IGNATIUS LOYOLA: AN ACCOUNT OF ITS HISTORICAL DEVELOPMENT. By Hugo Rahner, s.J. Translated by Francis John Smith, s.J. Chicago: Loyola University, 1968 reprint. Pp. xvii, 142. $3.50. These are the four latest titles in the "Loyola Request Re- print" series. Anything concerned with the history of black Americans is of vital interest today; co.nsequently, it is good to have Southern’s book back in repnnt, especially since it treats the racism that marred the liberal progressive movement at the beginning of this century. St. Ignatius’ Own Story is a translation of the original Spanish and Italian record of the Book Rezdews Saint’s oral relation of the events of the first part of his life. Father Puhl’s translation of Loyola’s Spiritual Exercises is too REVIEW FOR RELIGIOUS well known and respected to need recommendation here. It should be noted, however, that the reprint is on a larger page 1176 size than the original edition, the extra space being devoted at the bottom of each page for personal notes. The idea is good, but it would be still better were an edition produced with blank interleaves for the same purpose of personal notes. Hugo Rahner has devoted a great deal of his life to the matter of Jesuit spirituality and that of St. Ignatius in particular. The last of the four reprints considered here is a fine distillation of his researches into the genesis and nature of St. Ignatius’ orientation to the spiritual life.

GOD ON TRIAL: A BRIEF HISTORY OF ATHEISM. By Georg Siegmund. Translated by Elinor Castendyk Briefs. New York: Desclee, 1968. Pp. x, 457. $6.95. This is a useful sketch of the history Of atheism in the West- ern world with special emphasis on its career in the modern period. It is somewhat ponderous in style and expression but affords one picture of the genesis of contemporary atheism. The translation has been made from the third edition of a German work originally copyrighted in 1957.

MEN AND GODS ON THE ROMAN NILE. By Jack Lind. say. New York: Barnes and Noble, 1968. Pp. x, 457. $11.00. This is the third work of Jack Lindsay on ancient Egypt during that country’s existence under Roman rule (the two previous books were Daily Life in Roman Egypt and Leisure and Pleasure in Roman Egypt). The present volume devotes considerable attention to the general culture and life of the Egypt of the period, but its special worth is its emphasis on the religious beliefs and practices of the time--the background for the eventual invasion of Christianity into the country. The book is structured around the single greatest geographical phenomenon of Egypt--the River Nile. This is a fascinating, well- written book. Not the least of its merits is the ample bibliography at the end of the work.

BOOKS RECEIVED ALBA HOUSE: Jesus: The Eternal Dilemma by Jean Guitton, trs. by Donald M. Antoine, pp. 342, $5.95.Modern Mentality and Evangelization, Part 2: The Church by Charles Moeller, trs. by E. Mike-Bekassy, pp. 198, $4.50. APOLLO BOOKS: The Religion of the Bible by S. Vernon Mc- Casland, pp. vi, 346, paper (A-172), $2.25. CATECHETICAL GUILD: Black Power: Value Revolution toward Community and Peace, pp. 83, paper, $.75. CHAPMAN (London): Pastoral Counselling for the Deviant Girl by Margaret Moran, R.G.S., pp. xiii, 156, 25/. COBBLE HILL PRESS: An Open Letter to the Reverend Doc- tor Hyde of Honolulu by Robert Louis Stevenson, foreword by George L. McKay, pp. 56, $2.75. DESCLEE: The Gospels and the Jesus of History by Xavier L~on-Dufour, S.J., trs. and ed. by John McHugh, pp. 288, $5.75. Tune in to God by Robert Guellny, trs. by Michael C. + O’Brien, pp. 267, $4.50. + DOUBLEDAY: The Academic Revolution by Christopher Jencks and David Riesman, pp. xvii, 580, $10.00. + HARPER AND ROW." Prospero Strikes It Rich: The Growth of a Gold Town by Sister Maria del Rey of Maryknoll, pp. x, Book Ret~ews 182, $5.95. Writings in Time of War by Pierre Teilhard de Chardin, trs. by Rent Hague, pp. 315. VOLUME 27, 1968 HAWTHOR~: The Executioners: The Story of Smersh by Ronald Seth, pp. 199, ~5.95. Port-Royal: The Drama of the 1177 Jansenists by Marc Escholier, pp. 343, $7.95. The Understand- ing of Dreams and Their Influence on the History of Man by Raymond de Becker0 trs. by Michael Heron, pp. 432, $7.95. HERDER AND HEADER: Ignatius the Theologian by Hugo Rahner, trs. by Michael Barry, pp. viii, 238, $6.95. Servants of the Lord by Karl Rahner, pp. 220, $4.95. HOLT, RINEHART AND WINSTON: An Honest Profit: What Business Men Say about Ethics in Business by Raymond Baum- hart, s.J., pp. xiv, 248, $5.95. LIPPXNCOTr: The Atonement by F. R. Barry, "Knowing Christianity" Series, pp. 224, paper, $2.95. Dreams: God’s For- gotten Language by John A. Sanford, pp. 223, $4.50. Toward an Effective Critique of American Education by James E. Mc- Clellan, pp. x, 324, $5.95. Why Be a Christian? by Rosemary Haughton, pp. 141, $3.95. McKAY: The Sexual Wilderness: The Contemporary Up- heaval in Male-Female Relationships by Vance Packard, pp. xi, 553. MAC~tILLAN: "Speak that I May See Theel": The Religious Significance of Language by Harold Stahmer, pp. xi, 304, $7.95. NELSON: The Apostolic Fathers: A New Translation and Commentary. Volume 6: The Shepherd of Hermas by Gray- don F. Snyder, pp. x, 165, $5.00. NEWMAN:. The End of Conventional Christianity by W. H. van de Pol, trs. by Theodore Zuydwijk, S.J., pp. 297, $7.95. Woman: A Contemporary View by F. J. j. Buytendijk, trs. by Denis J. Barrett, pp. vi, 362, paper, $3.95. OUR SUNDAY VIsrrog: We, the People of God... : A Study of Constitutional Government for the Church ed. by James A. Coriden, pp. xvi, 182, $4.95. OXPORD UNIWRSrrV: The Hebrew Kingdoms by E. W. Heaton, "The New Clarendon Bible," pp. xx, 437, $5.75. PPLAU~t: Abortion on Trial by RuSsell Shaw, pp. ix, 203, $4.95. His Presence in the World: A Study of Eucharistic Worship and Theology by Nicholas Lash, pp. x, 214, $5.25. Tradition and Change in the Church by J. P. Mackey, pp. xxiv, 192, $4.95. PHILOSOPHICAL LIBRARY." A New Philosophy of Life by J. H. Wegerif, pp. 290, $7.95. Philosophy for Everyman by Dagobert D. Runes, pp. 148, $4.75. SEABURY: Four Letters of Pelagins by Robert F. Evans, pp. 134, $4.95. Is Anybody Listening to Black America ed. with an introduction by C. Eric Lincoln, pp. vi, 280, paper, $2.95. SCRIBNER’S: Purity in Print: The Vice-Society Movement and Book Censorship in America by Paul S. Boyer, pp. xxi, 362, $7.95. SH~) AND WARI): IS the Last Supper Finished? Secular Light on a Sacred Meal by Arthur A. Vogel, pp. 191, $4.50. The Man and the Woman: Psychology of Human Love by John J. Evoy, S.J., and Sister Maureen O’Keefe, S.S.N.D., pp. 143, $3.85. SWE~)ENBOR~ FOUN~)ATIONS, INC. (139 East 23 Street; New York, New York 10010): My Religion by Helen Keller, llth printing, pp. xii, 157, paper, $1.00. UNXVEgSITY BOOKS: New Hope for Alcoholics by Abram 4. Hoffer, M.D., Ph.D., and Humphry Osmond, M.R.C.S., D.P.M., pp. 252, $7.50. Book Ret~ews

REVIEW FOR RELIGIOUS 1178 INDEXES TO VOLUME ~7, ~968

AUTHORS

ASSELIN, DAxrI~ T., SJ., Christian Maturity and Spiritual Discernment ...... 581 BAONATO, ROBERT A., SJ., Community and Mystery at Mass ...... 112 BECrER, JO~-m E., SJ., Nat Turner and the Secular Hu- manist ...... 411 BOYLE, PAUL M., C.P., Experimentation ...... BRENnAN, SISTER MARY VIRGINIA, V.H.M., "Apostolic Con- templative" Life ...... 1097 BROWmNG, COLUMBAN, C.P., Religious and Love--A New Dimension? ...... : ...... 633 BYm~ES, JOSEVH F., S.M.M., Divine Office, Religious Life and the Future ...... 645 CAIN, JA~mS R., Cloister and the Apostolate of Religious Women ...... 943, 427, 659, 916 CARMOm’, JOHN, S.J., Religious and Mystery ...... 1053 CHABOT, l~nE H., M.S., The Death of Atheism ...... 193 CowauR~, Join% S.J., The Analogy of Religious Authority and Obedience ...... 604 DENIS, SIST~ M., S.O.S., New Trends in Community Liv- ing ...... 807 DONALd, Jorm R., S.J., Business Administration and the Apostolate ...... 679 DUBAY, THOMAS, S.M., Indwelling: Transfiguring Con- summation ...... 993 Du~Av, THOMAS, S.M., Virginal Temples ...... 21 FICI-ITNER, JOSEPH, O.S.C., Signs, Charism_s, Apostolates.. 767 Fxmq P~TgR F., SJ., Human Dimensions of" the Religious Life ...... 379 Fox, SISTER M. RUTH, O.S.B., Providing an Atmosphere for Personality Growth in the Postulancy ...... 613 FRANCISCAN FRIARS OF THE ATONEMENT, Provisional Con- stitutions ...... 979 GALLON, JOSEPH F., S.J., Constitutions without Canons... 459 GALLEN, JOSEPH F., S.J., Differences of Law between Pon- tifical and Diocesan Lay Congregations ...... 289 GALLEn, JOSEPH F., SJ., Proper Juridical Articles of Con- sfitufions ...... 623 HAIIEnEWERTIt, QOENTn’/, S.M., Group Methods in Spiritual Direction ...... 71 HEBERT, AL~.RT J., S.M., Our Lady, Causeway ...... 316 HEENAN, EDWAR9 F., S.J., Aging in Religious Life: "Will ÷ You Still Need Me, Will You Still Feed Me, When I’m Sixty-Four?"...... 1120 HENNING, CLARA MARIA, Yesterday’s Decision, Today’s Sister ...... 897 HOGAN, WmLIAM F., C.S.C., Toward Individual Forma- 1968 Indexes tion Periods ...... 66 JEAnnE MAR/E, SISTER, O.S,B., Emotional Stress in Religious VOLUME 27, 1968 Life ...... 420 1179 KIESL1NO, CttRISTOPHER, O.P., Celebration of the Paschal Mystery: The Eucharist ...... 281 LAm~n~, EV.NEST, E., O.Carm., Scriptural-Theological As- pects of Religious Life ...... 1013 L~E, BZ~NAP, D, S.M., The Spring Wants to Come: A Study in Community ...... 596 LOWRY, SISTER MARY Broom; C.PP.S., The Veil--Sign or Sentimentality ...... 883 McK~oN, RaCHAm~ M., S.J., The Tepid Religious Superior. 509 McI~ow~, Lotns A., S.J., The "Cult of Experiences".... 845 MANNz~O, EDWARD E., O.S.A., The Fraternity--Sacra- ment of Love ...... 393 IV!~IEURO~.R, SISTER ANN~., C.C.V.I., Reflections on Obedi- ence and Authority ...... 641 MEIBURGER, SISTER ANNE, C.C.V.I., Toward a New Ex- pression, of Poverty ...... 1113 M~LLXOAN, SISTER B~RNA~D MAma., R.S.H.M., Faith: The Heart of the Matter ...... ’ ...... 838 MOL~NARI, PAUL, S.J., Renewal of Religious Life according to the Founder’s Spirit ...... 796 MUL~OON, JOHN F., Comprehensive Mental Health Pro- gramming for Religious Communities ...... 56 NESS~L, WILL~A~ J., O.S.F.S., The Forgotten Vicar ...... 513 O’CONNOR, JAm~S I., S.J., Alienation of Man.uscripts and Works of Art ...... 44 O’DONNELL, DESMOND, O.M.I., Choosing Chastity at Depth ...... 369 O’R~xLLX’, JAM~S, Lay and Religious States of Life: Their Distinction and Complementarity ...... 1027 O’S~m^, I~vr~, C.Ss.R., Clerical Religious and the "Piety Void"...... 143 O’SrmA, I~wN F., C.Ss.R., The "Security Void"...... 784 Osowsg~, FA~AN, O.C.S.O., Pentecost and Pentecostals: A Happening ...... 1064 OTTENSTROF.R, SISTER JOANN, P.B.V.M., A Position Paper on a Functional Approach to Silence ...... 208 PAULXTS, WALTER J., F.S.C., More on Prayer ...... 308 POZSOAY, LAW~U~NCE," S.J., Obedience of the Judgment: The Ignatian Concept in Our Modern Context ...... 822 PR~DOWCH, N~CHOLAS A., S.J., Dress for the Male Religious. 890 PP, EDOWCH, N~CHOLAS A., S.J., The Jesuit Novitiate~ Past, Present, Furore ...... 121 RANOSR, SISTER MkRY Srm~LA, S.N.J.M., Love Has Its Proprieties ...... 104 R~cn~, tOCHA~,D, C.S.C., Secularization and Renewal.. 852 ROS~NBAtn~, JSA~ B., M.D., Religious and the Fear of Homosexuality ...... 880 ROTELLE, JOHN E., O.S.A., and MANY,NO, EDWARD R., O.S.A., The Fraternity--Sacrament of Love ...... 393 Scrn~cx, CHARLES A., C.S.C., Departures from Religion.. 682 ÷ SxxO~A, Jos~.vn J., S.J., Chastity and Love ...... 5 SmTH, R. F., S.J.,Survey of Roman Documents 1968 Indexes ...... 163, 317, 535, 716, 938, 1128 STARXLO~, CARL F., S.J., Karl Barth on Christian Celibacy. 1089 REVIEW FOR RELIGIOUS TARC~SXA, SISTER M., O.Ss.S., The Rule of St. Augustine 1180 Today ...... 449 TI~RE~IA MARGARET, SISTI~R, O.C.D., The Territorial Im- perative ...... 137 TXLLARD, J. M. R., O.P., Authority and Religious Life ..... 80 WEIOERT, ~¢DIT~EW J., A Sociological Perspective on the "Secalar Religioun"...... 871

TITLES Aging in Religious Life: "Will You Still Need Me, Will You Still Feed Me, When I’m Sixty-Four?" Edward F. Heenan, S.J...... 1120 Alienation of Manuscripts and Works of Art. James L O’Connor, S.J...... 44 The Analogy of Religious Authority and Obedience. John Cowburn, 3.J...... 604 "Apostolic Contemplative" Life. Sister Mary Virginia Bren- nan, V.H.M ...... 1097 Authority and Religious Life. d. M. R. Tillard, O.P ...... 80 Business Administration and the Apostolate. John R. Donald, S.J...... 672 Celebration of the Paschal Mystery: The Eucharist. Christo- pher tCiesling, O.P...... 281 Chastity and Love. Joseph J. Sikora, S.J...... 5 Choosing Chastity at Depth. Desmond O’Donnell, O.M.L .... 369 Christian Maturity and Spiritual Discernment. David T. Asselin, S.J...... 581 Clerical Religious and the "Piety Void." Kevin F. O’8hea, C.Ss.R ...... 143 Cloister and the Apostolate of Religious Women. James R. Gain ...... 243, 427, 652, 916 Community and Mystery at Mass. Robert A. Bagnato, S.J.... 112 Comprehensive Mental Health Programming for Religious Communities. John T. Muldoon ...... 56 Constitutions without Canons. Joseph F. Gallen, S.J...... 452 The "Cult of Experiences." Louis A. McKeown, S.J...... 845 The Death of Atheism. Rene H. Ghabot, M.S...... 193 Departures from Religion. Charles A. ScMeck, C.S.G...... 682 Differences of Law between Pontifical and Diocesan Lay Congregations. Joseph F. Gallen, S.J...... 289 Divine Office, Religious Life, and the Future. Joseph F. Byrnes, S.M.M ...... 645 Dress for the Male Religious. Nicholas A. Predovich, S.J...... 890 Emotional Stress in Religious Life. Sister Jeanne Marie, O.S.B. 420 Experimentation. Paul M. Boyle, G.P...... 518 Faith: The Heart of the Matter. Sister Bernard Marie Milligan, R.S.H.M ...... 838 The Forgotten Vicar. William J. agessd, O.S.F.S...... 513 The Fraternlty--Sacrament of Love. John E. Rotelle, O.S.A., + and Edward R. Manning, O.S.A ...... 393 + Group Methods in Spiritual Direction. Quentin Hakenewerth, + 8.M ...... 71 Human Dimensions of the Religious Life. Peter E. Fink, S.J.. 379 Indwelling: Transfiguring Consummation. Thomas Dubay, 1968 Indexes S.M ...... 223 VOLUME 27, 1968 The Jesuit Novitiate: Past, Present, Future. Nicholas Predo- rich, S.J...... 121 1181 Karl Barth on Christian Celibacy. Carl F. Starkloff, S.J. .... 1089 Lay and Religious States of Life: Their Distinction and Complementarity. James O’Reilly ...... 1027 Love Has Its Proprieties. Sister Mary Sheila Ranger, S.Ar.J.M. . 104 More on Prayer. Walter J. Paulits, F.S.C...... 308 Nat Turner and the Secular Humanist. John E. Becker, S.J... 411 A New Charter of Charity of the Order of Citeaux ...... 994 New Trends in Community Living. Sister M. Denis, S.O.S.. . 807 Obedience of the Judgment: The Ignatian Concept in Our Modern Context. Lawrence Pozsgay, S.J...... 822 Our Lady, Causeway. Albert J. Hebert, S.M ...... 316 Pentecost and Pentecostals: A Happening. Fabian Osowski, O.C.S.O ...... 1064 A Position Paper on a Functional Approach to Silence. Sister Joann Ottenstroer, P.B.V.M ...... 208 Proper Juridical Articles of Constitutions. Joseph F. Gallen, S.J...... 623 Providing an Atmosphere for Personality Growth in the Postulancy. Sister M. Ruth Fox, O.S.B ...... 613 Provisional Constitutions. Franciscan Friars of the Atonement.. 979 Reflections on Obedience and Authority. Sister Anne Mei- burger, C.C.V.L ...... 641 Religious and Love~A New Dimension? Columban Brown- ing, c.P...... 633 Religious and Mystery. John Carmody, S.J...... 1053 Religious and the Fear of Homosexuality. Jean B. Rosen- baum, M.D ...... 880 Renewal of Religious Life according to the Founder’s Spirit. Paul Molinari, S.J...... 796 The Rule of St. Augustine Today. Sister M. Tarcisia, O.Ss.S.. 449 Scriptural-Theological Aspects of Religious Life. Ernest E. Larkin, O.Garm ...... 1013 Secularization and Renewal. Richard Reichert, C.S.C...... 852 The "Security Void." Ifevin F. O’Shea, C.Ss.R ...... 784 Signs, Charism.s, Apostolates. Joseph Fichtner, O.~C ...... 767 A Sociological Perspective on the "Secular Religious." An- drew J. Weigert ...... 871 The Spring Wants to Come: A Study in Community. Bernard Lee, S.M ...... " 596 Survey of Roman Documents. R. F. Smith, S.J...... 163, 317, 535, 716, 938, 1128 The Tepid Religious Superior. Richard M. McKeon, S.J. .... 509 The Territorial Imperative. Sister Teresa Margaret, O.C.D.. . 137 Toward a New Expression of Poverty. Sister Anne Meiburger, C.C.V.L ...... 1113 Toward Individual Formation Periods. William F. Hogan, C.~q.C...... 66 The Veil--Sign or Sentimentality. Sister Mary Brigid Lowry, C.PP.S...... 883 Views, News, Previews...: ...... 170, 321, 539, 719, 943, 1135 Virginal Temples. Thomas Dubay, S.M ...... 21 Yesterday’s Decision, Today’s Sister. Clara Maria Henning.. 897 1968 Indexes QUESTIONS AND ANSWERS REVIEW FOR RELIGIOUS Chapter, general, chapter of affairs before chapter of elec- 1182 tion ...... 956 l

Chapter, general, convocation of before time specified in law. 731 Chapter, general, election of delegates to, incompetency of individual religious to vote in ...... 954 Chapter, general, election of delegates to, methods of choosing ...... 953 Chapter, general,’lay persons being brought in to ...... 953 Chapter, general, membership, councilor’s who has been appointed by the mother general ...... 956 Chapter, general, presiding officer, possibility of superior general appointing capitular(s) to preside for a time.. 954 Chapter, general, presiding officer, role of superior general. 954 Chapter, general, proposals to, necessity of signing one’s name ...... 954 Chapter, general, referral of matters to decision of entire , congregation ...... 552, 1139 Chapter, general, secretary of ...... 551 Chapter, general, special, abrogation of entrance impediment of illegitimacy ...... i 77 Chapter, general, special, and changes of election procedures ...... 178 Chapter, general, special, a.nticipation of opening of ...... 952 Chapter, general, special, authority of experimentation .... 335 Chapter, general, special, capitulars representative of entire institute ...... 729 Chapter, general, special, convocation of ...... 329 Chapter, general, special, delegates, changing system of election of ...... 331 Chapter, general, special, how constituted ...... 329 Chapter, general, special, imposition on women religious of oath of canon 508, § 1 ...... 724 Chapter, general, special, local ordinary presiding over and confirming of ...... 174 Chapter, general, special, proposals to, norms for judging.. 185 Chapter, general, special, proposals to, on small matters.. 948 Chapter, general, special, sending of acts to Sacred Clongre- gation of Religious ...... 182 Chapter, general, special, sessions, disposition of matter for. 949 Chapter, general, special, superior’s general power to change experimental enactments of ...... ~ ...... 723 Chapter, general, special, substituted for by previously held ordinary general chapter ...... 545 Chapter, general, special, time when its authoritative existence begins ...... 948 Chapter, general, submission of decisions of to entire congregation ...... 552, 1139 Chapter, general, superior general’s role during ...... 342 Chapter, provincial, enactments of may be removed from necessity of approval by provincial ...... 727 + College, erection of into a distinct canonical moral person.. 557 ÷ College, laymen as majority of .board of trustees of .... 559, 560 ÷ College, same juridical subject as religious house ...... 553 Committee, grievance, possibility of in religious life ...... 548 Committees, advisability of ...... 548 1968 Indexes Confession, prescribed frequency for religious ...... 1144 Congregation, entirety of acting as supreme authority... 1139 VOLUME 27, 1968 Congregations, amalgamation of smaller with larger ...... 549 1183 Congregations, diocesan, approved after Vatican II ...... 177 Constitutions, competent authority for approval of ...... 182 Constitutions, disciplinary articles, meaning of ...... 1143 Constitutions, omission of canons from ...... 1144 Constitutions, revision of, norms for ....." ...... 1145 Constitutions, revision of, type ofmajority required ...... 725 Council, general, possibility of organization with mother general as collegiate body ...... 1139 Council, local, entire community as ...... 159 Councilor, general, membership in general chapter even when appointed by mother general ...... 956 Councilors, general, required age of ...... 180 Delegates, change in electing of by special general chapter.. 331 Delegates, junior professed voting for ...... 798 Elections, breaking of tie in ...... 176 Elections, procedures for, changes of by special general chapter ...... 178 Elections, voting for oneself ...... 729 Experimentation, authority for before special general chapter ...... 335 Experimentation, authorization for after special general chapter in matters contrary to common law ...... 723 Experimentation, superior general’s power with regard to.. 723 Hospital, same juridical subject as religious house ...... 553 House, local, entire community being local council ...... 179 House, religious, one juridical subject with works undertaken such as college or hospital ...... 553 Houses, local, advisability of smaller size ...... 1139 Illegitimacy, impediment to entrance, abrogation by special general chapter ...... 177 Legitimacy, requirement of for higher superior ...... 181 Mistress of novices, required age for ...... 180 Observances, meaning of in Ecclesiae sanctae ...... 949 Officials, provincial, as members of boards of trustees of individual works of province ...... 560 Ordinary, local, presiding over and confirming special general chapter ...... 174 Novices, separation of, abolition of in small communities.. 552 Nuns, monasteries of, competent authority for changes in observances and constitutions ...... 949 Nuns, monasteries of, process of revising constitutions ..... 949 Peculium ...... 546 Poverty, independent use of money and ...... 546 Reexamination, totality of ...... 551 Rule, changing of ...... 553 Senate, advisability of in religious life ...... 548 Superiors, dispensatory power of ...... 1143 ÷ Superiors, general, experimentation power of ...... 723 ÷ Superiors, general, members of chapters even if not re- ÷ elected ...... 725 Superiors, general, possibility of election by direct vote of each member of the institute ...... 1139 1968 Indexes Superiors, general, role of during general chapter ...... 342 Superiors, higher, legitimacy requirement ...... 181 REVIEW FOR RELIGIOUS Superiors, local, periodical interviews with ...... 177 1184 Tie, breaking of in elections ...... 176 Trustees, boards of, laymen as majority of ...... 559, 560 Trustees, boards of, provincial officials as members of ...... 560 Vows, replacement of by promises, contracts, and so forth.. 183 BOOK REVIEWS Aharoni, Yohanan, and Avi-Yonah, Michael, The Macmil- millan Bible Atlas ...... 1169 Aixala, Jerome, Black and Red S.J ...... 1176 Alexander, Calvert, S.J., The Missionary Dimension ...... 346 A~liluyeva, Svetlana, Twenty Letters to a Friend ...... 576 Amiot Francois, From Scripture to Prayer: Daily Readings on the Gospels and St. Paul ...... 355 Andrfi, M. J., Equilibrium: Fidelity to .Nature and Grace ...... 1159 Audet, Jean-Paul, Structures of Christian Priesthood: A Study of Home, Marriage, and Celibacy in the Pastoral Service of the Church ...... 755 Audinet, Jacques, Forming the Faith o.f Adolescents ...... 1150 Augrain, Charles, S.S., Paul, Master of the Spiritual Life .... 739 Banner, William A., Ethics: An Introduction to Moral Philosophy. 1166 Baum, Gregory, The C?edibility of the Church Today: A Reply to Charles Davis ...... 1152 Bellet, Maurice, Facing the Unbeliever ...... 573 Bellows, C~eorge Kent, A Short History of Music in America... 735 Benoit, Pierre, O.P., Murphy, Roland E., O.Carm., and Iersel, Bastlaan van, ed., How Does the Christian Con- front the Old TestamenO ...... 749 Biechler, James E., ed., Law for Liberty: The Role of Law in the Church Today ...... 1151 Bier, William C., S.J., ed., Woman in Modern Life ...... 1171 Bloom, Archbishop Anthony, Living Prajer ...... 759 Boase, T. S. R., St. Francis of Assisi ...... 1164 B6clde, Franz, Fundamental Concepts of Moral Theology ...... 744 B6clde, Franz, ed., The Social Message of the Gospels ...... 1172 Boros, Ladislaus, S.J., God Is with Us ...... 354 Boultwood, Alban, O.S.B., Into His Splendid Light ...... 762 Bourke, Vernon J., History of Ethics ...... 1171 Boyd, Arthur, illus., St. Francis of Assisi ...... 1164 Boyd, Malcolm, ed., The Underground Church ...... 1173 Braun, F.-M., O.P., Mother of God’s People ...... 971 Bright, Laurence, ed., "Scripture Discussion Outlines" .... 1175 Brown, Raymond, E., S.S., Jesus God and Man: Modern Bibli- cal Re.[tection: ...... 736 Brungs, Robert A., S.J., A Pri~stl~ People ...... 752 Bussche, H. van den, The Gospel of the Word ...... 751 Cairns, David, God up There? A Study in Divine Transcendence.. 1155 Callahan, Daniel, Shea, F. X., and Scott, William, The Role of Theolog~ in the University ...... 738 Callahan, Sidney. Cornelia, Beyond Birth Control: The Christian 4. Experience of Sex ...... 961 4. Carillo de Albornoz, A. F., Religious Liberty ...... 572 + Cavallari, Alberto, The Changing Vatican ...... 364 Cerfaux, Lueien, The Spiritual Journey of Saint Paul ...... 575 1968 Indexes Chapel, Paul, O.F.M., A Li~ing Liturgy ...... 354 1160 Chauchard, Paul, Our .Need of Love ...... VOLUME 27, 1968 Chevignard, B.-M., O.P., Reconciled with God ...... 365 Christoph, Van F., S.J., The Real Woman in the Religious Life. 358 1185 Committee on Theological Education. Report of the Special Committee on Theological Education ...... 350 Congar, Yves, Christians Active in the World ...... 762 Clorita, Sister, Footnotes and Headlines: A Play-Prayer Book .... 351 Corita, Sister, To Believe in God ...... 964 Cox, Harvey, ed., The Situation Ethic Debate ...... 968 (2rowe, Frederick E., S.J., A Time of Change: Guidelines afor the Perplexed Catholic ...... 1153 Daly, Mary, The Church and the Second Sex ...... 1156 Davis, Charles, A Question of Conscience ...... 351 De Rosa, Peter, God Our Savior: A Study oJ the Atonement .... 573 Dentan, Robert C., The Knowledge of God in Ancient Israel .... 1148 Dillistone, F. S., The Christian Understanding of Atonement .... 1173 Duquoc, Christian, O.P., ed., Opportunities for Belief and Be-. havior ...... 746 Durandeaux, Jacques, Living Questions to Dead Gods ...... 746 Echlin, Edward P., S.J., The Anglican Eucharist in Ecumenical Perspective: Doctrine and Rite Jrom Cranmer to Seabury .... 1162 Eckardt, A. Roy, Elder and Younger Brothers: The Encounter of Jews and Christians ...... 565 Edelby, Neophytos, ed., Renewal and Reform oaf Canon Law: Postconciliar Thoughts ...... 567 Egenter, Richard, and Matussek, Paul, Moral Problems and Mental Health ...... 1157 Ellis, John Tracy, Essays in Seminary Education ...... 960 Evely, Louis, Training Children for Maturity ...... 563 Evoy, John J., S.J., and Chfistoph, Van F., S.J., The Real Woman in the Religious Life ...... 358 Farley, Robert L., S.J., Teilhard de Chardin’s Theology oaf the Christian in the World ...... 356 Fay, Bertrand, The Church at Eucharist ...... 562 Femiano, Samuel D., Infallibility of the Laity: The Lega~ of JVewman ...... 569 Fiehter, Joseph H., S.J., America’s Forgotten Priests--What They Are Sa~ing ...... 760 Fries, Heinrich, Bultmann-Barth and Catholic Thought ...... 363 Gauld, Alan, The Founders of Psychical Research ...... 1175 Gillon, Louis B., O.P., Christ and Moral Theology ...... 1156 Graef, Hilda, God and Myseg." The Spirituality of John Henry Jgewman ...... 743 Greeley, Andrew M., The Catholic Experience: An Interpretation oaf the History oaf American Catholicism ...... 735 Greeley, Andrew M., The Changing Catholic College ...... 566 Greeley, Andrew M., Uncertain Trumpet: The Priest in Modern America ...... 738 Grelot, Pierre, Introduction to the Bible ...... 187 Group 2000, The Church Today." Commentaries on the Pastoral Constitution on the Church in the Modern World ...... 966 Guardini, Romano, The Virtues ...... 567 Gulgnebert, Charles, The Christ ...... 962 Hanson, R. P.. C., Saint Patrick: His Origins and Career ...... 965 Harrington, Wilfrid J., O.P., The Gospel according to St. Luke: 1968 Indexes A Commentary ...... 576 Hastings, Adrian, Church and Mission in Modern Africa ...... 758 REVIEW FOR RELIGIOUS Haverstick, John, The Progress of the Protestant: A Pictorial 1186 History afrom the Early Reformers to Present-Day Ecumenism.. 1158 Hazo, Robert G., The Idea of Love ...... 344 Henthorne, Ray L., ed., A Design for Teaching-Learning .... 364 High, Dallas M., Language, Persons and Belief." Studies in Wittgenstein’s Philosophical Investigations and Religious Uses of Language ...... 360 Hillman, James, Inseareh: Psychology and Religion ...... 759 Hinnebusch, Paul, O.P., The Signs of the Times and the Re- ligious Life ...... 348 Hogan, William, C,S.C., One and the Same Spirit: A Book for Domestic and Manual Workers ...... 734 Hollis, Christopher, Newman and the Modern World: An Ap- praisal of the Life and Thought of John Henry .Newman and Their Impact on Twentieth-Century Christianity ...... 733 Hosie, Stanley W., S.M., Anonymous Apostle: The Life of Jean Claude Colin, Marist ...... 344 Hough, Joseph C., Jr., Black Power and White Protestantism: A Christian Response to the .New .Negro Pluralism ...... 975 Houtart, Francois, The Eleventh Hour: Explosion of a Church.. 753 Howard, John Tasker, and Bellows, George Kent, A Short History of Music in America ...... 735 Huizing, Petrus, S.J., ed., Renewal and Reform of Canon Law: Postcondliar Thoughts ...... 567 Iersel, Bastiaan van, S.M.M., How Does the Christian Con- front the Old Testament? ...... 749 Institute for the Preparation of Marriage, The Union of Love: A Catholic Manual for Engaged Couples ...... 1168 Jim6nez Llrresti, Teodoro, ed., Renewal and Reform of Canon Law." Postcondliar Thoughts ...... 567 Jungmann, Josef A., Announcing the Word of God ...... 973 Kallas, James, Jesus and the Power of Satan ...... 975 Kennedy, Eugene C., M.M., Fashion Me a People--Man, Woman, and the Church ...... 359 Kenseth, Arnold, ed., Poems of Protest Old and New: A Selection of Poetry ...... 1174 Kreykamp, A. M. J., O.P., et al., Protestant-Catholic Mar- riages Interpreted by Pastors and Priests ...... 349 Kiing, Hans, ed., Apostolic Succession: Rethinking a Barrier to Unity ...... 1172 Kting, Hans, The Church ...... 960 Kting, Hans, ed., Life in the Spirit ...... 757 Lapide, Pinchas E., Three Popes and the Jews ...... 189 Leeuwen, Arend Theodoor van, Prophe~y in a Technocratic Era ...... 1158 L~on-Dufour, Xavier, S.J., ed., Dictionary of Biblical Theology. 568 Lepp, Ignace, The Art of Being an Intellectual." A Practical Guide to the Joys and Disciplines of the Life of the Mind .... 965 Lepp, Ignace, The Faith of Men: Meditations Inspired by Teil- . ,.hard de Chardin ...... 359 L’Heureux, John, S.J., Picnic in Babylon: A Jesuit Priest’s Jour- ÷ nal ...... 346 ÷ Lindsay, Jack, Men and Gods on the Roman 2Vile ...... 1177 Lotz, Johannes, Interior Prayer: The Exercise of Personality .... 1165 1968 Indexes Lotz, Johannes’ B., S.J., The Problem of Loneliness ...... 365 VOLUME 27, 1968" Loyola, St. Ignatius, St. Ignatius’ Own Story as Told to Luis Gonzalez de Camara with a Sampling of His Letters ...... 1176 1187 Loyola, St. Ignatius, The Spiritual Exerdses of St. Ignatius Based on Studies in the Language of the Autograph ...... 1176 Lubac, Henri de, S.J., The Mystery of the Supernatural ...... 736 Lynch, William E., C.M., Jesus in the S.ynoptio Gospels ...... 571 McCarthy, Dennis J., s.J., and Callen, Wil. liam B., S.J, ed., Modern Biblical Studies: An Anthology.from Theologv Digest. 742 McCormick, Sister Rose M., M.M., The Global Mission of God’s People ...... 346 McGill, V. J., The Idea of Happiness ...... 574 McKenna, Sister Mary Lawrence, S.O.M.M., Women of the Church: Role and Renewal ...... 572 Maritain, Jacques, The Peasant of the Garonne: An Old Layman Questions Himself about the Present Time ....~ ...... 747 Matussck, Paul, Moral Problems and Mental Health ...... 1157 Metz, Johannes B., ed., Faith and the World of Politics ...... 1169 Moeller, Charles, Modern Mentality and Evangelization. Part 1: God ...... 1154 Moltmann, Jfirgen, and Weissbach, Jfirgen, Two Studies in the Theology of Bonhoeffer ...... 737 Montague, George T., S.M., The Biblical Theology of the Secular ...... 741 Moore, Dora Sebastian, No Exit ...... 1154 Moran, Gabriel, F.S.C., Vision and Toztiss: Toward an Adult Church ...... 974 Murphy, Francis Xavier, C.Ss.R., Politics and the Early Christian ...... 563 Murphy, Roland E., O.Carm., ed., How Does the Christian Con.front the Old Testament? ...... 749 Nichols, James Hastings, Corporate Worship in the R~Jormed Tradition ...... 972 Norman, E. R., Anti-Catholicism in Victorian England ...... 1151 O’Brlen, Elmer, S.J., ed., The Convergence of Traditions: Orthodox, Catholic, Protestant ...... 568 O’Brien, John A., Family Planning in an Exploding Population. 1161 O’Neill, Colman, O.P., New Approaches to the Eucharist ...... 353 Oraison, Marc, The Celibate Condition and Sex ...... 362 Oraison, Marc, Morulity for Our Time ...... 754 Outler, Albert ~., Who Trusts tn God: Musings on the Mean- ing of Providence ...... 963 Paton, Alan, Instrument of Thy Peace ...... 743 Pawley, Bernard C., ed., The Second Vatican Coundl: Studles by Eight Anglican Observers ...... : ...... 751 Peloquin, CI. Alexander, Mass for Joy; Love Is Everlasting; Festival Mass, Song oJ Daniel ...... 757 Peters, William A. M., S.J., The Spiritual Exercises of Saint Ignatius: Exposition and Interpretation ...... 969 Pintauro, Joseph, and Corita, Sister, To Believe in God ...... 964 ÷ Plastaras, James C~., C.M., Creation and Covenant ...... 1163 ÷ P15ger, Otto, Theocracy and Eschatology ...... 1149 Point, Nicolas, S.J., Wilderness Kingdom: The Journals and Paintings of Father Nicolas Point, S.J...... 357 Premm, Mathias, Dogmatic Theology for the Laity ...... $58 ~8 Indexes Rahner, Hugo, S.J., The Spirituality of St. Ignatius Loyola: An Account of Its Historical Development ...... 1176 REVIEW FOR RELIGIOUS Rahner, Karl, ed., The Renewal of Preaching: Theory and 1188 Practice ...... !149 Rattfi, John, Three Modernists: Alfre.d Lotsy, George Tyrrell, William L. Sullivan ...... 345 Rhymer, Joseph, The Covenant and the Kingdom. A Way through the Old Testament, H: Joshua, Judges, Samuel and Kings ...... 1175 Roberts, Louis, The Achievement of Karl Rahner ...... 570 Robinson, John A. T., Exploration into God ...... 564 Roldan, Alexa_qder, S.J., Personality Types and Holiness ...... 741 Rondet, Henri, 8.J., The Grace of Christ: A Brief History o.[ the Theology of Grace ...... 962 Rordorf, Willy, Sunday: The History of the Day of Rest and Worship in the Earliest Centuries of the Christian Church .... 959 Ruether, Rosemary R., The Church against Itself: An Inquiry into the Conditions of the Historical Existence for the Eschato- logical Community ...... 761 Ruiz Olabuenaga, J. Ignacio, S.J., Las religiosas en la Iglesia yen d mundo ...... 1162 Russell, D. 8,, The Jews from Alexander to Herod ...... 969 Rust, Eric C., Science and Faith: Towards a Theological Under- standing of .Nature ...... 353 Ryan, Mary Perkins, and Ryan, John Julian, Love and Sexuality: A Christian Approach ...... 577 Sandmel, Samuel, We Jews and You Christians: An Inquiry into Attitudes ...... 362 Sartory, Thomas, A ,New Interpretation of Faith ...... 733 Schillebeeckx, E., The Real Achievement of Vatican H ...... 352 Schillebeeckx, E., Revelation and Theology, v. 2 ...... 967 8chil,lebeeckx, E., 0.P., and Willems, Boniface, O.P., eds., The Sacraments in General." A .New Perspective ...... 750 Schlier, Heinrich, The Relevance of the .New Testament ...... 745 Schonfield, Hugh J., Those Incredible Christians ...... 976 Schroth, Raymond A., ed., Jesuit Spirit in a Time of Change.. 748 Scott, William, The Role of Theolog~ in the University ...... 738 8hea, F. X., The Role of Theology in the University ...... 738 Sheridan, Thomas L., S.J., aVewman on Justification: A Theological Biography ...... 761 Shuster, George N., Catholic Education in a Changing World.. 739 Siegmund, Georg, God on Trial: A Brief History of Atheism.. 1177 Sikora, Joseph J., S.J., Calling: A Reappraisal of Religious Life. 970 Simcox, Carroll E., The Historical Road of Anglicanism ...... 1174 Sloyan, Gerald S., ed., Secular Priest in the .New Church ...... 355 Smith, John E., Experience and God ...... 971 Southern, David W., The Malignant Heritage: Yankee Pro- gressive and the .Negro Question 1901-1914 ...... 1176 Speaight, Robert, The Life of Teilhard de Chardin ...... 740 Stover, Robert, The Nature of Historical Thinking ...... 347 Swanston, Hamish, The Community Witness: An Exploration ~ Some of tho Influences at Work in the .New Testament Com- ÷ munity and Its Writings ...... 361 Tartre, Raymond A., ed., The Eucharist Today ...... 963 ÷ Taylor, Michael J., S.J., The Sacred and the Secular ...... 1175 Tillard, J. M. R., O.P., The Mystery of Religious Life ...... 565 1968 Indexes Tillich, Paul, My Search for Absolutes ...... 562 Torres, Camilo, Camilo Tomes--His Life and His Message .... 1170 VOLUME 27, 1968 Trevor, Meriol, Pope John ...... 574 Urs yon Balthasar, Hans, Who Is a Christian? ...... 1166 1189 Valentine, Sister Mary H~ster, S.S.N.D.’, The Local Su- perior: Capstone of Formation ...... 1167 Valentine, Sister Mary Hester, S.S.N.D., The Post-Corwiliar .Nun ...... 1160 Voelkel, Kobert T., The Shape of the Theological Task ...... 966 )qagner, Johannes, ed., Reforming the Rites of Death ...... 964 Ward, Maisie, Robert Browning and His World: The Private Face ...... : ...... 186 Weatherby, William J., One of Our Priests is Missing ...... 753 Weissbach, Jtirgen, Two Studies in the Theology of Bonhoeffer. . 737 Westow, Theo, Introducing Contemporary Catholicism ...... 755 Wiesenfarth, Joseph, F.S.C., The Errand of Form: An Assay of Jane Austen’s Art ...... 740 Wildiers, N. M., An Introduction to Teilhard de Chardin ...... 1167 Willems, Boniface, O.P., ed., The Sazraments in General: A New Perspective ...... 750 Winckelmanns de Clety, Charles, S.J., The World of Persons.. 188 Wright, Addison G., S.S., The Literary Genre Midrash ...... 749

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