Why Religious .Life?

JEAN GALOT,~ S.J, Why Religious .Life?.

A Contemporary Question Why does the religious life exist in the Church today?* A number of religious, both men and women, are asking themselves this question. Promotion of the Christian laity has ilIuminated the saintly role .that the layman is to play within the Church and has called attention to the contribution he is to make in the consecration of the universe. But ~f sainthood is the normal goal of the layman, why bother to seek holiness, in the religious life? Christians are gradually .coming to understand dearly.that the layman’ is to pursue perfection’ in his own. way. Consequently, ’it is becoming less clear why perfection is to be sought in the convent or the cloister. More particularly, the development of conjugal spirtuality has revealed the value and nobi!it~i of Chris- tian marriage~the riches of the sacrament that elevates £amily life to a supernatural level. Hence souls who thirst for God can. seek the divine presence in married life. Is there any reason, then, to renounce marriage tO adhere to the Lord in the religious life? Furthermore, apostolic services which have been the traditional works of rdligious are being efficiently provided by laymen. Teaching arid nursing, social service ahd home care, these are apostolates which laymen are performing with remarkable competence. The apparent equality in terms of service, whether rendered by laymen or religious, gives rise to the question: Why emer religious life with a view to an apostolate which can be accomplished as well in the laystate? 4- Moreover, the lay apostolate may appear superior. He Jean Galot, s.J., is who is directly engaged in the world is more capable professor of dog- of penetrating today’s human milieu to deliver Christ’s matic theology at message naturally and efficiently, i Co]l/~ge Saint-At= bert; 95, chauss~e de Many religious communities do not give the impression Mont - Saint - Jean; of being adequately adapted to our age. Young people Ee.genhoven - Lou- ¯ This article, which first appeared as "Pourquoi la vie religieuse?" yam, Belgium.:. in Revue des communautds religieuses, v. 37. (1965), pp. 20-34, has VOLUME 24~ 1965 been translated by Raymond L. Sullivant, S:J.; 4Mont~e de Four- vi~re; Lyon V (Rh6ne), Franco 505 who desire to reflect Christ in the world are reluctant to set out upon a path where constraining barriers separate them from the rest of humanity. They believe that by remaining laymen they Will be able to adhere to the Church and to God’s own People in a more vital. -way, thereby giving apostolic expression to their existence. .. The recruiting crisis which .a number of congrega- .tions are experiencing makes the problem stand out in even greater relief. Are these communities in step with ¯ the contemporary Church? Is not religious life as a whole crippled by decrepitude? Does not the life’s de- creasing ability to attract young people indicate that congregations are no longer in step with pre.~ent dhy mentality and that they have outlived their usefulness? One could answer that the signs of age affect. only the exterior forms of religious life. But are not these forms the manifestation of a spirit? Does not the rapid expansion of saintli,ne~s among the laity oblige religious to raise the question: Is a vision of the Church without ¯ the religious life conceivable? Could not the religious state be a form of holiness which, having played a central role in Christian life for centuries, could now dis- appear to be replaced by other.forms? The fact that the Council accorded special attention to these problems, that its i resolution expressed the desire to see religious life develop with the life of the Church by adapting to the present day world, suffices to orient the answer to our questions. But a serious obligation exists to explore the problem in order to analyze the true meaning of religious life and its reason for being.1 Let us begin by considering the juridical structure which we customarily believe to form the framework of religious life. Canonically speaking, the state is constituted by the profession of the vows of poverty, chastity, and obedience. But let us attempt to trace the life blood to its source--to the gospel from which it springs and from whence life flows. In other words, let us briefly, determine the place which Christ wished to reserve for the religious life when He founded His. Church. x The diversity of recent publications on the subject attests to the need and widespread desire for a searching inquiry into the doctrine of religious life. We shall limit ourselves to two collective studies: La vie religieuse clans l’Eglise du Christ (Bruges: Descl~e de Brouwer); i Les religieux au]ourd’hu et demain (Paris: Cerf, 1964); and to two .individual ones: Soeur Jeanne d’Arc, Les religieuses darts l’Eglise et ¯ darts le monde actuel (Paris: Cerf, 1964); Gustave Martelet, S.J., REVIEW FOR RELIGIOUS Saintetd de l’Eglise et vie religieuse (Toulouse: Editions Pri~re et Vie, ¯ 1964). The last work mentioned, while brief, is outstanding for its 506 depth of thought. How Was the. foundation effected? The first two chapters of St~ John’s Gos.pel are extremely revealing in this respect. , This evangelist who employed the most perspective in writing an account of the life and work ¯ of Jesus and who, while supplying historical memories, reflected on their meanirig more than any otiier, places us, immediately after the hymn praising the Incarnation and after the witness of John the Baptist, before a double’image: Jesus ’sets about calling His disciples, He then accompanies them to the wedding feast of Cana where He ,operates His first miracle. Everything happens as if Christ had determined, from the beginning of the public life, the .two states which He wished to combine in His Church: the consecrated life, inaugurated by inviting the disciples to follow Him, and the marriage state, recognized while symbolically revealing His intention of tramforming it, of renewing it by grace. Jesus first institutes the consecrated life. He begins by requesting simple men to attach themselves completely to His person. It is by the adhesion of two disciples who have decided to follow Him and to share His company that the life of the Church is inaugurated. When the evangelist tells us that the first two disciples dwelled’near Jesus from that day (Jn 1:39), he advises us of the~e£act hour, "the tenth ’hour," in order to call attention to the importance of the event for-he has described the first day in the life of the Church.~ For the first time, a community of disciples is formed around the Master. We can realize the immediate relevance the e~ent assumes for the establishmentof the Church, this state of life in which one is entirely consecrated ¯ to Christ, a state to which certain souls receive a special call. The Apostles lived in this state, instituted in the number of twelve by Jesus, not simply in view of a preaching mission, but first of all to facilitate an intimate adherence to the Master; they are designated by Christ "to be his companions and to go out preaching at his command" (Mk 3:14). A similar concern attracts a more numerous group of disciples--and a few women who accompany Christ offering Him their existence and theii" devotion. The characteristics of this state are sufficiently clear from the Gospel without there being a question of + juridical organization as such. The central factor in ÷ "following’’ Chr!s~ implies .complete submission out of ÷ regard for Him, a break with one’s family, a renouncement of the trade practiced until then and of material Religious Life goods. It involves a community life.p01arized on Christ, "VOLUME 24, 196"5 = At least, it is the first day of the Church in process of formation; the Church will not be completely constituted Until Pentecost. 507 closer association with His redemptive work and apostolic mission. Fr6m these diverse aspects one can dis- cern ¯ the elements which will later constitute religious life: union ’with Christ through obedience~ chastity,. poverty, common life, and dedication to the apostolate. It is not yet a question of the religious life properly speaking, for as it was instituted by Jesus, the consecrated life is not specified a~cording to determined forms, nor is it organized according to ;i single structure. But it is inaugurated in keeping with a general principle, a" principle which will serve as a basis, in centuries to come, foi- various kinds of life--that of bishops and diocesan priests, that of religious and members of secular institutes, and that of various types of consecration in the world. The Place oI the Counsels in the Complete Religious Lile The Gospels open perspectives on consecrated life, this state which Christ desired for the foundation of His Church. Scriptm:e invites us to definereligious life in terms which go beyond the three evangelical counsels: poverty, chastity, and obedience. There has been a widespread tendency to adopt too n~irrow a concept of religious life, making .it consist in the mere practice of the three counsels and the profession of the three corresponding vows. It i~ true that on certain occasions Jesus makes a special plea for poverty, for separation from one’s family; or He .underlines the value of renouncing marriage. But these diverse elements draw their meaning from attachment to His person, an attachment that is immediate and exclusive. It is this tie which constitutes the central reality of the consecrated life. To consider the three "counsels" separately constitutes poor methodology and incurs a risk of arriving at a negative definition of the religious life which amounts to a refusal of the world. It is important to keep the summons: "Come follow me" foremost in mind, as it combines in a’ logical synthesis the various demands of poverty, chastity, and obedience. One could object that the attachment to Christ is obviously presupposed in the vows, that this requirbment underlies the three counsels. Nevertheless, what is fundamental is enhanced .÷ by being clearly ’expressed---by Being set forth not + ¯ merely as a suggestion, but in explicit ~ind concrete + terms as the complete and primordial object of the commitment. ~ean Galot, Hence the religious life is not to be too exclusively r~duced to the three counsels. In keeping with evangel- REVIEW FOR RELIGIOUS ical indications and the experience of religious life itself, 508 other features of ~he state deserve, to be emphasized in the. same degree: the total gift of self .to Christ; community life; the consecration of one’s entire existence to the Church and to the apostolate. ~ As a result of our attachment to Christ, we must stress the value of community life where the Master’s precept of mutual charity i:ari find integr~il fulfillment. Religious life tends to translate this ideal of love into strong ties of solidarity and teamwork~ . Wholehearted commitment..to the apostolate, whether by prayer and sacrifice or through activity, also warrants being considered essential to the religious life. At times during conciliar debate, one. received the impression that the religious life was recognized and esteemed because of the personal holiness which it fosters and that insu~cient attention was paid to .the consecrated person’s vigorous participation in the Church’s evangelizing mission. It is fortunate that certain fathers called attention to the apostolic aims of religious life--not failing to recall the effective witness value of these aims and the contribution of religious to missionary expansion. It is especially important to understand that the apostolic effort is not simply one of the fruits of religious life, nor the simple manifestation of the sanctity which the state encourages, For religious profession by its very essence entails a genuine commitment to the apostolate and involvement in all the activities which such a commitment implies. Thus to characterize the ;religious life in terms of the development of the interior life alone would constitute an incomplete assessment. While assuring such a development by an intimate adherence to Christ and by a regime of prayer, the religious must not be less concerned with the apostolic ascendancy of Christ over humanity. It is desirable that the very terms of religious profession express this apostolic commitment de- liberately as well as underline a total attachment to Christ and to fraternal charity within the community. The Essential Reality of the Church Thus it is as a state characterized by preferential love of Christ, by community, and apostolic love that the consecrated life would appear to be included in the very foundation of the Church. By considering the three counsels alone, the ecclesial role of religious life is less apparent; the vows of poverty, chastity, and obedience ÷ would appear only under the aspect of individual as- ÷ ceticism, or they may be considered as a simple enrich- ÷ ment of the Church rather than principles of a form of life which constitutes a necessary element of the Church l~ligiou~ Li~v herself. The Savior wanted the consecrated lives of His disciples and women followers to form the cornerstone VOLUME 24, 1965 of His Church, the very first stone. 509 To gain insight into Christ’s will, let us recall what the Church permits us to see in the depth of her being--in revelation. The basic aim of salvation’s plan is to establish a :covenant between God and humanity. A new covenant, an ideal one, was announced by the prophets, particularly by Jeremiah and Ezekiel. At the Last Supper the Savior manifested His intention to found this covenant by His sacrifice and to render it forever present by the Eucharistic service. Now the covenant is fulfilled not between God and each individual but between God and the community of His disciples founded by Jesus, a community destined to regroup all of humanity in unity. The Church was instituted as the community of the covenant. The great value which the consecrated life has for the covenant community is immediately discernible. Cove- nant signifies the union of man with God. In the consecrated life, this union is a~sured in the most immediate, direct ~ay. It is not an attempt to unite with God through the mediation of terrestrial goods but through a way of life in which the basic value is Christ Himself, all other treasures being renounced. Nor is the adherence accomplished through the mediation of human love as in marriage. Every affection is focused upon Christ in person. Consequently, the covenant is intimately bound up with this, and the Church fulfills herself in depth as she should truly be. Mankind enters the covenant founded by Jesus through human persons who attach themselves to Him directly and completely. The foregoing truth is revealed in a particularly striking way by the consecration of virgins. By this means the Churcli assumes concretely and fully her identity as Bride of the Savior through the virgins who profess to live ’for Christ alone by reserving their heart entirely for Him.3 The covenant was originally announced through prophetic oracles in the form of matrimonial union, and Jesus chose to fulfill these oracles by presenting Himself as the Groom. According to St. Paul, the Church is His Bride; redemption itself is envisaged as the act of love par excellence, the model of conjugal love: "Husbands, love your wives as Christ loved the Church and gave himself up for her" (Eph 5:25). The Church’s act of attachment to her Spouse is manifested ÷ most integrally in the action of those souls who were ÷ regarded from the very earliest times as the brides of ÷ Christ, those who vow him a virginal love. The basic reality of the Church involved in this consecration is lean Galot, $.]. thus revealed in the bond uniting the Bride to the divine Spouse. REVIEW FOR RELIGIOUS s This truth is made remarkably clear by Father Martelet, Saintetd 510 de l’Eglise, pp. 37-9; 51-3. Community charity is another element of the basic reality 0f the Church. The mutual love arising from the supernatural adherence to Christ which unites the mere- ¯ bers of the Church arose in the community of disciples who surrounded the Master, and it tends ~o develop most genuinely .and c0mplet~ly~ in religious c0~amunities-- ¯ where the Church’s fulfillment is expressed in exterior actions, thereby permitting the greatest growth of inti- ¯ mate charity. And .finally it is tO be pointed out that apostolic d~namism is not superimposed on the Church from without but is a part. of her very reality, as the event of Pentecost shows. The Christian community, at the moment when it was officially established as the Church by the power of the Holy Spirit, was constituted in a state of apostolic expansion. The grade received from .above transformed and sanctified the disciples causing them to radiate their testimony in the milieu where they were called to labor. Similarly, the consecrated life by chan- neling all the forces and resources of human’ existence in the service of the apostolate, fulfills the Church’s mission in a most integral manner. If one recalls the most fundamental aspects of ihe consecrated life, one must- conclude in consequence that they are the. integral realization of the. Church in keeping with her fundamental marks: covenant community, imutual union, zeal of apostolic expansion in the world. In fact, one recogr~izes the marks of the Church according to the classical enumeration: holiness through union with God, unity, catholicity, and apostolicity. The comparison indicates.the extent to which the consecrated life is a necessary constituent of the Church. The ~Religious Li[e andHierarchical Structure It is important to clarify the position of the consecrated life in the Church. In its diverse forms (including the religious life, the most important of these), it does not enter into the hierarchical structure, the latter being concretely determined by the sacrament of order. It occupies no degree of order Within the hierarchy, nor can it be inserted between the clergy and ,the laity as an intermediary state. The question has recently been raised: Does the religious life belong to the structure of the Church?. One must respond in the negative inso- ÷ far as the.hierarchical structure is envisaged. But.there ÷ is also a spiritual structure of holiness and charity which is essential to the Church and of which the religious life is an indispensable element.4 The two structures are,

¯ It would appear’perhaps excessive ~o define with Father Martelet VOLUME 24, 1965 .($aintetd de l’Eglise, p. 102) the "hierarchical pole" as the’love of Christ for the Church and the "charismatic pole" by the Church’s furthermore, closely related; and the religious l~fe,’ as all of Christian life, submits to the direction of the hierarchy. It is’ dependent on those whom Christ wished to be the shepherds of the community. Yet this dependence does not exclude a certain autonomy in the sense that the hierarchy is destined .neith6r ¯ to create no~ to dominate.the religious life. The fact that religious institutes, have seldom been inspired or fot~nded by the hierarchy warrants reflection.5 Marked by charismatic origins, most. institutes have been founded by a layman or a priest who developed a .~ensitive aware- ness of. the Church’s quest for holiness or of one of her particular and pressing needs. The founder wished to structure a kind of life that would meet this need and attract disciples in his steps in order to. perform a ~pecific work more perfectly. The religious life was ¯ thus formed "from below," from a stimulus produced by the Holy Spirit in the soul of the founders. The hierarchy’s role has been to approve the society and its work and to utilize the spiritual and apostolic resources which religious put at its disposition for the pastoral task. The wisdom of the Church .and her leaders is to be admired for safeguarding this autonomy of religious life and for recognizing .therein an authentic action of the Holy Spirit which was to be "respected. Thus religious life, within the whole of Christian life, testifies that in:keeping with God’s plan divine lights andener- gie~ communicated to men are not exclusively reserved to the hierarchy, that the Spirit continues to breathe where it will--upon simple members of the Church as well as in the soul of her shepherds. The specific purpose of exemption is to permit a more "universal development of the inspiration which gives rise to religious institutes,~ As we have pointed out, exemption does not aim to withdraw religious life from the control of the hierarchy ’ but rather to rehder its members more freely accessible for the service of the

love for Christ, for the charismata imply Christ’s love which is de- sirous of spreading throughout humanity and religious life entails a special love on the part of the Bridegroom. It is rather a question ¯ -of .two aspects of union or mutual love. One concerns the social .4" organization of the Mystical Body and the other its spiritual life. ~ Father Martelet (Saintetd de l’Eglise, p. 96) judiciously observes that the bishops who have exerted an influence on the religio.us life have done it’less in virtue of their office than as a restilt of the spirit-. ual fashion in which they exercised it: St. Basil, St. Ambrose, St. Jean Galot, S.J. Augustine, St. Fran(is de Sales.. e It seems to us that exemption does not aim simpl~ at guaranteeing REVIEW FOR" RELIGIOUS charismatic inspiration, as Father Martelet believes (Saintetd de l’Eglise, pp. 99-I00), but rather thai it assures the universality of a 512 form of holiness and of apostolic endeavor. universal, government" of the Church, the Pope and. the college of bishops.. In fact, exemption concerns only the lbcal hierarchy, the government of a particular, diocese. For religious life normally tends to assume dimensions whiqh surpass diocesan confines, it aims to promote a ffni~,ersal form of holiness which will respond to the aspirations of a .large number .of souls in the Church; it wishes to establish communal charity, to. unite Christians’ of several ~.r..e.gions or~countries. It seeks to develop apostolic woi:ks which cross frontiers and ~o expand, most especially into mission .areas. This .universality. which justifies exemptioh, far from robbing the Church. of religious life, renders, the latter more coextensive with the Church as a whole, making it a more integral part of the universal Church. The important role played by religious in missionary expansiofi testifies that exemption has guar.anteed "a more universal evolution of the Church and rendered personnel readily accessible to the will of the sovereign pontiffs. " Religious Life and Sacramental Structure. Difficulty in determining and ’evaluating the role of religious life within the Church may result from the fact that the state is not founded on asacrament. There has been a tendency to compafe the religious state ~ith the priestly or marriage states, giving preference to the latter because of their si~cramental origin. Is it possible, in fact, tO say that religious life derives from a sacrament? We must affirm that it falls within the development of baptismal effects and develops ac-. quisitions received" through baptismal, consecration. The baptized person belongs to God and shares in divine holiness. This sharing finds full expression in the religious life. ’ Nevertheless, religious life, which is a response to. a special call from the Lord and which has extremely elevated objectives, cannot be fully explained by the effects of baptism alone. The life arises from ~charisms which surpass the life of the baptized; and it involves commitments which, while fulfilling the baptismal promises to the maximum, go far .beyond whai is required of other Christians. .. We must, then,, recognize that the religious life as such does not result from a sacrament. It is true that the entire life of the Church is affected by the sadraments-- ÷ but there are also extrasacramental influences within ÷ the Church. Just as the hierarchical structure does not enjoy a monopoly of the Holy Spirit’s inspirations, the. Religious Li]e sacramental structure enjoys no monopoly of the sources of grace. The sacraments are not to be conceived as VOLUME 24, 1965 the only principle¯of sanctification. Experiences in the life of the Church and in the individual lives of saints reveal the importance of extrasacramemal grates, and the .numerous divine interventions in humhn history not be limited to the. sensible signs which ,constitute .the seven sacraments. There is no inferiority implied for. the religious life in its inability to be traced to a. sacramental origin. There would be no p0intl in drawing.a comparison with the priestly state, a reality of a..different order. The priesthood regults from a sacrament because it is destined to assume liturgical and pastoral functions. within the Church. To fulfill such functions is not ’the purpose of the religious life. Let.it suffice to mention that the two states are united in the case of many religious. They cannot, consequently, be opposed. .. On the other hand, the comparison of the religious and marriage states is legitimate. Why is the first a sacra- m~nt while the latter is not? If one recalls that the Councilof Trent proclaimed the superiority of the state of virginity oyer that of marriage, it may appear sur- prising that virginal consecration is not the object of a sacramental ceremony. Yet the very reason for the superiority of virginity enables us to glimpse a response to our problem. Virginity tends to realize the nuptials of Christ and-the Church directly, while marriage is only. a sign of this union, realized through the media~ tion of the human person of the partner. Profession attaches the ~eligious to Christ Himself as .the Spouse. It is therefore through plenitude not default that profession is not a sacrament~ As a sign or symbolof Christ and the Church, marriage is a sacrament; as a reality of nuptials in which Christ becomes the authentic Bridegroom, virginal consecration is not a sacrament. Profession is not of the order of a sign but that of the reality signified. It thereby anticipates the future life where there will be no sacraments because the sign.s will hax;e.given way to the spiritual reality they represen.ted. Thus while marriage symbolizes the union of Christ and the Church in view of the latter’s realization through human intermediaries~ virginal life accomplishes this union directly through anticipation of the celestial life. From this viewpoint, virginal consecration can be con- .sidered paralle! to martyrdom. What is called the baptism of blood goes beyond the sacrament: it is no longer a sign of the death of Christ but the reality of this death as lived by the disciples of Jesus. Rather than being a symbol of the passage from death to resurrection, gean Galot, S.]. it accomplishes this passage to blessed immortality. Vir- ginal life, through a kind of death to the flesh, inaugu- REVIEW FOR RELIGIOUS rates the passage to the immediate possession of the 514 Groom in spiritual intimacy. Hidden Holiness and Bearing Witness In characterizing ~he ieligious life’s .essential role in the Church, there is frequently a tendency to evaluate it in terms of testimony given: as a result of their con, secration, religious are called ~ost especially ~o bear witness to Christ, to. His sanctity,..His charity, His ¯ chastity, His obedience, His’ apostolic zeal. We gran.t that this witness value is of considerable importance, but it .is not primordial. Testimony a~ises from. the .visible aspect which the religious life must assume, and it manifests the .exterior influences resulting from this visibility. But the first contribution of religious life is invisible, fulfilling a role which can be called ontological and helping to nourish and to develop the very reality of the Church. It is the Church’s hidden sanctity which is enriched by religious life,-the secret union of the Church with Christ consummated ¯ by virginal consecration. The Church’s invisible apostolic, efficacy is increased by the prayers, sacrifices, and the other activities which the religious state entails. One must consequently avoid restricting the problems of religious life within the narrow perspective of testimony. It may happen that poverty in certain institutes is profound and genuine, and yet scarcely any witness value may be apparent as a result of circumstances or some particular feature of observance. The fidelity of a chaste heart is interior; numerous acts of charity and obedience in religious life are not visible to ChriStians outside the cloister, and these acts should not become public. A certain preoccupation with testimony is legitimate, but it should neither diminish nor obscure the more essential will to live in all sincerity the demands of the consecrated life under the eyes of the Savior alone in "order to belong more exclusively to Him. Ex- cessive concern for testimony could lead to the erection of a facade at the expense of the humble construction of the reality of the Church. Furthermore, the contribution of the consecrated life to the holiness of the Church enlightens the religious as to his ecclesial respomibility. It should quicken his conscience to the.repercussions of his mo~t secret life within the.. Church; even those acts which are witnessed by no one are destined to-sanctify humanity, to enrich the Church as a whole. The existence of. a ~eligious + makes, no sense except within the framework of con- + structing the Mystical Body of Christ. This activity + should be first of all hidden and silent.. Witness value follows as the second feature of the ¯ Religious Li]e religious’ contribution, to the sanctity Of the Church. It is this visible aspect, .the aspect of the sign,, which has VOLUME 241 1965 inclined theologians to refer to the religious life as a 515 "saci’ament." r There is no doubt that in the Church. the religious life contributes a f~ndamental.kind of witness. It is of a nature which ~timulates Christians in their efforts toward~ holiness and influences non-Christians by rendering them sensitive to the force of the evangelic.al message. This testimony is above all concerned with the abso- luteness of God. The consecrated life gives .eviden.ce that God .deserves to be loved above all things--to the point that man should ’abandon all to adhere to Him and to promote the extension of His kingdoha. It. is also a witness to prayer, especially in the con- temPlativelife, bu~ in. the active religious life as well. At a time when the value of man tends to be measured in terms of the visible efficacy of action, it is important that special attention be given to prayer. The testimony of communities established on the basis of Christ’s charity encourages other Christians to place no limit on. love for one another. And there is the test!mony Of poverty, chastity, and obedience, as witness which encourages lay people in their journey on the road of detachment and unselfishness, of conjugal, chastity, and of submission to Church authorities. Finally, there is the witness value of apostolic’ activity Which. stimulat.es .zeal throughout the entire Christian community. This reaction is apparent today in many missionary fields where laymen in ever-increasing numbers are following the example given by religious. The Value of Religious Life and Adaptation While attempting to establish the place of the religious state in the life of the Church, We have answered in global fashion the questions, raised in the introduction to this article. We shall now summarize the important points to .bring the answers sharply into focus. It is true that laymen should pursu, sainthood. We are to rejoice that the Christian layman today is in, creasingly conscious of the nobility Of his state and the demands of’ perfect.ion which this role entails. In addition, according to Christ’s plan, a more complete form of holiness, that of the consecrated life, is necessary the Church and must develop within her. The Gospel call: "Come follow me" is ceaselessl~ repeated in all ages 4. to attract certain of the faithful to .make a fundamental 4. contribution to the formation and expansion of the 4. Church. Direct union with the. Savior is irreplaceable. ’ It can be achieved by the complete abandonment of Jean Galot, goods and family, the consecration Of all one’s forces

REVIEW FOR RELIGIOUS ~ See J. M. R. Tillard, O.P., "Religious Life, Sacrament of God’s Presence" and "Religious Life, Sacrament of God’s Power," REVIEW FOR RELigiOUS, V. 23 (1964),’pp. 6-14; 420-32. and activities to the apostolate. These actions are facil- itated by community life founded exclusively on the love of Christ. Since marriage is to be considered the sign of the nuptials of Christ and the Church, all the importance which is legitimately attributed to this sign also en- hances the value of the religious life where.the nuptials with the divine Spouse become a reality. Souls who ardently search for the presence of the Savior can find Him through a human intermediary, but Christ is en- countered more dynamically through the direct adherence of virginal consecration. The two approaches are on a different level: the religious life anticipates here on earth that possession of Christ without an intermediary as it will be accorded in the celestial state. As for apostolic services, laymen can assume them on a basis of equality with religious insofar as exterior action and efficiency are concerned. But nothing can replace that holiness in the service of the apostolate resulting from the consecration of one’~ entire being to the Lord. Wherever apos.tolic activity is animated by a more complete love of Christ and a more devoted love of neighbor, it acquires a superior value and its invisible apostolic efficacy ig considerably increased. If we keep in mind that the apostolate is a means of com- ’municating holiness, the role that the consecrated person is to play in the Church’s apostolic life becomes immediately evident. His contribution cannot be considered as the mere equivalent of that of other Christians. The apostolate is to be judged according to its soul rather than its external works. Religious institutes are making a great effort towards adaptation. It is hoped that these efforts will pro, duce a vital thrust towards encounter with contemporary humanity. That such an effort may require painful sacrifices of those religious who are imbued with traditional practices is readily conceivable, but the generosity ¯ characteristic of the religious state is capable of making sacrifices. Thanks to such a spirit we can hope that the religious life will occupy that vital role within the Church and the marketplace which our Lord accorded it.

4. 4- 4.

VOLUME 24, 1965 JEAN DANIELOU, S.J. The Placeof Religious in the Structure of the Church

One* might wonder why the Council in The Constitu- tion on the Church treats religious life along with the hierarchy and the laity. The reasons for this are pastoral. Religious, men and women, contemplatives or missionaries, are in fact an essential component part of the Church. The eminent place which women occupy in the Church is particularly under the form of religious life. Besides, inasmuch as religious life is a total consecration to God, it appears as more than ever necessary in a world which tends to construct itself outside of God, because without worship the world of the future would be an inhuman world. Finally, from the ecumenical point of view, the neglect of religious life by the Council would be incomprehensible in view of the fact that it has always held a respected place in the OrthodoxI world and that Protestantism is now rediscovering it. But these reasons would not be absolutely decisive if religious life did not constitute an essential part of the structure of the Church. Furthermore, the primary object of the Council is, as Pope Paul reminded the Fathers in opening the second session, to give the Church the opportunity to define her structure. If religious life was only one form in the history of the universal vocation to holiness in the Church, it would be acceptable to treat Jean Dani~lou, S.J.; 15, Rue Mon- it as such.. But this precisely appears contrary to the sieur; Paris 7, whole tradition. Certainly all aspects of the Church are France, is professor of theology at the Institut Catholique ¯ This article appeared originally in Etudes, February, 1964; it of Paris. was translated by Sister M. Janet, c.s.J.; Archangel College; Engle- wood Cliffs, New Jersey. REVIEW FOR RELIGIOUS 1 See o. Rousseau, "Le r61e important du monachisme dans l’Eglise d’Orient," in II monachesimo orientale ["Orientalia christiana ana- 518 lecta," n. 153] (Rome: Pontifical Institute of Oriental Studies, 1958). in a sense mutually shared: there is a universal priesthood; there is a Universal interdependence of the Christian people; there~is a universal vocation to holiness. But each one of these aspects also presents its established form. This is true of the hierarchy and of the laity;, we wish to show that it is also true of the relig.ious state. The first question is that of the basis of the religious state in the New Testament itself. In reality there is no ¯ divine right to the structure .of the Church except insofar as it rises from its institution by Christ and the Apostles at least in its beginnings. How does this affect our question here? This is the problemof the evangelical counsels. We must examine it rigorously. But first we must note that we are speaking here of the evangelical counsels in the strict sense, that is to say, not insofar as they mean a universal call to Christians to an evangelical life of poverty, "chastity, and obedience, but insofar as they point out the proper means to realize this call, means which establish a particular state of life to which all are not called. What is there concerning this in the New Testament? ~ It does not seem that the three counsels, as held by traditional teaching, are on the same plane. Poverty appears above all as the expression of the primacy of the kingdom of God which must be preferred to all else. And this disposition is eSsential to the Christian ’vocation. Nevertheless, the principle of poverty as expressed in" a particular state of life is clearly indicated. Hence, the words of ChriSt to the rich young man, even if they .express first of all the primacy of the Gospel over the Law, undoubtedly suggest also that the evangelical ideal can be expressed in the form of an effective renouncement of the possession of material goods which constitutes in itself a state of life which is more perfect. "If you will be pbrfect, go, sbH all that you have and follow me" (Mt 19:21). Like pove~’ty, obedience is first of all the expression of the primacy of the divine will. It finds incomparable expression in the obedience 6f the Son to the Father; and in this sense, it is the Christian vocation itself. But this obedience can also take the form of a renouncement of self, determination related to that particular resolution of the divine will which is precisely the effective 4. renouncement of property and of marri~ige and which ÷ is not demanded of all. It is in this sense that St. Paul 4- speaks, concerning widows, that is, women consecrated to God, about fidelity. Indeed, he blames those women Place o~ Religious who have violated "the promise they have made" (1 Tim 5:12). Obedience appears then as the very form of VOLUME Z4, 196S a life consecrated to God inasmuch as-this life ex- 519 presses the definite promise to submit oneself to a certain state of life rather than as a special observance which would be added to other states. This is then already what will later become monastic obedience. And it is more obedience to a rule than to a person, the superior having only .the duty of being the guardian of the rule. Nevertheless, poverty and obedience as expressio.ns of a state in life are only. suggested by the New Testament. This is in contrast with virginity consecrated to God which is taught b’y Christ Himself as a mystery to which only certain souls are called. The disciples ask Jesus: "If such is the condition for marriage, it is better not to marry." And Jesus replies: "That conclusion cannot be taken in. by everybody, but only by those who have the gift" (Mt 19:10-1). Very clearly then, here is a special state which is not a component of the Christian vocation in itself. Elsewhere, it is about virginity that Paul uses the word counsel; and this is the only case where the word appears in this sense in the New Testament (1 Cor 7:25). The distinction between a commandment, which is addressed to everyone, and a counsel, which is a call from the Lord to some, is here clear. Furthei"more, the existence of virgins consecrated to God in the primitive Christian community is attested to by the New Testament. This is the case of the four daughters of the deacon Philip (Acts 21:9). The text says’ precisely .that these virgins were prophesying. This description gives authority .to add another element to the matter of the New Testament origin of the religious state: virginity appears in connection with the charismata and so constitutes a link with the action of the Holy Spirit in the community. This fact is also attested by the Didache. Therefore, this charismatic aspect will remain a characteristic of the religious state. The fathers Of the desert and the stylites are charismatics. The great religious orders are of charismatic origin. They witness the liberty of the Spirit in the heart of the Christian community. Benedict, Fr.ancis, Dominic, Ignatius, and Teresa are. expressions of the charismatic action of the Spirit in the building of the’ Church alongside her hierarchical action. The orders which they founded are .÷ the necessary institutionalization of these charismata to assure the permanence of their presence in the Church. Therefore, the New Testament attests to the existence of a state of life consecrated to God, related to the ¯ .lean Dani~lou, S.]. charismata, and expressing itself above all in virginity. But does this state constitute an order properly speak- REVIEW FOR RELIGIOUS ing, comparable to the laity or to the hierarchy? Theie is place for an objection here. It is evident that the New Testament includes a call to the practice of the evangelical counsels. But is. not this call something personal which can be addressed to clerics or to the laity and does not constitute a special order? In this case, it would be this call alone which would be primary and would have its source in the New Testament. The realization this call in the form of the religious state would only be an historical development. This question leads us to examine more closely the teaching of the New Testa- ment and of early tradition. This examination reveals to us the presence in local communities from the. beginning of: a special order, alongside the hierarchy and the laity, which is characterized by a total consecreation to God. In this sense, the New Testament speaks of a consecrated celiba6y, the order of widows (1 Tim 5:3-16). This order is Pa{allel to the order of presbyters (5:.17-20). Therefore it really was an order in the heart of the community. The function:of this order, from its origin, is that of the religious sta~e: "The woman who is. indeed a widow, bereft of all help, will .put her trust in God and spend ¯ her time, night and-day, Upon the prayers and petitions that belong to her state" (5:5). Later the place of the order of widows will be compared to that of an altar in the church.2 They represent that.continual prayer which is a pillar of the community parallel to the hierarchy and which still today makes up the irreplaceable char- acte~ of the contemplative life in the Church. BuL very early, the virgins ’who existed from the beginning ’in the community constituted also an order by virtue of their resemblance to that of the widows. Doubtless it is in this way that we must understand the word of Ignatius of Antioch, speaking of "virgins called ’widows.’ " In any case, one 6f the most ancient rituals that we possess, the Apostolic Tradition of. Hippolytus of .Rome, which dates from the beginning of the third ¯ century and represents a much older state, enumerating the different orders of the Church, mentions virgins after priests and bishops, but before subdeacons and lectors,. A text of the same ritual distinguishes three categories in regard to the discipline of fasting: virgins and widows, laity, and bishops. No text is more clear on the distinction of the three orders.3 At the same period, at Alexandria, Clement and Origen give witness to the existence of an order, of virgins and of ascetics. Therefore it is certain that, in the words 6f Plus XII, "according to the apostolic fathers and the oldest ec- Place o Religious ~P~lyca~:p, Letters, 8, 2. t 8 See J.-M. Hanssens, La liturgie d’Hippolyte ["Orientalia christi- VOLUME 24, 1965 ana analecta," n. 155] (Rome: Pontifical Institute of Oriental Studies, 1959), pp. 153 and 372. 52! clesiastical writers, it can be easily established that in different churches,’ the followers of a life of perfection constituted an order and a class in the society." 4 At first, this state of virginity" or celibacy was lived in the local church community where it constituted a special group. Beginning in the fourth century with Anthony, the ascetics separated themselves from the community and retired into solitude; hence, the ,her- mit’s.life was identified with the practice of the counsels. Soon, others, following Pachomius and Basil, organized communities of ascetics and began the cenobiti- cal life. These two constituted, arid continue to .constitute in the Orient, the monastic order formally distinguished from the hierarchy and from the laity. This appears in a manner particularly clear in the Ecclesiastical Hierarchy of pseudo-Dionysius the Areop- agite at the end of the sixth century; in this’ work, monastic life is treated at length as an order in the Church along with th~ hierarchy. In the West, religious life developed in multiple ways according to constitu- ¯ tions approved by the Church, but everywhere and always, "the .public profession of the evangelical counsels was counted among, the three principal ecclesiastical orderL" 5 What is fundamentM is that throughout all these de- velopments the effective, practice of the evangel!cal counsels has always been presented under the form of an "order," having its own law in the Church whether it is a question of "widows" of an apostolic community or .of religious congregations today. The forms of the "ordo" have been very diverse. They continue this diversity today, from.the orders with solemn vows to the secular institutes. But if we look at them from the theological instead of the canonical point of view, we see that these forms spring from the same source in the Church. This definition of the practice of the evangelical counsels as a rule in itself is ~xpressed by the. fact that the Church does not consider it as legitimate except when she recognizes it; evidence for this can be seen even as .far back as .Ignatius of Antioch Where he says that anyone who wishes, to practice virginity must so advise the bishop. Hence, the practice of the evangelical counsels isestablished in.a state of life which has its own rights and duties. From this, we also understand the fact that the Church has always fought the tendency to generalize the effective practice of the counsels and to consider ]ean Dani~lou, S.]. them as essential to Christianity..Such a tendency was very strong in the first centuries in partict~lar, and REVIEW FOR RELIGIOUS . --- * Provida Mater, Acta Apostolicae Sedis, v. 39 (1947), p. 116. B Provida Mater, Acta Apostolicae Sedis, v: 39 (1947), p. 106. against it the Church has always defended marriage not only as legitimate, but also as constituting a real vocation to sanctity. In. fact, .she has always supported the ~ight to private property and to wealth. In this way, she set the foundation for an authentic.lay spirituality to be considered as develOping in line with the vocation of the laity in the Church .and not as a participation in the religious life as the only vocation to’sanctity. But at the same time, she als0 founds the religious state as a state of life in itself,-distinct from the laity and from. the priesthood not only by its function in the Church but also by its means to sanctity. Therefore, it is clear that the evangelical counsels can be partihlly lived outside the religious state since each aspect of the Church participates in some way with the others. But they are then a sort of equivalent to the religious state. In other words, the practice of the evangelical counsels is not bound to the essence of the lay state nor to that of the priesthood. On the contrary, it is bound ’to the essence of the religious state. So, it would be erroneous to speak of the vocation to the counsels as universal and to see in religious life only their principal form. This is. contrary to truth. It is the religious state which is the normal f.orm of.the practice of the counsels. Therefore, the religious state is the. proper object of a chapter on the counsels. The celibacy of priests in the Westei-n Church poses a special problem. I~ appears, in fact, to be distinct from a partial participation in the ideal of the counsels, and to be situated in a direct line with the vocation of the ¯ priesthood. Now, this vocation is defined above all as that of the pastor who gives his life for his flock. Celi- bacy appears here not considered in itself, as is the case for religious life, but as a consequence of priestly life in its fulfillment. That is why it is essentially in the study of the priesthood and its duties that celibacy is to be situated, not in the study of ~he effective practice of the evangelical counsels. The priestly celibacy would otherwise appear as an imperfect participation in something which religious practice more perfectly. To this point we have established that the origins of the religious state were instituted by Christ Himself and that the effective practice of the: evangelical coun- + sels did indeed constitute a way.of life,, an "ordo," .dis- ÷ tinct from the laity and from the priesthood. It remains to show in what sense it is part of the structure of the Church. This is already apparent, in the facts. For Place o] R~ligious " Hippolytus of Rome, the order of virgins was part of the structure of the local Christian community. And VOLUME 24~ 1965 this form of consecrated virginity may very well be re- 523 .appearing in our day, as in’the case for the "Auxiliaires de l’apostolat." The religious state is recognized by canon law ag one of the three orderswhich make up the universal Church.° The experience of bishops attests that where monastic life does not yet exist, the Church has not established-firm roots. Then, too, it is characteristic of a living Church to bring forth vocation~ to a life of the counsels. On the other hand, it is clear that religiou~ life does not belong to the structure of the Church in the same way as the h!erarchy, although it is essential to that structure. First, it can be said that the religious state is not part of what is, strictly speaking, the condition required for th~ existence of a Church. A Church cannot exist without priests who distribute the sacraments and the word of God nor without people to receive them.. But the hierarchy and the Christian people are the minimal conditions. If we envisage the Church in her fullness, in her integrity, to quote Monsignor Weber, then it is necessarily composed of lives consecrated to God. These lattei; are the sign of the very flowering of the community. As long as they remain unborn, the community is not fully complete. And now we take up the characteristic of the aspect of the structure of the Church which corresponds to the religious state. It is concerned with the purpose of the Church which is holiness, as Plus XII wrote in the constitution Provida Mater.~ This purpose evidently concerns all Christians. But, it implies a communal expres- Sion which will manifest itself not only individually but also in the very structure of the Church. This purpose, which is perfect union with Christ and which will not be consummated until our life in heaven, is already visibly signified in religious life. That is why thb liturgical consecration of virgins symbolized, from the times of the first Christian community, the nuptials of Christ and the Church: ,lust as the hierarchy is the organ by which the life of the risen Christ is communicated through the sacraments--and withou’t which this life would not be commhnicated--and just as the sacraments create a milieu of grace vhere holiness is possible, just so, the religious state is the expression of the perfection ofthis holiness by creating conditions which favor 4. the flowering of the gcaces given by the sacraments. .4. But the purpose of the Church is not only the sancti- 4. fication of Christians but the glory of God. Here again, the religious state, especiall~ under the monastic and lean Daniilou, S.]. contemplative form but also under the apostolic form,.

REVIEW FOR RELIGIOUS ~ See also Provida Mater. Acta dpostolicae Sedis, v. 39 (1947), p. !16. 524 r Provida Mater, Acta Apostolicae Sedis, v. 39 (1947), p. 115. is the expression, at once communal and personal, of this end of the Church. Through the Divine Office, it perpetually represents the praying Church before the Trinity. It thus app.ears as a necessary function of the whole Body. "The Church," said Berdyaev, "cannot exist’ without bishops and priests,~.bfit.she lives’and breathes through the martyrs and the ascetics." The Council is founded on the prayer of the Carmelites as much as on the authority of the bishops. This function of adoration appears even more vital for the Church and for the entire humanity as the world today separates itself from God and tends to smother itself in introversion. The function of monasteries as places of recollection is even more necessary for lay people as they are more involved in the world. Finally, another function of religious life is its eschatalogical significance. It appears as a foretaste of the life of glory that lies beyond our terrestrial tasks. In this sense it constitutes a reminder to men, engaged in earthly cares, of their real end. By detachment from riches, from pleasures, and from ambitions, it shows that worldly goods are not reality; it turns our gaze toward heavenly goods. Here again, the intensity of the religious life will determine its effectiveness as a counterbalance to worldly attractions. In ce}tain epochs, its attractiveness was such that it magnetized even the most powerful energies. It represents an advance guard of the Church which the laity needs to maintain the difficult balance between a life absorbed by the tasks through which they sanctify themselves but which at the same time are a heavy burden on them. Having said this, we have defined the religious state in itself, but it remains irue that the religious state is no more separated from the tasks of the Church. than the priestly state or the lay state. In this sense r~ligious participate in numerous cases in the priesthood and in the episcopacy and hence are introduced into the hie~’- archical ministery; furthermore, women religious carry a large part of the responsibility for building up the universal Church in their work of the apos.tolate, especially to women. It is impossible to define limits in an absolutely rigorous way. But this is why it is first of all necessary to distinguish definitively the "states." It is in the measure that the religious state is first of all recog- 4- nized in its nature, its function, and its own mission, that its participation in the communal life of the Church will be manifested more easily. Place ot Religious

VOLUME 24, 1965 SISTER HELEN JAMES JOHN, S.N.D. Rahner on Roles in the Church

Recent discussion on all sides points toward a general redistribution of responsibilities in the life of the Church. Laymen are taking on tasks previously reserved to the clergy, as theologians, missionaries, leaders in Catholic Action; they are increasingly consulted in matters of Church teaching and government. Women are less and less silent in the Church as the days go by; they have gained admiss, ion~ to the ~anks of the theologians, petitioned for their own representatives at the Council, even attracted serious theological attention to the question of giving them holy orders. The Council itself has given greater dimensions to the office of bishop and may well authorize a married diaconate in some parts of the world, and in the Western Church we have seen a few real instances and heard a vast amount of discussion of married priests. In the United States the active orders of women have long been running their own aggiornamento through the Sister Formation Movement and the Association of Major Superiors, and of late they have been exhorted by Cardinal Suenens to realize more fully their position as "auxiliaries of the clergy" and called on by Michael Novak to enter the mainstream of secular life. When sweeping changes are to be made, it is pecu- liarly important that the people making them should + understand the.meaning and purpose of the institutions 4. to be changed. In the matter of roles in the Church it has long been customary to appeal too the definitions of Sister Hden canon law; this will no longer suffice, for the ongoing James John, S.N.D., discussion looks precisely to effecting changes in that is stationed at Trin- ity College; Wash. law. What we need now is a theological perspective; and ington, D.C. 20017. this is precisely what Karl Rahner has to offer. From his numerous, often technical, essays and conferences, REVIEW FOR RELIGIOUS we can assemble the main lines of a coherent and illuminating theology of vocations. This doctrine will not provide cut and dried solutions ’ to our current problems; Rahner endears himself to our own generation by his willingness to raise questions to which the answers are not indexed in Denzinger. But he can help us mightily to see just what is at stake in the decisions which must be made. Rahner’s key principle iia this area is universal and unequivocal: "Through sacramental consecration and empowerment every Christian, in the Church is constituted, qualified, and in duty bound to a position and task of active co~esponsibility and work inside and outside theChurch." l~His further explorations into the meaning of the layman’s situation, the official hierarchical apostolate of the clergy, and the eschatological witness proper to the religious are all to be understood as explications of this central theme. Layman, cleric, and religious alike are active members of the Church, called ¯ to take their special parts in the Church’s.own task-- to make manifest in ...the world the victorious coming of God’s grace from on high. All the functions of all Christians are encompassed in the unique function of the Church herself which is to .be "the body of Christ, the enduring, .historical presence of His truth and grace in the world, the continuing efficacy of the incarnate Word in the flesh." What distinguishes the layman from the cleric or the religig.us is that he keeps, as his permanent life-situation, the place in the world which is his independently of and prior to his membership in the Church. This place in the wo~rld is determined by the individual’s historical situation, his nation and,family, his natural abilities and interests. What constitutes him as a layman is the fact that he retains this place in the world for his Christian existence. By baptism, the layman is commissioned to bear witness; precisely in this place, "to .the truth, of God, to God’s fidelity, and to the hope of eternal life." This means that the life-task of the layman cannot be conceived in terms merely of organized religion--Holy Name Sunday, fund-raising, and the like. It must be seen as the revolutionary realization that he is called to manifest the truth and the love of Christ in all the dimensions of his life--in his family, his profession, his participation in the political and cultural life of his community. His pla~e in the world provides the material ÷ for his Christian existence and lays upon him a respon, ÷ ~ibility which no one can assume in his stead. ÷ The special mission of the layman, then, will be found Roles in the not in Catholic Action but in the action of Catholics; ¯ Church his fundamental obligations come to him not "from VOLUME 24, 1965 1 Nature and Grace, trans. Dinah Wharton (London: Sheed and Ward, 19~3), p. 87. Italics Rahner’s. 527. above," from the hierarchy, but "from below," from the requirements of his being in the world. The widening horizons of human experience--the secular sciences/the arts, technology, political life--are today calling for a ¯ radically new kind of Christian response. For ih a completely new historical sense, the "world" has, really only now, begun to exist, i.e. the world which man himself has brought forth out of n~iture; ultimately, this world can be christianized only by the one who has fashioned it, viz. the layman.’ This Christianizing of the temporal constitutes the "lay apostolate" in Rahner’s strict sense of the term--a mission in the life of the Church for which the layman. possesses real autonomy and the strict duty of leadership. And it follows from this definition that the lay apostolate cannot be organized from above by a kind of ecclesiastical "state socialism." There are, and there should be, associations of lay Catholics by which they seek to aid each Other in the accomplishment of their mission; but the nature of the task itself rules out the possibility of its being mapped out in detail on an a priori basis. Hence there, is need for whav Rahner terms "a supernatural existential ethics," which recognizes not only the validity of abstract moral principles but also the direct claim of God upon the unique personal response of the Christian in his concrete situation. Among the practical consequences which Rahner draws from this view of the layman’s vocation, two perhaps ’are of special interest and relevance. The first is positive: There .is need for full recognition of the autonomy of the layman in those areas where his proper mission lies. To use Rahner’s own example: Conscientious laymen who are editors of magazines should not have to ~sk themselves, as apprehensively as is sometimes the ¯ case, whether the opinions expressed in their periodicals are are agreeable to those in high places or not? Negatively, the limit of the layman’s proper mission is set by his being-in-the-world. The work of th~ lay apostolate is not, essentially, the work of recruiting, converting, warning, or exhorting (which work is characteristic of the official hierarchical mission), but the dynamic witness of his own Christian life. The formation for this 4. apostolate thus consis~s not in the kind of drilling geared to train aggressive militants of a basically "Salva- 4. tion Army" type, but education for the vital interior Sister Helen .lames Christianity which alone can express itself in the witness $ohn, $.N.D. of an authentically lived Christian life.

REVIEW FOR REIAG~OUS ~ Theological Investigations, v. 2, trans. Karl H. Kruger (Balti- more: Helicon, 1964), p. 349. ~ Theological Investigations, v. 2, p. 351. ¯ In contrast to the layman, the "cleric" is one whose basic and permanent life-task lies in the hierarchical ministry of the Church, that ministry which represems, in and for the Church, "Christ’s po.sition as Lord in relation to the people of the Church." The. cl~ri~ shares in the mission and the power to form Christians’ and to maintain and strengthen the Christian community. For the sake of this mission,’ the "official" apostle must be sent out. He is called to give up his original place in the world, to leave:his nets and house and lands; .for his apostolic mission claims his whole existence. He ’is sent to spaces and dimensions of human existence which are not naturally his own; and to these he brings his message not simply as bearer of his own Christianity, but as the messenger of .Christ who must deliver his message not only in ~eason but also and especially out of season. This concept of the official hierarchical ministry, it should be noted, is considerably wider than that which limits it to men in holy orders. Edward Schillebeeckx, O.P., for. example, regards deacons, priests, and bishops as the only partic!pants in the hierarchical ministry. In Rahner’s analysis, ho.wever, this ministry involves the exercise of two distinct types of power: the sacramental, "priestly" powers communicated by ordination and the ¯ "prophetic" power~ of ruling and teaching in the Church. In the divinely instituted office of bishop, the two ai’e inseparable; the bishop is at once high :priest and successor to the "Apostles. Yet in other instances, Rahner maintains, these powers can be separated and subdivided. The test case which he uses ’~o clarify this point is that in which a layman should be elected pope: possessing by his election the plenitude of the power of jurisdiction, he could hardly be said to remain a layman while awaiting ordinationt The practical consequence of this theoretical position is that all who actually share either in the power of orders or in the mandate of ruling and.teaching are to be considered as ~’clerics." The official ministry is not then limited to priests. Catechists, missiona.ries, and theologians, women as well as men, married people as well as celibates, receive with their apostolic mission a new status within the Church. Certain limitations On the pow0:s which a woman may exercise arise from the fact that in the higher offices (that is, the episcopate) the powers of orders and of jurisdiction are noimally joined. And Rahner sees the restriction of holy orders 4 to men as a matter of divine institution. On the otherRoles in the hand, the celibacy of priests in the Western Church isChurch to be understood as the taking over of an essential ~ See Theological Investigations, v. 2, p. 321. However, lately there VOLUME.24; 1965 have been rumors that Father Rahner has changed his mind. 529 aspect of the religious life rather than as a quality of the priesthood as such. This view of the hierarchical apostolate looks toward an increasingly clear and officially constituted .diversity of ministries among the. "clergy," for the accomplishment of tasks which lie beyond the ~cope. of the lay apostolate as defined above. The rule which Rahner introduces here is simple but often overlooked: "If someone is entrusted with a task, he should be allowed to fulfill it" (Rahner’s italics).. And he goes on to. express the hope that as efforts are made to act upon this ¯ rule, we shall see the gradual disappearance of the in- stinctive tendency of priests to lord it over their non- ordained colleagues in apostolic work. As this occurs ¯ and as areas of responsibility become more clearly defined, it should become less difficult to recruit mature and qualified Christians for professional engagement in Catholic Action "and other ecclesiastical endeavors. Nor does Rahner limit this suggestion to the filling, of gaps in the lower echelons arising out of the shortage of priests. He would like to see people today who would play the same role in the Church as ,did, iri their time, Tertullian, Origen, Clement of Alexandria, and ’Cathe- rine of Sienal" As the layman’s task is to bear witness to Christ precisely in and through the ,activities of hissecular life by the loving and faithful ac.complishment of duties which have their .own natural significance, so the special calling of the religious is t6 make manifest .in his life the transcendent and eschatological dimensions of divine grace. The kingdom of God has already come in Christ; and the center of Christian life, even while we await. His coming in glory; has been set beyond this world. Thus, to be true ’to her own essence, the Church must present herself as having here no abiding city~ as awaiting the x;eturn of her Lord. This aspect of the Church comes to realization, as it were sacramentally, in communities of religious. Religious Orders are a social expression of the charismatic and’enthusiastic element in the Church... a representational part of the victorious grace of God that has come into the world, which draws man beyond the field of his own possibilities and incorporates him into the life of God himself? 4. Since the eschatol6gical dimension, of Christianity 4. consists precisely in the fact that the Christian’s life is 4. centered beyond the realm of natural values and mean. ings, the realm directly accessible to human experience, Sister Helen ]ames John, S2V.D. it cannot manifest itself in natural morM activity. For such activity expresses the natural perfection of man’s REVIEW FOR RELIGIOUS own being; thou.gh this .may be .inwardly divinized by "The Motives of Poverty," Sponsa Regi,~, v. 33 (1962), p. 349.. grace, itcannot of itself show forth, outwardly the transcendent love by which it is informed. The only possible human manifestation of this aspect of grace is found in the renunciation of positive and .lofty natural values ."for the sake of the Kingdom." It is’ of the essence of the evangelical cduns~ls that th6y cannot be .justified within the framework of a natural morality;. tO sacrifice, the possession of m~terial goods, the noble . joy of marriage, and One’s own personal autonomy Would be sheer madness if the meaning of man’s life were to be realized within this world. The special .role of the religious in the Church. is thus, in the famous words of Cardinal Suhard, "to be a living mystery, to live in such a way that one’s life would not make sense if God did not exist." By religious profession, then, a Christian does not add a properly new vocation to the common, vocation which all receive in baptism. Rather, he binds himself by vow to live out, even externally, at all the levels of his life and in its total meaning, that entrance into the redeeming death of Christ which is begun for every Christian in baptism and which is at last achieved by God’s grace in his death in Christ. The religious wills to express outwardly in the concrete circumstances of his life his inward assent to the constant prayer of the first Christians: "Let grace’come and let this world pass awayl" Accordingly,. he makes his desire to die with Christ, to become a fool for Christ’s sake, the central factor in the existential shaping of his life. The vows of poverty, chastity, and obedience derive their total meaning from the invitation of Christ to come follow Him; they are rooted and grounded in His proclamation of the kingdom. In consequence, Rahner has little use for all those considerations, beloved of spiritual writers, which would recommend the counsels, to us as the avoidance of dangers to the practice of virtue or as the "heroic" moral achievement of something more perfect simply because more difficult. The only justification for the religious life lies in its concrete expression of the act of faith in the coming of God’s grace from on high. Thus, religious poverty is meaningful only insofar as it fosters a radical readiness for the kingdom of God. By selling his goods and giving the proceeds to the poor, 4- the Christian expresses his belief in the kingdom which + unites all men in brotherhood and love; he gives visible testimony to his recognition that God’s grac~ is the only Roles in the ultimate fulfillment of human life. Church The same essential motive and meaning lies at the heart of consecrated virginity. Rahner rejects without VOLUME 24, 1965 hesitation any proposal to regard virginity in itself as a 53! self-evident ideal. The vow of chastity has its source in sacred history, in the virginity of the Mother of God, of whom he.writes: Her virginity, and the origin of our Lord without an earthly father, signify one and the same thing, not in.words, but in easil~ unddrstood terms of human life: God is the God of freely bestowed grace, who cannot be drawn down from on high by all.our endeavors, whom we can only receive as the inexpressibly freely given gift of himself.6 The celibacy of the religious is m~ant to give existential expression to an inner altitude of expectation, of recep- tivity, of awaren(ss that Ultimately only God’s free.ly given grace is important. Likewise, in this context, religious, obedience is by no means a canonization of the natural virtue in the abstract as the simple willingness to execute the will of.another. Nor does it in a0y way relieve the subject of responsibility for what he does; an act is no less the subject’s own for hav!ng been comrfianded. Rather, the vow of obedience relates to the totality of the life of the counsels; by it a man accepts a permanbnt life-form giving him a Godward orientation. What is at stake here. is not simply thb readiness to carry out particular com- .mands but the free decision to embrace a life that is not primarily concerned with the tangible realization of worldly objectives, but which through faith makes the expectation, of hidden grace the ground of existence, and trans, lates this faith into act. The man who accepts obedience as the authentic outward expression of his faith in Christ makes of his whole life a practical anticipation of the situation in which every Christian faces death-~the command of God to move on and to leave all, to allow ourselves in faith to be ab-. sorbed in the great silence of God, no longer to resist the all- embracing nameless destiny which rules over’us.7 Thus the whole life of the religious is meant to be a visible participation iia the death of Christ. Just as no one can replace the layman in his task of manifesting the presence of God’s grace in the various spheres of secular life, so no one can replace the religious in his witness to the world-transcending character of that grace. Thus Rahner is clear in his opposition....to any 4" practical proposal which would abandon the e~chato- 4. logical witness of the vows for the sake of greatex~ effi- 4. ciency even in apostolic tasks. The lived manifestation Sister Helen ]ames of transcendent grace is no less essential to the life of John, S.N.D. the Church than is the preaching of the Gospel; nor

REVIEW FOR RELIGIOUS 6Mary, Mother of the Lord (New York: Herder and Herder, 1963), p. 69. 7 "Reflections on Obedient:e," Cross Currents, v. 10 (1960), p. 374. may we assume that all tasks which must be accomplished by the Church ought ipso facto to be accomplished by religious communities. On the other hand, the celibacy even of diocesan priests in the West and the apostolic work actually done by religious communities do manifest an inner’connection, though not a necessary connection, between the religious and the clerical vocations. In the Ignatian spirituality common to so many active congregations of men and women today, the ideals of "indifference" and of "seeking God in all things" are firmly rooted in the ground of the monastic tradition. Far from evading the folly of the cross, these ideals give radical recognition to God’s transcendence by requiring from the religious a readiness to follow the call of God’s will wherever it may lead, to have in grim practice no abiding city--not even in the. stability of the monastery. The specific details of the life of religious-- like the life of all Christians--will be shaped by the demands of individual or communal vocation; but they will fail in their dominant purpose if they do not make visible and convincing a rugged and radical Christian nonconformity to the standards of this world. It hardly need be pointed out that the line between these vocations are fluid and that each represents by its special witness factors which are essential in every Christian life. Thus every Christian must," in some measure, lead a life both of humanly meaningful activity and of supernaturally motivated renunciation; laymen may be entrusted, temporarily or on a part-time basis, with properly clerical tasks, such as those of the CCD instructor or of the subdeacon at a high Mass. The celibate priests of the West and the active congregations of men and women (most of whom, under Rahner’s definitions, would seem to qualify as "clerks regular") unite in their lives in permanent fashion the apostolic mission of the cleric and the eschatological witness of the religious. In a host of situations, layman, cleric, and religious are called to collaborate in the achievement of the same end--that is, the total education of Catholic youth or the solution of social problems. And by the unity of laity, clergy, and religious, not only in the sacramental unity of worship but in their visible collaboration in the life of the Church, the Church achieves even at the levels of everyday moral and social existence a quasi-sacramental showing-forth ofthe inner meaning of all Christian life--divine love, ever filling the whole world and ever pointing beyond it to the Roles in the world to come. Church

VOLUME 24, 1965 533 KEVIN D. O’ROURKE, O.P, Revising Canon Law for Religious

What* policies and principles should govern the forthcoming revision of the canon law for religious? What changes must be made in the law to enable religious to better accomplish their role in the work of renewal within the Church? Changes in law should be made only for the betterment of the common good, and they should flow from principles which are invoked to correct weaknesses or problems in organization or activity which are harming the efforts directed toward the common good. An honest appraisal of the present day structure of religious communities, of their apostolic efforts, and of the attitude many religious have toward law, reveals problems and attitudes which seriously endanger the efforts religious are making to sanctify themselves, the Church, and its people. By openly recognizing and ac- knowledging these attitudes and problems, the principles which will correct and solve them may be found; and these are the principles which should govern the revision of the canon law for religious. ~ Even the casual observer realizes that one grave problem in religious communities is a lack of respect for the law. Canon law, and the canon law for religious in particular, has fallen into ill repute. In the period since World War lI, a spirit has :arisen which seeks to belittle Church law. By many, canon law is equated with "mere 1.egalism"; and a dichotomy between the law of the Spirit and the written law of the Church is often Father Kevin D. proclaimed or intimated. To a great extent, this attitude O’Rourke, O.P., is Dean of Theology flows from, or at least coincides with, a general spirit at the Aquinas In- of disrespect toward all authority. But on the other hand, stitute of Theology; there seems to be a definite shortcoming in the canon St. Rose Priory; Du- buque, Iowa 52002. law itself which may occasion and promote this attitude.

REVIEW FOR RELIGIOUS ¯ This is the text of a talk given to a group of midwest religious canonists at a two-day conference held at the Passionist Retreat House 534 in Detroit,’ Michigan during Christmas week, 1964. Adaptation of religious communities to present-day mentalities and needs of the apostolate is another serious problem calling for revision of the law for religious. One doubting that the organization and apostolate of religious communities are attuned to successful modern apostolic activity, need only consult the writings of the last four popes. Time and time again, they have called for adaptation of the-structure, mentality, and apostolic activities in line with the needs of contemporary so- Ciety and with the mind of the founder..Just as the Church, through Vatican .Council II, seeks to evaluate and update its o~ganization and activity, so religious communities should bring about themodifications which will enable them to do their work well in the contemporary world. With the Church, religious.communities are in need of apostolic renewal. The modifications in organization and apostolic activity which, religious communities .must make can be ~uccessfully accomplished only through a revision in the law. True, a 9hange in attitude has already occurred in many religious and many religious communities. Some individuals and some religious groups have already made. the adaptations which renewal demands. But the common good, the good of all communities and all individuals, can be assured only through a change in the law. Therefore, religious communities will not be truly renewed, nor will they fulfill their potential in the Church, until their laws are renewed in accord with the needs of the apostolate. A consideration of.the cultural .pattern presently existing in the United States reveals another distressing situation. Religious are not influencing the minds of men as strongly and dramatically as they should. In former times, religious were. among the intellectual leaders of. their society. Often they were the best educated people in the community; even if their thought was rejected, it was at least well known. Those who did not agree with them were aware of them; and before acting contrary to the opinion of the ~eligious thinkers they had to attack and, .if possible, refute their opinion. Hence many and bitter arguments and disputes arose between secular and religious figures. Today, however, our teaching.draws no such attacks; it can be ignored as the doctrine of people who are not in touch with the 4. times. SecuIar thinkers.n0 longer bother to refute the + thought 0f religious thinkers; they merely declare it ir- relevant to the important matters of life.~ The point is Rcoising Canon not to deprecate or criticize in any way the energy, zeal, or apostolic spirit of" the many dedicated religious VOLUME 24i 1965 1 Hence the theme of Dietrich von Bonhoeffer in Letters From Prison and of John A. T. Robinson. in Honest to God. men and women working in America today. But on the other hand, if we reflect that there are about two hun- dr~d thousand religious men and women working for Christ in the United States, it’hardl~ seems that we are influencing the Catholic and non-Catholic community as’we should. We seem to be able to preserve the faith, but we are weak when it comes to enriching it or spreading it. In order to solve these briefly outlined problems which tend to destroy the vitality of religious communities and seriously hamper their apostolate, three principles must govern the revision of canon law for religious. Integration with Theology The first principle i~: Remove the de facto separation between canon law and theology. Competent theologians and canon lawyers, while allowing canon law its own rules of interpretation, always. recognized that canon law is an integral part of theology and, as such, subject to the more general principles of that science. In other words, competent Scholars have never forgotten the need for integration between these two sciences. Nonetheless, even these scholars have not insisted a!way~ upon this integration in practice, nor have they sufficiently im- pressed it upon others. Reintegrating canon law with theology does not mean ~hat we should change our present formof Church law or the rules of interpreation. Stating the finis legis in the law, or changing the brief manner in which it is now stated, would be a mistake. Our system of writing and interpreting laws has been worked out through trial and .error over th~ centuries; to tamper with it now would cause confusion and lead to further disrespect for the law. The reintegration of canon law and theology should be accomplished through a process of education. Pre- ceding the Code there should be a statement explaining canon law not as a burden but as an instruction given. us by the Mystical Body of Christ to lead us closer to our divine Savior. Our law should be explained as a fulfillment, rather than a limitation, of Christian liberty. In the Code itself, especially in the section De religiosis, there should be some kind of statement that canon law legislates only the minimum, the safeguards of Christian ÷ activity. A statement such as the following from Hiiring, ÷ for example, might serve to make clear in what sense Keoin D. O’ Rourke, observance of canon law fits the total Christian life. O~P. As lbve implies obedience, so it implies l~(w, and love and law REVIEW FOR RELIGIOUS are essentially and mutually interchangeable. Obedience of love is surely more comprehensive than mere legal obedience for" mere observance of law is the lowest degree of obedience. Mere legal obedience.is not yet in the shadow of love. External laws are no more than universal regulations and therefore basically only minimum requirements. Universal rules cannot in fact even prescribe what is highest and best, since the best is not universal and cannot be demanded of men universally. On the contrary love by its very nature strives for the highest and best and seeks the most perfect manifestation of its ideals in action. How can one who does not fulfill the minimum requirements of law progresstoward that which is higher and better? Since the minimum requirements ar~ basic for the fulfillment of the law of love, love may never violate or ignore the law. At the same time one who truly loves may not remain’at the lowest level of obedience and be satisfied with the bare legal minimum.’

Moreover,’ whenever fitting,’ tracts of canon law should be introduced by theological texts, whether Biblical, systematic, or pastoral, . which clearly point out the intimate relationship between the observance of some particular law and growth in the spiritual life. To maintain that the Code of Canon Law is directed to the salvation of souls when it seldom mentions spiritual motives or values is rather inconsistent. Just as the Fifth Book of the Code of Canon Law is more clearly understood within a spiritual framework by reason of the pastoral imroduction from the Council of Trent, so other tracts of the Code could be given greater definition and .purpose through Similar introductions. The encyclicals, the councils, the works of the Fathers and great’ theologians, provide ample sources for these texts; and using them in the Code would demonstrate the historical .continuity of our present-day law. Placing these readings before the various tracts on law may not appeal to the legal mind, and there is little reason why it should. But we must realize that canon law cannot be judged only by legal standards alone; canon law is also pastoral theology, and therefore it must be presented in a way which makes it good theology as well as good law. . Through this approach, basically one .of education, many canonical instruments could be restored to proper perspective. The relationship of superior to subject, one that should be founded upon the relationship of Christ and Hi~ friends, would become clearer; the tensions between Secular and re.ligious clergy could be resolved in favor of a more effective apostolate; the observance of the vows would be more meaningful and make a much greater contribution to charity; the place of ÷ prayer ond the apostolate in the life of the individual ÷ religious could be more clearly understood and effec- ÷ tively realized; and many other p~oblems of policy and Revising ~,anon practice which trouble re.ligious communities today would at least be alleviated. VOLUME 24, 1965 ~ Bernard Hiiring, C.Ss.R., The Law of Christ (Westminster: New- man, 1961), w 2, p. 94. 537 ¯ :$ubsidiarity. The second, principle might be stated as .follows: Apply the principle o[ subsidiarity to the government of religious communities. This principle requires, posi- tively, that the society which is the Church offer to the individual the help toward his goal which he Cannot provide for .himself, and negatively, that the Church so far as it is a society restrict itshelp and control in the areas where the individual carl provide for himself (W. Bertrams, S.J., "De pringipio subsidiaritatis in. iure canonico," Periodica, 46.[1957], p. 13). Abraham Lin- coln put the same thought this way: "Never let govetn- ment do for some one what he can do for himself"; and Pope John XXIII put this forward as one of the basic principles of good government (Pacem in Terris, n. 141). Clearly, insofar, as the Church is a governing body, this principle ’should be paramount, Religious communities, therefore, since they are legal .individuals, should be allowed’to direct and provide for themselves, insofar as is possible. Application of this principle does not mean that religious communities should be completely auton6mous. There must b~ some contact and control exercised by the Holy See, especially over those communities that are directly subject to it, or else the common good would suffer. But the extent to which this control is now exercised far exceeds, the needs of good and responsible government.. Consider, for example, the regulations in regard to alienation’ and debts, the extent of the Quin- quennial Report and other regulations which through the O years have tended to centralize the governnient of religious in the Congregation of Religious. The concept of collegiality and the formation of national episcopal conferences.are a reflection of the principle of subsidiarity and the fact that the Church is beginning to recognize the contribution of this principle toward good government. Applying this principle to the government of religious communities would pave the way for a national conference of religious .superiors which would have jurisdiction to coordinate and direct the apostolate of religious in accord with the general directives of the Holy See. Through a conference of religious superiors possessing jurisdiction, religious could be represented .in the national episcopal conference; common pr6jects, such as testing and formation centers for candidates could be established; norms for K~in D. O’Rourk~, combining existing theological, schools could, be out- O.P. lined; and the’rivalry and lack of contact which at present exists among religious communities to the detri- REVIEW FOR RE£1GIOUS. ment of the apostolate could be removed or at least 5~8 alleviated, Even more important is the applicati~)n of this principle at the provincial level: In too many communities, especially in communities of religious women, there is a centralization of power in the provincial superior. In these communities, local superiors are not~ allowed to grant dispensations from the constitutions even for good reasons; and all appointments and permissions, even the more insignificant ones, are made by the .provincial superiors. Local superiors, often mature people who would govern well, .are restricted to doing nothing that is "not in the book." Examples of the lack of subsidiarity are too well known to need repetition. Perhaps in times past there might have been some justification for such a con- centration of power; all. religious were not educated, and imprudent permissions might have resulted if too much power had been given ~o local superiors. But today, the religious vocation demands a degree of maturity in each individual; this maturity can be fostered ’and will. flourish only if subsidiarity is expressed in the general and particular laws for religious.

Professional Competence The third principle is:. The active religious in the modern wo~ld must be a competent professional. This principle is perhaps the most important and far reach- lng of the three. Implicit in this principle is the need for a new mentalit~ insofar as the apostolic life of religious is concerned. Moreover, realizing this principle requires that the formation o~ religious for the aposto- !ate be so ordered that greater stress is placed upon maturity than upon conformity. In the .past, professional competence and the corresponding professional mode of organization which must be pre~ent to.produce professional competence were not so important because the society in which the Church existed and even flourished was not dominated by professionally competent people. But now it is; the people who control ideas, the people with whom religious must compete for men’s minds, are professionally competent and work in an atmosphere where the professional mode of organization dominates. Unless the Church integrates professional competence into the total concept of the religious life, there will be no true adaptation of religious communities to meet the apostolic challenge of our times. Stressing the need for professional competence does not mean that religious should be judged solely by the Revising Canon. technical exceUence with which they teach or. carry out. ¯ the apostolate. We all know that God accomplishes more through the virtuous than through those who are merely technically competent. No~ does it mean that all. religious must have die ability-to do their professional work as well as their non-Catholic counterpart. But stressing professional competence does mean that we must adapt ~ new mentality, a mentality which will allow those who are able to. do so to excel as professionMs in their apostolic activities and thus have a much greater influence upon the minds of men.3 The mentality of professional competence is con- trasted to the present apostolic mentality of religious organizations by Joseph Fichter, S.J., in the following mann’er:4 Organization involves: 1. centralized leadership, 2. emphasis on procedure, 3. simp.lification of tasks, 4. little initiative, 5. corporate r.esponsibility, 6. imper- sonal relations, 7. ascribed status, 8. service to the system. The professional mode of organization, on the other hand, requires: I. leadership of expertness, 2. variabil- ity of proceduresl 3. totality of tasks~ 4. broad initiative, 5. personal responsibility, 6. close colleague relations, 7. achieved status, 8. service to the client (Religion as an Occupation; Notre Dame Press, 1961, p. 224). In other words, if someone becomes a competent professional in an apostolic religious community in America today; he or she does it in spite of the system not through and because of it. The apostolic spirit of the religious group. centers more .upon conformity than upon initiative. For this reason we have remained upon the fringe of those who influence society; at times one of our members may move into the influence group, that group of profes- sionals who are respected for their ability and wisdom; but we must all admit that this is not the ordinary case. What part of changing the apostolic mentality of relig!ous could canon law play? Changing a mentality, it seems, is accomplished only through non-legal means, for ’example, through an enthusiastic movement. Yet, any change in attitude or mentality, if it is to make a stable and lasting contribution to the common good, must be incorporated into the law. Enthusiasm may sur- vive and contribute to the common good for one generation or two, but only through the law can we perma- 8 Notice ihat the need for a mentality of professional competence is confined to the apostolic effort of the community. The bureaucratic mentality, or the stress..upon conformity, is necessary insofar as the common life is coficerned or else chaos would result in the + ~ommunity. There will always be, therefore, a tension between con- ÷ formity and initiative in the life of an active religious, but it seems that in our time, the tendency to conformity has overcome initiative ÷ ¯ and hence apostolic life is severely hampered. Kevin ’ D . O’ Rour lw, ~Father Fichter states ihat the re.ligious mode of organization O.P. resembles thd bureaucratic, but in using this word he does not in- tend to convey the pejorative overtones that this word implies. Bu- REVIEW FOR RELIGIOUS reaucratic organization is necessary and good for some societies ~nd their activities but not, it seems, for the religious society in its 540 apostolic effort. nently, maintain the benefits of enthusiastic movements. The liturgical movement, for example, changed the thinking of many in regard to the liturgy; But ~he change in mentality was 0nly put into .practical effect through the new law on the liturgy promulgated by Vatican Council II. Through ~he law, then, it must,be made clear that the training of religious should be so designed as to develop maturity..Supeiiors and subjects alike should be instructed in the need for personal responsibility and the development of initiative. By framing legislation which allows for~the development of professional competence through rather than in spite of religious life, we will most certainly assure that religious will adapt to present day needs of apostolic activity. This thinking is not foreign to the mind of the Holy Father. When speaking ab6ut renewal in the Church, Pope Paul VI said: Let us repeat once again for our common admonition, and profit, the Church will rediscover her renewed youthfulness not so much by changing her exterior laws as by interiorly assimilat- ing her true spirit of obedience to Christ and accordingly by observing those laws which the Church prescribes for herself with the. intention of following Christ. Here is the secret of her renewal, here her exercise of perfection. Even though the Church’s law might be made easier to observe by the simplification of some of its precepts and by placing confidence in the liberty of the modern Christian with his greater knowledge ofhis duties and his greater maturity and wisdom in choosing the means to fulfill them, the law nevertheless retains its essential binding force (Ecclesiam Suam). The significant words here are: "the Church’s law might be made easier to observe by... placing confidence in the liberty of the modern Christian with his greater knowledge of his duties and his greater maturity and wisdom in choosing the means to fulfill them .... " This principle is not restricted to lay people; it applies to religious as well. By stressing this note of personal responsibility in all laws which concern the discipline and training of religious, significant progress will be made in forming the type of apostle who will win the world for Christ. Arguing for the adaptation and implementation of this principle does not in any way mitigate the need for ready and prompt obedience to the mind of Christ; rather it increases it. Nor does this principle signify a 4- departure from the traditional interpretation which ÷ pictures religious obedience as a conformation of the intellect as well as of the will of the subject to the intel- Reoising t~anon lect and will of the superior who takes the place of Law Christ. Neither does it propose a false dichotomy between law and love as motives for observing the law, as VOLUME 24, 1965 some do. Nor does it naively imply that religious should determine what course their training should take, as though those who are .in the process of training are already mature religious. Rather, this principle seeks to stress that in the process of training, maturity and initiative must be tho?oughly developed so that active religious can carry the message of Christ in a way that will have great impa~t upon the world. In a word, the principle of professional competence opts for a system of formation and an active apostolate which will feature religious maturity integrated with religious obedience, an apostolate and formation that will depend more upon the initiative and personal responsibility of the individual religious [or fulfillment and perfection than upon conformity to the group or direction by a superior. These, then, are the three principles which seem to be basic in any meaningful revision of canon law. If the revisers o~ the Code are interested in putting patches upon an aged and venerable, garment, then principles of revision need not be discussed or applied; but if they wish to face the problems of religious life and the apostolate head-on, .if they wish to update and adapt canon law to modern needs and situations, then principles such as those stated above should be used when revising the canon law for religious.

Kevi. D. O’Rour/~, OJ).

REVIEW FOR RELIGIOUS MOTHER M. ANGELICA,’P.C. One Heart and One Soul

At the third session of the Vatican Council, a summary of the Council document on religious had only a very passing reference to contemplative orders. These brief paragraphs reiterate the necessity of renewal and rejuvenation in these institutes. The fact that we are not engaged in the active life does not exempt us from necessary and careful examination and reevaluation of certain secondary details in. the general structure ofour life. Before we accomplish tl~is renewal, we must first of. all realize that when the Church speaks she is speaking to her contemplative religious as well as to the faithful. Thechanges in the Mass and the like should be made not merely to show our obedience but that we may reap those abundant fruits Which these changes seek to promote. The reluctance Of cloistered communities to com- ply with the directives and ~changes promoted by the -Holy See seems to reflect a certain misunderstanding of the nun’s place in the Church. Because of long-standing privileges and constitutions, nuns fail to realize that the changing mind of the Church must affect them as well as it affects the laymen. In their rightful place as the loving heartof Holy Mother Church, they should be solicitously alert to her need of them as a power- house of prayer and of vigorous activity loving God and their neighbor With all the strength and talents at their command. Contemplative life is completely penetrated by divine charity, which inspires its actions and rewards its effbrts. In a world of turmoil, we are to be the example The Reverend Mother M. Angel- of the spirit and love of the first Christians.A nun filledica, P.C., is the ab- with love cannot help’but show that love; "and this lovebess of Our Lady of wil! foster in the monastery a beautiful family spiritthe a Angels Monas- tery; Route 4--Box family spirit which makes each sister feel loved and free66 Old Leeds Road; to love in return. Where love governs a monastery andBirmingham, Ala- union with God is the ideal of all who live there, for-bama 35210. malism and regimentation are’ washed away by the h,ealthy lifestream of common charity. VOLUME 24, 1965 What exactly is the family spirit, and why is it so different from prevailing, conditions in many monasteries? What changes can be made that would be common to all contemplative orders while leaving to each its own distinctive spirit and aim? This article is a family project in which each nun has made a contribution in some way, and the following suggestions are the result of this common effort to open the windows and let in the fresh air. Although a monastery is governed by the superior and her council, all professed nuns--at least, solemnly professed--should share in that government. When this is the case, the nuns learn to take their rightful place in the community as mature and intelligent women, using all their mental and physical resources to aid the abbess and help relieve her in some measure of her many burdens and to share her responsibilities. There are .many advantages to this .arrangement; for example, a strong bond of unity ties the nuns together and unites them as true.daughters of the mother God has given them; warm bonds of friendship and understanding prevail where sisters feel that their suggestions and opinions are appreciated and valued; obedience is made more reasonable and easier when the nuns know they are all pulling together for a common good; they feel that the monastery belongs to them as theirhome--as in truth it does (this realization should do away with the necessity of asking permission to obtain needed articles, personal or otherwise, from the common store--they are entitled to this trust and freedom). The family spirit must embrace the whole world but especially members of the active orders. In religious life we are not competitors. When we begin to think that one life is higher and another lower, we have failed in our concept of the Mystical Body. We all belong to the same religious family; we all have the same general aim; namely, personal sanctification and the salvation, of souls. The means We employ are different, .but we a~e still one..The contemplative nun must be aware of the sacrifices and hardships of her brothers and. sisters in Africa, in China, and in other mission territories, and in the hospitals, schoolrooms, and missions of her own country. What affects them affects her Spouse, and this must be of great importance to her. Only then will she ÷ be able to make her own sacrifices with greater gener- ÷ osity in order to provide the ammunition needed by those in the front lines. The active order sister, too, Mother M. must realize that the contemplative nun has not chosen Angelica, P.C. :the easiest life buta life that demands many sacrifices and. much love--not only to praise, love, and adore God, REVIEW FOR RELIGIOUS but in order to obtain for her other sisters many graces so they can better fulfill their vocation in the active life. .The general financial condition of the monastery should be discussed, with all chapter members so that they can intelligently practice poverty. When familiar with this condition, they will use needed articles in their respective work with greater care and economy. ¯ When all work is rotated fi:~quently, the nuns become aware of one another’s, prob.lems and difficulties. This rotation..of work helps the superior to brin.g out in her daughters their abilities and talents--talents they never realized existed. If each nun is ieft freedom to fulfill her work in her. own way, even though it ma~ be different from everyone else’s, the superior will help greatly in developing her personality and dignity as an individual. The superior of any monastery carries a great responsibility. She must not .so much command as.request, and this request must be given With love..She must lead, cajole, persuade, and direct her daughters through love, ever keeping in.mind their dignity as spouses of Christ. ¯ She should give them the opportunity, at lectures or chapters, to have round table discussions whe~:e ideas can be exchanged and suggestions encouraged. The nuns should be allowed to r~ad periodicals in regard to changes in world conditions,, new r.eligious. trends, and world crises. They should be kept abreast of the times and not allow themselves to become completely .isolated. Recendy, major superiors were asked for observations and sugges.tions toward the renewal of canon law for religious. We were asked in what areas we thought religious life needed study, discussion, clarification, and adaptation. The following are a few of our observations and I am sure there are many more that other communities will have: (1) Why could not all the major superiors of the contemplative orders meet--Carmelites, Dominicans, Poor Clares, and so forth--and discuss one another’s needs and difficulties? Even though each order hasa different founder, aim, and spirit, we still have the same goal; and we could benefit one another by an exchange of ideas in the basic things common to all. (2) It’ would be good to have some law requiring the ’orders to re-evaluate their-constitutions and directories every ten or fifteen years; and this should be done with + all the chapter members of .that community giving + opinions and suggestions. Many of the customs which ÷ we hold dear have become outdated and create among One Heart and ¯ young aspirants a feeling of tension and restraint, one Soul. Thege customs were beautiful and had great meaning when they were originally instituted, but the life of a vOLUME 24, 196s young girl in the world today is so different from what. 545 it was a century ago that certain customs have lost all meaning. (3) Most of our monasteries have major papal encl0, sure and all changes must be Approved by Rome. But climate and .local custom sometimes make it necessary for one monaster~ to make. changes that another would not need. It would be a tremendous help if some parts of constitutions could.be changed with the permission of the local ordinary, who knows that monastery and its problems. (4) The Sacred Constitution On. the Liturgy states that with the permission of their competent superior the nuns may say the Divine Office in English. With the English Office and the high school education that most aspirants. have, why is it necessary to retain the class of lay sister? Class distinction and rank have no place among those striving to imitate the first Christians who were one heart and one soul. (5) Many a local ordinary would no doubt be grateful if the. abbess or prioress had the faculty to grant permission for her daughters to go to the dentist, doctor, or hospital. New advances in medicine and treatments make it more necessary today for cloistered nuns to make trips outside the monastery than it was a century ago. (6) The greatest thing a superior can do for her community is to make sure there is someone qualified to take her. place.. There can be great danger when one superior is allowed to stay in office over a long period of. time; on the other hand, forcing an upheaval in a small community, every Six years can also be .detrimental. Set- ting a definite term .of years for one person in office seems to infringe upon the freedom of the nuns to vote, as mature women, for the superior tliey wish. Postula- tion and application to ihe Holy See seem to be extraor- dinary barriers which, influence voting. With periodic visitations, injustices could be handled when they arose mwithout influencing the nuns in either direction. This is a prbblem p.revalent in small communities. (7) It is understandable why a priest is bound under pain of mortal sin in the recitation of the Divine Office (although the helpfulness of this has been questioned); but why nuns? The penalty for omitting a small part of the Divir.e Office seems greater than the offense. A nun must recite her Office out of love, in a spirit of adora- .÷. tion, realizing that next to the Mass this is her most ÷ important work. A nun who is not imbued with this ÷ spirit is not really saying the Office but is only .pro- Mother M. nouncing the word~, and the penalty of mortal sin will Angelica, P.C. never give her the zeal she lacks. By the same token, the penalty of excommunication for breaking the enclosure REVIEW FOR RELIGIOUS in a minor point seems high. Again--the enclosure must 546 be kept out of love. (8) Major. superiors should understand that their. nuns are daughters and not subjects..They must be treated as m~ture women with the right to an explanation of a command or request. This does not mean that they must have an explanation of every request made, but superiors should no~ resent giving hn’ eXplanation if it is asked; a nun does not fail in obedi~nce..because she does not .understand. (9) The public accusation of faults, commonly called "chapter," seems to need some type of revision. The weekly recital of faults against rules and customs seems to have lost some ofits effectiveness; it hasbecome a routine exercise, that arouses little enthusiasm or interest. Unless public s~andal is involved, the minor fail- ures of religious ~hould be corrected by the superior or novice mistress in their lectures or private interviews. (10) It is becoming more difficult’ to get vocations to the contemplative orders. It may be because young girls who feel they.have a vocation have no contact with us. Since letters can be very misleading in determining "a vocation, it may be. of help. to the order and to the aspirants if the nuns welcome them into ~h.e monastery enclosure on a specified day each year to give them a. better idea of the life, the monastery, and the nuns. An- other solution might be to have a representative of the monastery at the yearly vocation day p~ojects which many of the high schools conduct for their area. (11) Is it necessary to have age requirements for the election of officers? Is it not more important to stress capabilities? Here again, we must realize that young nuns are, for the most part, well educated and capable of handling responsibilities. (12) Extra devotional activities should be left to the individual nun and not be made compulsory by constitutional requirements. More emphasis Should be put on the Mags and the Divine Office as the focal point of the nun’s spiritual life.. (13) Excessive formulas at chapters for investment, profession, and so forth should be avoided. Often a novice finds these a real burden; and they leave her open to temptations, discouragement, and frustration. In- stead, the beauty of the religious life should be presented to her so that ~he can prayerfully and gratefully÷ accept this tremendous gift from God. ÷ We hope this article shows how many facets of our÷ life need careful examination and .reevaluation not onlyOne Heart and that the nuns who live the life can do so with greaterOne Soul freedom and joy of heart but that those who consider living our life may find in it all. the means they needVOLUME in 24, 1965 this modern age to become great contemplatives. 547 CHARLES A. SCHLECK, C.S.C. Poverty and Sanctification

Oftentimes* we may have wondered why religious men and women have received as a kind of vested right the general title of "religious." Certainly, they are by no means alone in their practice and exercise of the worship of God; for this, as we know, is binding on the Church as a whole, on each and every member of the People of. God. It is established on the fact that all the faithful are consecrated to God by their baptism and have thereby received a share in the priesthood of the Lord Jesus ex; isting in power. Thus, their whole llfe is meant to be "consecrator~," ordained to cult, at least, understood in the broad sense; consequently, their entire life is meant to be reI!gious.1 Moreover, we know that there are persons who are not "i:eligious" in the usually accepted sense of this word but who spend more. time in their actual ~ worship of God than do those who are "religious." Yet only .those who have entered an institute in which the public profession of vows is made are called "religi0us.7 There is a rather special reason for this, admirably indicated by St. Thomas: "As stated above (q.141, a.1) that which is applicable to many things in common is ascribed antonomastically to that. to which it is applicable by way of excellence. Thus the name of fortitude, is claimed by the virtue which preserves the firmness ÷ of mind in regard to most difficult things, and the name of temperance by.that Virtue which tempers the greatest pleasures. ÷ Now religion as stated above (q.81, a.2; a.3, resp. 2) is a virtue ÷ by which.a man offers something to the service and worship of Charles A. Schleck, God. Therefore those who "give themselves up entirely to the C.S.C., teaches theology at Holy Cr6ss College; 4001 Hare- ¯ This is the revised version of the second of six lectures that wood Road, N.E.; Father Schleck gave in the summer of 1962 to the Conference of Washington 17,D.C. Major Superiors of Women Religious of the United States. The first of the lectures was published in REvn~w FOR RELIClOUS, v. 24 (1965), REVIEW FOR RELIGIOUS pp. 161-87. 1 Pope Paul VI, Allocution on Religious LiJe, May 23, 1964, view FOR R~.mmtJs, v. 23 (196_4) p. 699. divine service, as offering a holocaust to God, are called religious antonomastically (or by special right).2 If we were to study the virtue of religion we would find that it is responsible not only for those acts which normally are its proper sphere, such as devotion or promptness in the service’ 6f God or sacrifice or adoration, but also for those acts of other virtues which are commanded by religion’s attitude and referred to it. Thus the acts of all the virtues, to the extent that they are referred to God’s service and honor, become acts of the virtue, of religion. From this it follows that since a religious is one who devotes her whole life to the divine service, her whole life belongs to the exercise of the virtue of religion. It is a life in which every action is one of cult, one of worship, an act of her common priesthood. It is for this reason that such a life is called the "religious life," and that those who embrace it are called by this special name. It is St. Gregory the Great who compares the religious consecration to a holocaustal offering: "When one vows something of himself to God, o. 2-2, q.186, a.l. "Admittedly, the doctrine of the universal.vocation of the faithful to holiness of life (regardless of their position or social situation) has been advanced very much in modern times. This is as it should be, for it is based on the fact that all the .faithful are consecrated to God by their baptism. Moreover, the very necessities of the times demand that the fervor of Christian life should inflame souls and radiate itself in the world. In other words, the needs of the times demand a consecration of the world and this tasl~, pertains pre- eminently to the laity .... However, we must be on our guard lest [or this very reason, the true notion o] religious life as it has tradi- tionally flourished in the Church, should become obscured. We must beware lest our youth, becoming confused while thinking about their choice of a state in life, should be thereby hindered in some way from having a clear and distinct vision of the special function and immutable importance of the religious state within the Church .... for’this stable way of life, which receives its proper character from profession of the evangelical vows, is a perfect way of living according to the example and teaching of Jesus Christ. It is a state of life which keeps in view the constant growth of charity leading to its final perfection. In other ways of life, though legitimate in themselves, the specific ends, advantages, and functions are of a temporal character. "On the other hand, right now it is of supreme importance for the Church to bear witness socially and publicly. Such witness is proclaimed by the way of life embraced by the religious institutes. And the more it is stressed that the role of the laity demands that they live and advance the Christian life in the world, so much the more necessary is it for those who have truly renounced the world to let ÷ their example radiantly shine forth. In this way it will clearly be shown that the kingdom of Christ is not of this world. ÷ "Hence it follows that the profession of the evangelical dounsels ÷ is a super-addition to that consecration which is proper to baptism. Poverty and It is indeed a special consecration which perfects the former one in- Sanctification asmuch as by it, the follower of Christ totally commits and dedicates himself to God, thereby making his entire life a service to God VOLUME 24, 1965 alone" (Paul VI, Allocution on Religious Life, May 23, 1964 [italics mine]; REVIEW FOR RELIGtOUS, V. 23 [1964], pp. 699--700). 549 and yet retains something for himself, it is a sacrifice on his. part. But when one vows to God all that he has, all that he lives, all that he relishes, then we have a holocaust, which in Latin means all incense." s The reference which St. Gregory has in mind is unmistakable. The holocaust was the sacrifice par excellence [or the Jews in the Old Testament. It was the most perfect, the most excellent that could be offered to God. And the meaning of this action was symbolic. It indicated that God was sovereign, that man owed Him his complete and entire subjection. Thevictim offered was considered as going up in flame and smoke tO Yahweh. It was a sign or symbol or a kind of "saci’ament" of what was supposed to be the interior attitude of the donor, .of his inner worship, of soul, of the. complete gift and surrender of self to the Lord. The entire victim was consumed on the altar so that it might denote that the whole person of the donor was giving itself to God for the purpose of union in life.4 What was offered to Yahweh was life, not death; and it was offered joyfully and freely. The New Testament, since it is the completion and fulfillment of the Old, asks an even more perfect act of sacrifice and holocaust. And this is found especially in the religious profession which has not only an individual dimension but a christic and ecclesial dimension as well. It is an act which signifies the complete dominion which God has over" the whole of creation; and it is an act which signifies most perfectly the act of redemption par excellence, the paschal mystery. The two elements which are found in this holocaustal act of the Lord--the spirit which prompted him to undergo it, namely, divine charity or love for the Father and men, and the human nature in and through which this act was undergone-- are found also in the religious profession whereby one dedicates and consecrates hi~s or her entire life and person to the service of God in such a way that this person and life pertains to o~cially accepted or public cult. The religious vocation is a call or an invitation from God, an act by which He through a special communication of His salvific and loving mercy stoops down, so to speak, and touches certain persons in the Church, en- abling them or appointing them to exercise a symbolic and sacramental ministry or dial~onia in the Church, His ÷ Body. They are called to be a sign of the Person, not merely individual, but also social, corporal, the Body- Person which is the Church in search for God; they are Charles d. called to be a sign of the heavenly Jerusalem, the bride $chleck, C.$,C. who has been adorned not by the artistry of men, but from heaven, by an artistry that comes from above, wait- REVIEW FOR RELIGIOUS 8 In Ezechielern, Hom. 8, bk. 2, P.L., 76, 1037. 550 ~ 1-2, q.102, a.3, ad 8 and 9; see also Lv 1:1-17. ing for the Lord with the eagerness of a bride ready .to meet her husband.5 The religious proIession, in its turn, is merely a response to this invitation implying the gift and complete surrender of one’s person to the Lord by way of public consecration. This profession is merely’ an,outward expression or manifestation or epiphany of an inward love. It is the public and ritual revelation’ of the most fundamental duty and response which the creature can make to the Creator. For by it more than by" any other merely human act we tell God that He is God, that we are His creatures, that we are at His complete disposal, that His will is the law and center of our life. Thug, at the basis of this ritual and holocaustal gift there must lie a most intense activity of’ the virtues of love and religion especially, but also of the ~other virtues as well, since the infused virtues grow and operate with proportionate intensity.~ When we ask ourselves what this profession involves, the answer, is quite clear. It involves the living of the common life (for those who are religious in the strict sense of this word) and the .observance of the evangelical counsels under vow3 There is a long history behind this de facto ~ituation, one which we cannot go into in the present article. Suffice it to say that in the early Church one of the marks that Was characteristic according to the idyllic presentation of the Acts of the Apostles (2:42) was the sharing of things in common. Just exactly what this implied is not certain, but most probably it was nothing more than a deep concern and spontaneous generosity in regard .to the material needs of the members of the Christian community. The earliest form of asceticism-- implying consecration also--seems to have been the practice of virginity for the sake of the kingdom of God.s While a kind of apostolic poverty was practised from the v.ery beginning of the Church, still the stark message of the gospel: "Go sell what thou hast and give ¯ to the poor," did not receive any "specialized" response until the time of St. Antony (d. 356). A~ first the practice was .personal, that is, not pract!sed in community, as was .also true of virginity; and it was characterized by a spiritual joy, the hope of heaven, and trust and confidence and hope in the Lord. From a personal practice aimed at bringing out the perfection of hope and

~Ap 21:2. 4- e 1-2, q.66, a.2. Poverty and ~ There are some few exceptions with regard to the demand of liv- Sanctification ing dommunity life; for example, the Daughters of the Heart of Mary. See. Suzanne Cita-Malard, Religio~s Orders o! Women (New York: VOLUME 24, 1965 Hawthorn, 1964), p. 21. 8 1 Cot.7. ultimately of charity, .it was soon transformed into a community affair especially with the advent of cenobit- ism. As a community practice it was meant to fulfill a sign-design--to manifest to all the presence of heavenly goods already possessed here below and to produce an effective detachment--to free its members efficaciously from a concern for earthly possessions. We find the earlycdnobites (St. Basil, for example) giving to the com- .munity practice of poverty a kind ofmystical note by which it became the outward sign of that state of be- longing to God who was recognized as the true Lord and Mastei" of the monastery. They were Christians of the desert,9 so to speak, renewing in some way the Exodus experience of the Jews of the Old .Law. They went apart to seek the experience of God’s presence and to testify to His special providence in their regard. Thus the characteristic notes of the early practice of poverty were the following: (1) the desire for the highest personal perfection; and (2) the longing to establish an ideal.society here on earth which would be actuated by the purest form of fraternal charity and which’would show itself as an anticipation of our heavenly life. Once men as acommunity had adopted the first two practices of asceticism in common, or as a community, it was only normal that they should come to choose a leader who took the place of Christ in effecting the unified movement of the group to the Lord. Thus the practice of obedience came into existence. Two things were manifest in these early societies: (I) the observance of the so-called evangelical counsels of poverty, virginity, and obedience; and (2) life in common. The observance of the counsels in common enabled ihe members to be sustained by mutual love and to be ready to go out and meet the Lord as a single body, as His body, as the ideal image or icon of the Church. It was in this way that these societies and their members became signs or symbols of the Christian, of the Church, the Bride of Christ preparing to meet the Lord. They were totally dependent on His providence; they were totally surrendered to His love; and they were totally united to His Will. And this is still true of our modern religious institutes as well, as we shall see.x0 °The expression is found in R. Carpentier, "Vers une th~ologie de la vie religieuse," in La vie religieuse clans l’Eglise du Christ "(Bruges: De~cMe de Brouwer, 1964), p. 33. The entire article is excellent. 1°Vatican Council If, Dogmatic Constitution on the Church, n. Charles 43: "Church authority has the duty, under the inspiration of the $chleck, C.S.C. Holy Spirit of interpreting these evangelical counsels, or regulating their practice and finally to build on them stable forms of living. REVIEW FOR RELIGIOUS Thus, it has come about that, as if on a tree which has grown in the field of the Lord, various forms of solitary and commtinity life, as wel~ as various religious families, have branched out in a The relationship of the evangelical counsels to Chris- rain perfection is quite clear. The observance Of the cohnsels is not to be considered as constituting the perfection of the Christian life. This consists in chari.ty or the love of God and of neighbor for God. But the counsels have a very ciose~ and immediate relationship with charity, being in the present economy of redemption the most perfect and delicate tools which the divine artist has chosen to produce and present a visible picture of the City of Jerusalem waiting for its Lord. This relationship to Christian perfection can easily be seen from the dialogue between our Lord and the rich young man brought into the Gospel narrative.11 He had asked what good work he must perform to enter into ’eternal life. And the simple answer of Christ was to keep the commandments; the two precepts or one precept of love. And when the young man answered that he had kept these from his youth, our Lord answered "If thou wilt be perfect, go sell what thou’ hast, and give to the poor; and thou shalt have treasure, in heaven; and come follow. me." In these two responses we find a rather clear- cut theological notion and truth pointed, out by Christ. The keeping of the commandments of love is absolutely necessary if we wish to arrive at Our ultimate goal, whereas the observance of the counsels is only relatively necessary, as as.sisting us to arrive there more securely, more quickly, and in the long run; with less fatigue and worry. These counsels have both a negative and a positive aspect about them, the first of which is usually made quite clear in formation, And this is as it should be. We should know exactly what permitted pleasures, marvelous and beautiful and in their own way sanctifying, we freely and spontaneofisly renounce through religious profession. For this is an integral, part of the service that we render to the Church. In renouncing the .very positive; interior values of the world, we are meant to show the superior character of the charity of the transcendent life, As the Constitution on the Church has it: marvelous and multiple way from this divinely given seed. Such a multiple.and miraculous growth augments both the progress of the members of these various religious families themselves and the welfare of the entire Body of Christ. These religious families give their + members the support of a more firm stability in their way oflife + and a proven doctrine of acquiring perfection. They further offer their members the §upport of a fraternal association in the militia 4. of Christ and of liberty strengthened by obedience. Thus these re- Poverty and ligious are able to tranquilly fulfill and faithfully observe their re- Sanctification ligious profe~ion and so spiritually r~joicing make progress on the road of charity" (Washington: National Catholic Welfare Conference, VOLUME 24, 1965 1965, p. 50). ~ Mt 19:21. All men should take note tha~ the profession of the evangelical counsels, thohgh entailing the renunciation of certain values which are to be undoubtedly esteemed, does not detract from a genuine development of the human person, but rather, by its very nature, is most beneficial to that development. Indeed the counsels voluntarily undertaken according to each one’s personal vocation,, contribute a great deal t the purification of heart and spiritual liberty." O -But I think.that too often, at least in the past, we have allowed religious to.leave their formative years with a more or less juridical or canonical or legalistic knowledge of the vows or counsels. The restrictiom and the ’obligations of the vows were rather clearly imprinted on the mind, so clearly that often the positive purposes ¯ for which we embrace them fail to .be seen or d6 not counterbalance the. other side of the picture..And it is precisely this that can make religious look at the vows in a formalistic sort of way as a whole series of observances, as a list 0f dos and don’ts, rather than as a means of expressing our life in and our love for God, as a series of directives or indications of the best ways in which we can possibly demonstrate this love for the Lord. For laws an’d observances when correctly understood and applied are merely human ways in which virtue, and ultimately the virtue of charity, can be expressed and achieved. The evangelical counsels are. taken precisely to remove those obstacles which would prevent us from giving ourselves, our minds, and our hearts over to the consideration and love of God and our neighl~0r in God. Or we can say they are taken to remove the obstacles to actions or acts of charity or~to allow us freer opportunities for the exercise of this twofold love, or, as the Constitution on the Church has it, ?they continually stir up the fervor of charity." la And we know that it is by acts of charity that a person is said to grow continually in divine love. Consequently, the evangelical counsels are taken to allow one to fulfill more easily and perfectly the promises wh!ch are made at our baptism either personally or through sponsors--the renunciation of Satan and his works and the adherence to the life of the risen Christ to such a degree that we participate in paradise regained or the eschatological life won for us by the Lord. The observance of the counsels, then, serves to restrict one in some way, to remove the obstacles to acts of charity; but it also serves to provide, or at least facilitate, the orientation of the mind and ¯heart to .God Charles so that the trinification or the growth of the soul in ¯ $chleck, C.S.C. faith, hope, and charity might be the more easily and

REVIEW FOR RELIGIOUS "Vatican Council II, Dogmatic Constitution on the Church, n. 46; N.C.W.C. edition, p. 55. 554 ¯"Ibid. quickly and securely acccomplished within us. The observance of the counsels (~ do not say vows .here) is essential for anyone who wishes to lead a very deep and profound Christian life. even though the extent of their observance will vary, depending on the vocation in which one attempts to arrive at this ideaLEven thedaity, even those who are married, must observe these counsels in keeping with the demands of their lives, if they wish to arrive at a high degree of perfection. This is most important, for it makes us see that the counsels do form part o[ all Christian perfection; they’ are not mere ad- juncts to it. There are not two classes of Christians. But a religious goes further and takes these counsels and makes them her way of life. She wishes to observe them no~ merely from time to time, but at all times; and in order to assure this perpetual observance of them she binds herself to them by vow. It. is in this way that she fixes her will and her heart, her entire being, immovably in God. It is in this way that she establishes herself in a way 9[ life that will happily necessitate her to a ceaseless and unending praise of the Trinity dwell- ing within her. It is because of .this fixi’ty of purpose ’that a religiofis is said to give not just the fruit of the tree but the very ~ree itself to God.14 For she gives not just certain acts of poverty, chastity, and obedience; she .gives the very faculties which produce these acts--her mind and her will, her heart, her entire person. It is because a vow fixes one’s will immovably in a life of sacrifice, devotion, praise, .and service, that it presupposes far more than a mere impulse o[ enthusiasm. It. implies, rather, a firm resolution to make a complete gift or donation, a complete surrender or commitment or total engagement of one’s person to God, such that one is prepared to die rather than to take it back. It is the natural tendency of those who are in. love to promise to give themselves to each other "forever." 15 1, 2-2, q.88, a.6. ~ "And perhaps someone would consider it downright foolish to evade such a flattering invitation from the King of kings. But if it is flattering, it is also demanding, and there are thousands of girls who have thus been ’foolish,’ certain of whom consider themselves wise in the ways 6f the world..Different from a spumed human suitor, our Lord does not nurse a grudge against a girl who has p~-eferred a human husband to himself, and the free exercise of her human liberties. + This Master is no tyrant, and He ~espects our free will. But it will + be a sad awakening to find out.in heaven that one has renounced a rare opportunity to spend one’s life with Love itself .... Religious ÷ Chastity is always understood to be perpetual, if not in its f6rmula- Pov~ty and tion, at least in its intention. Virginity is consecrated to God [or Sanctification ever, not.merely for a few months, or years, and a woman does not give herself to the divine Spouse for a short perio~ of time, but uhtil VOLUME 24, 1965 death, just as another woman vows herself to a human husband for always" (Suzanne Cita-Malard, Religious Orders, pp. il-2, 28). This 555 This teaching has been rather beautifully presented in the recent Constitution on the Church of Vatican II: The faithful of Christ bind themselves to the three aforesaid counsels either by vows or by other sacred bonds, which are like vows in their purpose. By such a bond a person is totally dedicated to God, ~oved beyond all things. In.this way, that person is Ordained to the honor and service of God under a new find special title. Indeed through Baptism a person dies to sin and is consecrated to God. However, in order that he may be capable of deriving more abundant fruit from this baptismal grace, he intends, by the profession of the evangelical counsels in the ¯ Church, to free himself from those obstacles which might draw him away from the fervor 6f charity and the perfection.of divine worship. By his profession of the evangelical counsels, then, he is more intimately consecrated to divine service. This consecration will be the more perfect, inasmuch as the indis- soluble bond of the union of Christ and His bride, the Church, is represented by mbre firm and more stable bonds. MoJ’eover, this consecration to the service of the Lord has a decided ecclesial dimension even when it is lived uniquely through a life of prayer. This too has been clearly pointed out by the fathers of the Second Vatican Council: 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 persons should then be devoted to the welfare of the whole Church. From this arises their duty of working to implant and strengthen the Kingdom of Christ in souls and to.extend that Kingdom to every nation. This duty is to be undertaken to the extent of their capacities and in keeping with the proper typ~e of their own vocation. This can be realized through prayer, o.r active works of the apostolate. It is for this reason that the Church preserves and fosters the special chai’acter of her various religious institutes... :’ The importance .of the profession of the evangelical counsels is seen in the fact that it fosters the peyfection of love of God and love of neighbor in an outstanding manner, and that this profession is strengthened by vows .... Religious should carefully keep before their minds the fact that the Church presents.Christ to believers and non-believers alike in a striking manner daily through them. The Church thus portrays Christ in contemplation on the mountain, in His proclamation of the kingdom of God to the multitudes, in His healing of the sick and maimed, in His work of converting sinners to a better life, in His solicitude for youth, and His goodness to all men, always obedient to the will of the Father Who sent Him.1~ When we turn our attention to the obstacles ~hat could prevent or .hinder us from giving ourselves entirely to God in perfect, reverence, subjection, praise, 4. 10ve, and service, we find that they can be reduced to + three: (1) ourselves, that is, the solicitude which we all Charles .4. $chlech, statement would square with my own position given and explained. in The Theolog2 of Vocations (Milwaukee: Bruce, 1963), pp. 207- " REVIEW FOR RELIGIOUS 28, especially pp. 224-8. 10Vatican Council II, Dogmatic Constitution on th~ Church, nos. .556 44-6 passim; N.C.W.C. edition, pp. 51-3. normally have in regard to the disposition of our own lives; (2) other persons, .who, bound together to us in the intimacy of. conjugal and family life, could hinder us. from giving ourselves totally and entirely to God; and (3) material things or goods, the neces~.ity of being occupied with .seculai" .affairs and interests for our own material gain. The reason why these are the three major obstacles to perfect union .with the Lord’s will derives from the fact that man is composed of two principles-body and soul--and surrounded by material goods. Hence there are three movements in him: one upward~ towards pride, another downwards toward sensu- ality, and still another outward toward the fulfillment of the other two movements by the possession of material goods. Originally, at the outset of creation, there was perfect harmony between these three movements, between the soul and God, between the soul and the .body, and between the body and the creation beneath it. Sin disturbed this order and harmony by destroying the harmonious relationship of man’s s0ul, his will with God. Upon the presencq of this imbalance, the soul lost its easy dominion over the body, and the .body instead of using material creatures for the service of God, became somewhat ,~eak in their presence. , It was to restore this threefold harmony that our Lord recommended the way of the counsels .and through His Church established societies in which these could be 6fficially .lived .and practised not merely as a service but as an eminent actualization of the very purpose of theChurch--the leading of men to holiness, of life.l~ Thus we are invited to a threefold’ separation in view of a threefold consecration Which can assure us more .readily (objectively speaking, of course) of the growth of the theological virtues of faith, hope, and charity. He invites us to the practice of poverty to help us separate ourselves from a disordered use of material things and to help us consecrate or direct our use of them to the worship and glory of God. He invites us to the observance of virginity to help us avoid the disordered use of our procreative faculties and powers of loving and to enable us to use our body and our powers of loving more fully and more completely in His service and in the service of His life to be communicated to the whole of humanity, our own family in God. And ÷ + 1Tibid., n. 43; N.C.W.C. edition, p. 50. The significance of the Church’s approval of a religious institute indicates that it answers + to a need of the Church. The ecclesiastical approval permits the Poverty and pursuit of this end to be organized socially within the Church and Sanctification offers those who wish to dedicate themselves to this end guarantees of effectiveness and stability. In other words, the Holy See recognizes VOLUME 2~4, 1965 not merely a service, but an action o[ the Church, taking place through these institutes. 557 finally, He invites us to the .practice of obedience to help us to avoid the disordered use of our wills and to help make our lives .a c6nstant duet of continual harmony with God’s directive and providential love leading us back home. In’the case of religious, strictly so- called, these .practices are called religious because the vows make them public acts of worship and cult per- formed in honor and praise and reverence of God unto His glory. From this it should be clear that the religious life is meant to make its members "witnesses of the. City of God." It is meant to establish its members as watchmen on the walls of the new Jerusalem where, the Lord’s rememberers take no rest until He establish and make Jerusalem His praise on the earth,is An imitation on this earth of the Jerusalem above, and therefore free ~f the encumbrances of the three concupiscenfes, the religious state is the anticipation Of the kingdom of heaven, or perhaps, better, it is a state of tending to perfection within ¯ a community of charity and adoration.19 Proceeding to the first of the practices mentioned above, that of voluntary poverty, a schematic though admit.tedly inadequate consideration would seem to demand a brief survey of the following areas: (1) poverty in general; (2) what religious poverty adds to poverty in general: (3) th~ aims of religious poverty; (4) the conditions which ought to surround its practice; (5) the fruits of religious poverty, and (6) some practical observations regarding its communal and individual practice. Poverty in General ¯ We might begin by asserting that it is quite true that in the beginning of the Old Testament account the word poverty was used to indicate a material condition, a deprivation of the goods of this world. But there was an evolution of the idea of "poor" and "poverty" into a religious sense; and it was this new, religious sense that was seen as having spiritual value before God. The poor man in the evolved sense Of this expression is one who realized his complete .dependence on God and who acknowledged his weakness and sinfulness and who + was ready to obey God and tO trust in Him. The poor 4- man was considered a client of God, and poverty was +- considered an openness or candidness before Him. In Charles A. the New Testament also, Christ’s recommendations in $~hleck, reference to humility and poverty must often be under-

REVIEW FOR RELIGIOUS ~ Ex 62:6-7. 558 ~ Suzanne Cita-Malardo Religious Orders, p. 10. stood in this same sense.20 Yet for all this it remains true that Christ did recommend actual poverty; he recommended the rich young man to divest himself of his belongings to follow Him; he recommended¯ to His disciples that they ~be poor. and frugal in their personal possessions when undertaking the work of.the ~ipostolate. He also warned against the danger of riches.21 .¯. All this is true. But at the same time we are given to Understand .from other passages in the New Testament that He and His disciples were not without their resources, that they could depend On some of their followers for hospitality and even money. In the early Christian communities, while a certain common life was practised, still there .was no destitution nor,extreme poverty. All these Considerations lead. us to conclude that while Chi~ist definitely warned against the dangers of riches and while He recommended the giving up of one’s ¯ possessions for the sake Of following Him, He. did not recommend that anyone be without the necessities of life; nor did He necessarily urge a state of life in which one would not be able to’undertake the apostolic woik assigned to him. He did, however, recommend poverty in the material sense as a condition for pra(tising poverty in the spiritual sense, as a means of opening oneself entirely up fo the divine activity.2~ Evangelical poverty is not to be confused with involuntary indigence nor even with privations that are freely chosen. As we find it proposed to all men, it signifies detachment from earthly goods, the renuriciation of the egoism of prop- .erty, and especially the condemnation Of that wealth which leads to complacency, domination, and pride;, it recommends all this but only in’ view of¯establishing a community of love wherein, the poor are unknown b~- cause all mutually love and mutually aid one another. Thus, poverty-privation would be willed only to a relative and limited degree as a means to something else. Its rule is the kingdom 0f God, that is, the duty of state of an individual, and above all, the creation of an evangelical brotherhood where there are no more living in indigence.2a. Turning .to a theological approach to the notion of povertY, let us say .at the beginning thatit would appear that poverty is not primarily a virtue. We would rather

~o Mt 5:3. See A. Gelin, Les pauvr~s de Fahvd (2nd ed.; Paris: Cerf, 1~53), especially pp. 29, 148-"54. ,a Mt 19:21-4; 13:22; Mk 6:8-9. Poverty and ** A. Thomas, C.Ss.R., "Individual Poverty .and Modern Religious Sanctification Life," Religious Poverty in the Modern World (Ottawa: Canadian Religious Conference, 1964), pp. 39-43. The entire volume is excel- VOLUME 24, 1965 lent. ~ R. Carpentier, "Vera un th~ologie de la vie religieme," pp. 68-9. 559 have to call it a kind of state or condition of life which affects a given .individual or.a group in regard to material. possessions. It, is characterized by a limitation in regard to material possessions and also by a kind of insecurity in ¯ their regard in reference to the future. Thu~ a poor person is one who is limited in what he or she possesses and who depends constantly on someone else to supply for his or her needs. From this, however, we are not to conclude that what we call poverty is not a virtue in some.way or does not pertain to some virtue. Quite the contrary. The giving away of material things which is part of the object of voluntary poverty is an act of the virtue which St, Thomas has called liberality.~4 Like every other virtue its effect is to establish more and more deeply in our wills and hearts a permanent orientation or attitude by which we are habitually inclined to make a good and virtuous use of whatever material possessions or created goods, we might have at our disposal, never becoming attached to them in any disordered manner. Liberality is that divine-like infused orientation (if we speak of the supergatural virtue) or that acquired or developed human orientation (if we speak of the natural virtue) which enables us to have true dominion or control over all material things inasmuch as they lead us to or prevent us from attaining our goal. Since we are considering a supernatural goal here,, we will limit our considerations to the supernatural Virtue. The. supernatural virtue of ¯liberality enables us to give up material possessions or goods at a moment’s notice when we know that God is calling us away from them. And it enables us to love them, to appreciate them, because they have been given to us by God and because they contain some reflection of Him their ultimate source, some reflection or participation in His infinitely varied perfections. Thus the virtue of liberality enables .us to use material things for the glory of God (and the good of others) and/or to give them up or back to Him if He requires or asks for them; it makes us do this at. once, not grudgingly or with grumblings or reserwitions but readily and joyfully, at least as far as our will is concerned. It is only when this virtue becomes perfect that we begin to understand the truly spiritual and divine-like power or force or self-revelation of God that lies in material things. This comes from the fact that the presence of a virtue necessarily implies a kind of connatural 4. or instincti~,e knowledge of the object or objects around Charles A. which it centers. Thus, in our case, the virtue of liberal- $chlech, C.S.C. ity teaches us that created things are not meant to be obstacles as we climb towards the light to God but rather REVIEW FOR RELIGIOUS 560 ~2-2, q.llT, aa.l-6. footholds, stepping stones, or intermediaries to be made use of in accordance with the plan of God. Thus the material world about us contains energies that we can accept or reject according to the dictates of conscience faced with. the limitations of fallen human nature. If we renounce them,, it is n6"~ because tl~ey .are evil but rather because we are in .pursuit of some greater good. It is by the wisdom, and vision which ~omes through the illuminating force that liberality brings that we can arrive at an equilibrium between possession of the world and its goods and renunciation of it and .them, between a taste for created things and abstention from themY~ ~ It is the work of the virtue of liberality to teach us that whild created things below man cannot understand or love God as man does, still they are meant to glorify iHim in their own specific way. Man is to be their mediator, so that their adoration may be made perfect. He is.to give to the whole of visible nature a voice, , a mind, a heart, on fire with love, So that this nature in and through him may love the invisible beauty of the Creator. This is ?ahy he is set in the midst of.the world as one who is the epitome of the universe. Although.his body.e.ncloses him within, the world, he has a mind that .,is greater than the world, and a heart as well. This he has received so that .contemplating the universe and gathering it into himself he may offer it, ..san~:tify it, consecrate it to the. living God. Thus it is the virtue of liberality which, when .perfect in. man, teaches him that he is the mysterious epitome of visibl~ nature only so that he may love it with a holy love and be on its behalf priest and worshiper of the invisible God. Wha~ Religious Poverty Adds to Poverty in General In the case of one called t~ the .religious life, the virtue of liberality is pushed to its furthest activity, so tO speak. It reaches or is meant to reach its greatest extension and its greatest intensify. For one who gives up all his or her possessions for the sake of the following

~SThis would certainly se~m to be thethinking of Teilhard de Chardin inhis Divine Milieu (New York: Harper, 1960). And in this he is merely echoing the teaching of St. John of the Cross: "O woods and thickets planted by the hand of. the Beloved. O meadows of + verdure, enameled with flowers, say if He has passed you by. Scat- + tering a thousand.graces He passed thr6ugh these groves in haste, and looking upon them as He went, left them by Hig glance alone, clothed with beauty .... All those that serve relate to me a thousand Poverty and graces of Thee, and all wound me the more. And something they are Sanctification stamme.ring leaves me dying." Poetic, yes, but still the same theological principlesl See The Spiritual Canticle, Stanzas 4~ ’5, 7 in The VOLUME 24, 1965 Complete Works o] St. John oI the Cross, E. A. Peers (ed.), Westmin- ster: Newman, 1953, v. 2, p. 26. of Christ is said to be .liberal in the most perfect degree possible, at least in a visible, sort of way. These persons show by a visible act (profession) that their minds and wills and hearts are in no way attached to temporal, wealth or possession or, at least, that they desire to bring this disposition and attitude of person about in their own lives. In the case of religious po,~erty, this free desire, ~this chosen or elected renunciation in answer to a special call or invitation, from God, is sanctioned and ritually expressed by vow. Consequently, the will of the person or the person herself, has firmly fixed and rooted herself in this proposal; thus,, all the acts involved in carrying out this proposal are not Only acts of the virtue of liberality but also at the same. time acts of the virtue of religion. Both the use of material goods by a religious and the renunciation of them are acts of cult or worship, acts of reverence, respect, and praise for the God whom she wishes to love as fully as possible. Thus every act of liberality (and these are countless in the daily life of the religious) pertains to or is an act of one or other of the acts proper to the virtue of religion, such as devotion or sacrifice or adoration. From these considerations it would seem that we would be correct in saying that vowed poverty comprises two elements: (1) the effective (as well as affective) renunciation o] material possessions 0r the removal of all real abundance; and (2) dependence on superiors [or the use of necessities, such that the use of all things falls under the authority and contiol of those who are set over the common life. This dependence on others for the use of material things is something flexible, capable of being fitted into the context of the varied circumstances of life today. The Aims o] Religious Poberty. An analysis of the variou~ aims of religious or evangelical poverty would seem to reduce them to the fdllow- ing: (1) It effects a true and proper independence.or liberty of spirit; (2) it brings about a greater security; (3) it contributes more fully than its .opposite to the perfection of charity; (4) it enables one to offer perfect sacrifice or holocaust to God; hnd (5) !t is meant to be sacramental, to act as a liying memorial to all of the true value of material things. The first of the aims of evangelical or religious Charles poverty is to effectin an individual a ,true spirit of inde- Schleck, pendence or of liberty in reference to material possessions. Vowed poverty i~ ordered to bringabout that REVIEW FOR RELIGIOUS freedom and independence for. God and for neighbor which comes with complete detachment and abandonment to God’s resources and which leads to the possession of that.treasure which is not temporal, but eterfial-- God Himself. Such an expectation is not at all a tempting of God. For it can be Undei:taken only in response to His own counsel: "If you will be perfe.ct, go sell what you have and give to the’ po~; and you sliall .have treasure in heaven." 26 "Look at the birds of the air and . the lilies of the field; they neither sow nor reap and yet I tell you tha~. not. even Solomon in all of his glory was clothed as one of them." ~7~ A second aim of evangelical, poverty isto provide one with that per[eqt security which is so much sought after by all in the world. This security, of ~ourse, rests not primarily on the presence of material treasures or possessions or of luxury shared, in .common but rather on the actual possession in faith and hope of an eternal .treasure. How well this is~ set out for Us.by Christ Him- self: "Lay not up t6" yourselves treasures on earth where rust and moth consume, but lay up to yourselves treasures in heavenY 28 The treasures which come to us through the observance of ~vangelical poverty are eternal and they ~ommunicate to us an eternal security which is begun even here On earth; moreover, this security is.infallible because it-is promised to us by Him who is. eternal Truth and :eternal Omnipotence: "He who leaves father and mother and brother and sister for my name’s sake shall receive a hundredfold in this life hnd life everlasting in the next." 20 The third aim of the’ practice, of poverty is to enable those who~voluntarily embrace it to arrive more quickly and more easily at the per[ection o[ charity. When one has possessions and property find the obligation of safeguarding them, her.attention easily tends to become centered or focused on them; and she becomes absorbed in trying to work out ways and means o[. protecting and increasing them. Moreover, it is clear thatthe more the human heart is intensely and: completely attracted to one object, the more it is withdrawn from. a multiplicity of desires and aspirations. Thus, the more completely and fully one is withdrawn from the need for considering temporal matters, the more completely can she give herself to the consideration of God and her neighbor,a° Still a fourth aim of evangelical poverty is to help bring about a holocaust in our lives which, as we have + + ~ Mt 19:16. ÷ ~ Mt 6:26 ft. Poverty an~ ~ Mt 6:19-20. Sanctification ~ Mt 19:29. ~ ~ ~o St. John of the Cross, The Ascent o] Mount Carmel in The Com- VOLUME 24, 1965 plete ¯ Works o! St..John o! the Cross, E. A. Peers (ed.), Westminster: Newman, 1953, v: 1, pp. 263 ft. 563 seen above, is the most perfect sacrifice that we can offer to God. When one undertakes the life of religious poverty, nothing is reserved or held back in the way of material goods. Rather, all things are given over to the control and administration of others so that there is nothing that she can call her own in the complete sense of this word. Such an act of renunciation of the disposition of one’s goods, present and futuie, is not merely a sacrifice as in almsgiving; it is, rather, a holocaust; that is, all incense being offered to the Lord. Moreover, I believe that this holocaustal notion connected with religious poverty has special characteristics in the case of the religious sister. For poverty in her case seems to denote much more than just the giving up of the right to dispose of one’s material goods freely. It also denotes the free and spontaneous renunciation of family ties, of one’s whole past life, and of all that this implies. It is a known fact that relatively few parents of sisters enter fully into their daughter’s vocation. Rather, they often seek to introduce or present before her vision mere human values and views which are characterized by a rather deep concern for her material well-being and temporal happiness. Again, poverty denotes a renunciation of all social ties or class circles, if you will, which belonged to her as a member of h~r family. Again for the sister, this renunciation implie~., also the giving up of her own name so that she becomes more one who represents her religious community, or ~tn ideal, or perhaps, even better Holy Mother Church, ~ than herself. The very reception of habit would seem, to indicate this rather clearly. For here in the language of symbol and Ceremony find ritual, the triple renunciation which is involved in the profession of poverty is presented in an external way: that of wealth, that of individuality, and that of family ties and class or position. The reception of habit and the change of name indicate symbolically that from now on this person must be a new person, a Woman of God, the spouse of the Lord, the figure or icon of the Church. While it is true that she must still love her family, in fact even more than she did before, still in her personal and in her religious life she has to make herself independent of them, their traditions, and their environment and, to a certain extent, even Of their name. And the reason for this is simply because she has chosen + God as the sole portion of her inheritance, and she + has been chosen by Him to exercise a special function Charles A. or mission within the Church.S1 Sehleek, C.S.C. = There is a passage occurring in one of the works of St. Jerome REVIEW FOR RELIGIOUS that is classic in this regard: "Remember the day of your enlistment, when you were buried with Christ and took your sacred oath to turn 564 from mother and father. Consider what grief was caused to the camp One last aim of evangelical poverty, especially as found among religious, is that it be sacramental, that it exercise a sign-vahte to ~the world. It was F~nelon who said quite correctly that "it is Catholicism alone which teaches, fundamenally, this evangelical poverty; it is within the bosom ol~ the Church that we learn to die to ourselves in order to live in dependence."32 .i1~ this is true of Catholicism as such, then certainly it is true of the ~eligious life. For "religious," as Pope Paul mentions, "must surpass all others by their example of true evangelical poverty." 33 The religious life as a whole is meant and intended to exercise a sacramental role to the rest of humanity; that. is, it is supposed to be a ¯ ~)isible reminder to the whole of humanity that it has not here a .lasting city, that it is meant for the New Jerusalem which is from above, and which is meant to lead us above or on high. Thus religious, collectively and individually, are meant to be a living, existential memorial or sign or witness of the transient and fleeting nature of the goods and possessions of this world. This is part of their transcendent mission which they in contradistinction from secular institutes are meant ¯ to show visibly to the world. Even the very habit they wear is meant to exercise this symbolic value: we must not fall in .with the fashions of this world.34 This rejection is of the enemy by the gift which you then received--to carry on war against him. And now behold the enemy strives to kill Christ in your heart. Hence, if even your nephew entwines his arms around your neck, and your mother does all in her power to keep you home, and your father throws himself across the threshold, trample him under- foot, and fly dry-eyed to the banner of the cross. In this case, the only real filial love is cruelty" (Epistles, 14, 3; cited in "St. Jerome as a Spiritual Director," in A Monument to St. Jerome, F. X. Murphy, C.Ss.R. fed.J, New York: Sheed and Ward, 1952). This article is extremely interesting and bears reading by the reader~ ~A. de Campigny, el al., Les entretiens de Cambrai, 1929, p. 136. ~sPaul VI, Allocution on Religious LiIe, May 23, 1964; REvmw fOR RELmIOUS, V. 23 (1964), p. 699. ~ See my article in Catholic Educator, February, 1964, pp. 571 ft. It is my conviction that the distinction of communities and of ends and means within the religious states of perfection has not always been given due consideration in the problem of adaptation. There is the tendency to reduce all of us to the same common denominator, in which case we might just as well amalgamate into one order or congregation! Thomas Merton echoes my thoughts on this matter: "An urgent need for new forms is now felt in monasteries, everywhere today, not the essentials, but the accidentals. But even here, the ac- + cidentals have to be scrutinized closely before being changed. The danger at least in America is that ,the new forms will be instituted + by men who have not had sufficient formation Or experience in the + living monastic traditions. They may ~mbrace irrelevancies and throw Poverty and out values that are irreplaceable. In this way the monasti~ commu- Sanctification" nity would be reduced to a group of devout and organized cheese- makers or school masters, relatively prosperous, moderately discip- lined, sharing the consolations of the latest liturgi(al piety, and VOLUME 24, 1965 togetherness around the TV. The argument that this style of. life is 56,5 not to be understood as condemnation. Rather, it is rejection of preference, an occupational preference and rejection, so that we may more fully and perfectly fulfill the precise mission and public function which we are meant to exercise in the Church. HEr mission is transcendent as well as immanent and it is the very difficult task and mission of religious communities to attempt to combine this two-fold endeavor of the Church. This note of sacramentalism in reference to religious poverty was very strongly recalled to us by Pope Pius XII in an address given a gbneral congregation of the Society of Jesus in 1957: To enable one to live that li[e nailed to the Cross with Christ, [aithful observance of pgverty which was so dear to your founder shouldmake a vital contribution; and wehave in mind not merely observance of the poverty which excludes the independent use of temporal things, but rather of that poverty especially toward which this exclusion of independence is ordained. This consist~ in the very moderate use of temporal things, together with the deprivation of many of those conveniences which men living in the world can quite, lawfully make use of for themselves. You will, of course, make use for the gre.ater glory of God, with the approval of your superiors, of whatever makes your apostolic work more efficacious; but at the same time, you will spontapeously deprive yourselves of m~tny th!ngs, which are not necessary for your purposE, though they are enjoyable and pleasing to nature..You will do this so that th( faithful may see better apprbciated by the men and the world of our time has no weight and in any case the monk should not concern himself with the impression, he makes on his fellow man. The mere fact of con- sciously courting the esteem and appreciation of modern man immediately makes, us suspect (and rightly so) in his eyes. But we should show our total ignorance of the monastic vocation if we thought by diminishing the seriousness of the vocation tobring the monk into fruitful contact with the World. On th~ contrary this separation from the world constitutes the ’basis, indeed the only valid basis for his dialogue with the world. The monk as such is actually of no interest to anyone except insofar:~s he is reallyamonk. It would be a pity for him to arouse sympathy and initiate serious conversations by assuring Everyone that he lives just as they do.and shares all their.in- terestswithout exception. Yet at the game time he must not insist so much on his difference that he withdraws into a resentful and negative solitude completely t~rning his back on the rest of men giving themup with their wickedness to justly deserved perdition" ("The Monk in .the Diaspora," .Blackfriars, July-August, 1964, .pp. 299-302). I realize that Father Merto~i is speaking of the monk and nbt thb active religious. Consequently, this would not.apply literally 4. to the latter. On the other hand, it would seem that it. does apply 4. mutatis mutandis. We do have a double voca.tion--transcend.ence and immanence--which makes our situation in the Church difficult 4.. and tension-producing~todaY. The more immanent we become, the. Charles ,4. more we forfeit our duty of wimessing to the transcendent destiny $chleck, C.S.C. of.man and the’Church. If a ~:eligious commu.nity wishes to emphasize more and more its aspect of immanence in fraternization and REVIEW FOR RELIGI~S worship so that its transcendent function is practically, absent, I would suggest (hat to.legaliz~ this state of affairs, it apply for change 566 of status to a s~cular institute. in you the disciples of Christ who was poor, and in order that larger sums of money may be reserved for things useful for the. salvation of souls instead of being wasted on less austere enjoy- ments .... Whatever is superfluous,.cut it out with simplicity ¯ and courage for the love of poverty and out of zeal.for that un- ceasing mortification in all things whichis a mark of your institute ..... Religious shall preach.~ not by word ’alone,but by ex- ~imple, zeal for that penitence without which there is no solid hope 6f eternal salvation .... There is no one among you who would criticize or reject innovations which are conducive to the salvation of your own souls or those of your..nelghbor which is the purpose of your Society, simply because they ar~ new. On the contrary, it is completely in harmony with the Institute of. St. Ignatius and also.the constant tradition among you to apply yourselves wholeheartedly, to any new activities which the good of the Church demands and the Holy See commends, and not to " shirk any "adaptation" as it is called. But at the same time you shall firmly guard and keep intact, against ’all the attempts of the world and the devil, the traditions which were wisely handed down because they flow from the Gospel itself, or are demanded by human nature, namely, fallen human nature.~ This sacramental role, then, stems from the place of ~eligious in the Church. Both as a community and as individuals, they have. a didactic or revelatory role to play in the midst of the people of God. God is the God of freely bestowed grace. This they must proclaim, in their hearts and minds, yes, but also visibly in their homes, in their recreations and vacations, and even in their clothing. This is part of itheir vocation--to he a living sign or witness to grace which is total receptivKy from on high. As John has it: "Those who believe in his name, who are born not of blood, nor of the will of the flesh, nor of the will of man, but o[ God." 36 The Church must find and express once again an aspect of her image that has become a little blurred through the centuries: the look of poverty. And if she is to do this at all~ she will do it first in those societies who have undertaken a sacramental destiny in her midst. The Conditions Which Ought to Surround Religious Poverty Coming next to the conditions which should surround the practice of poverty by religious, we find that they are basically three: (1) It should be joyful; (2) it should be completely free and spontaneous and voluntary; and (3) it should be redemptive. Poverty is something that should be jo);ful, that is ÷ to say, it should leave one with a spirit of joy and care- ÷ ÷ ~The States o] Per[ection, Gaston Court’is (ed.), Westminster: Poverty and Newman,1962, pp. 298-9. This same view was taken by Pope John Sanctification XXIII in ll tempio massimo, July; 2, 1962, N.C:W~C. translation~ pp. 4-8; and again by Pope Paul VI in the allocution we have already VOLUME 24~ 1965 referred to. ~Jn 1:12-~. 567 free, that is, with the carefreeness of children .who are confident and trusting in the providence of God. While it is true that most of your communities have merely the simple vow’ of poverty allowing your religious the ownership of material possessions, still for all practical purposes, your inability to do anything with regard to these [hings without the knowledge and permission.of your sfiperiors makes you in effect as one who has nothing. This note of ~piritual joy in poverty finds its most lyric presentation in the person of St. Francis of Assisi. Again, religious poverty should be completely, free and spontaneous and voluntary so that this condition will ¯ grow deeper the older one becomes in li,~ing the religious life. Here much could be done by way of exhorting ),our religious, especially those who are older and those who are beginning to feel the conflict involved in trying to harmonize the demands of their religious’ profession with those of their professional apostolate. There is the tendency to retract something of the voluntariness and .spontaneity of the gift involved in poverty; and then its ¯ practice becomes to a certain extent formal, forced, and regimented; consequently, it loses its dynamic sanctifying force for the individual and for the world. It is so easy to worship "golden calves" which are the demands not so much of our needs as rather of our desires. Moreover, poverty should not only be moder.ating in the case of religious but, at times at leagt, it should be crucifying or redemptive. We. have reached a kind of crisis in our modern world; and the only answer that we can bring to it is a consideration of reality as it is, both by a better understanding of the world arid by a passionate love for Christ crucified. Both are certainly necessary, but I sometimes wonder if the second, of these two is not perhaps the more.nec.essary today, It is certainly safe to say that one of the most important things that the Church can hold up in the face. of.communism is a spirit of poverty which does not regard. beggars and the poor in exactly the same way as a nation’s economists do. It is this .spirit of poverty, not only affective but also effective, which the Church must. be a witness to today, especially in her religious communities, it is only by so doing that she and they can fulfill part of the sacramental mission or sign or sym- + bolic destiny to the world which they are meant to contribute to the life and vitality of the gospel message. + ..The more worldly the world, the more violent in .a Charles A. sense and the more painful at times must be the working $chleck, C.S.C. ¯ of grace against it. It is only in this way that.we can make quite clear that religion is in no sense a kind of REVIEW FOR RFLIG|OUS an insurance policy against misfortune...It is concerned with the longing for the living God and in the case of your own subjectg with the deep need they have for all that comes from the quality of motherhood. The essence of their religious life is sacrificial love, for life is good only if it is offered as a gift to God and one’s neighbor. Thus to be fully modern find contemporary, evangelical poverty should be. poverty. The world regards as far from itself those who are in appearance close to it; as soon as it sees them. conform to its own ways .and fashions, it considers them very much like itself: ex- hausted, empty, weak, Of little account. It believes stronger than itself only those who it sees are not slaves of its own Weaknesses. In his Seeds of the Desert, Father R. Voillaum~,speaking along these same lines, writes:. Our vocation and our mission do require that we shall give witness of poverty; and we cannot allow that witness to "lose its taste." We must "cry the Gospel with our lives .... " If we are to keep our soul free and strong iri the present-day world; if we are. to be for our part the ferment of Christian poverty which the world needs so as to i:etain the sense of the spirit and of God, in the enjoyment of all these things that make for ease and in the use of techniques that make for materialism by their very nature, we must put all the strength we can into setting an example of simplicity in our living. And we mu.st approach the task without stiffness or harshness, but also without flabbiness;. always understanding of otherg, always ready to recognize whatever may be good and legitimate for others; careful, however to maintain for ourselves.a style of living as free from artificial needs as we can make it. In sympathy With our time and with the people of our time we must certainly..be--nay we must love and understand them as they are; but otir particular charge i~ to be in their midst lik6 living images of C.hrist, poor.~ The Fruits of Religious Poverty Above, we mentioned more orless in passing that the observance of the evangelical counsels was ordered to developing the virtues responsible for the trinification of the soul--faith, hope, and charity. While theimmed- iate goa! of poverty is the development and growth of the virtue of .liberality, still the ultimate, goal would appear to be the increase and growth of the virtue of hope and the gifts of the Holy Spirit that correspond to this virtue. It is in this way that evangelical poverty enters into the order of the theological virtues and transcends that of the moral virtues. The reasoning + behind-this is not too difficult. If we were to attempt to 4- analyze thevirtue of hope, we would see that it is a permanent active force flow!ng oht of the grace-life that + Pover~ and. inclines US or makes us tend to the possession of God Sanctification notby relying on our own forces and strength but by relying on the omnipotent power of God Himself. It VOLUME 24, 1965 Seeds o/ the Desert (Chicago: Fides, 1955)0 pp. 264-5. 569 is the function of the virtue of hope to give the soul such ardor and courage and aspiration for the things of eternal life that in comparison with it all created things seem to be, as in truth they are, of secondary importance. Hope is like a helmet with a visored opening. !F protects one from all the blows and thrusts which come from the attraction of material possessions; yet it is able to keep our Vision orientated in one. direction--upward to God alone: "My eyes are always on the Lord. Even as the eyes of the handmaid are always on her mistress, so are my eyes set on the Lord." as We have seen, however, that the purpose, of poverty is to cast us on the Lord, to make us rely completely on Him through our depending on His representatives to supply for our needs. Thus, rather than rely on our own strength, or on our own property and wealth, we freely and spontaneously renounce the free use of such goods in order to place ourselves more completelyat the dispositions of divine providence in this regard, poverty when perfectly practised, brings about that spirit of openness to the activity and almighty power of the Lord. And this is the exercise of the virtue of trust or confidence or, as we usually say in theology, hope."Go sell what thou hast"--this is poverty; ’.’and thou shalt have treasure in heaven"--this is hope. Hope effects in the theological order of our life (our direct relationship with God) what magnanimity and liberality do in the moral sphere. That .is why St. Thomas mentions that it is in the activity of the virtue of hope where .we should expect to find the motive and the culmination, the foundation and the perfection or completion, of religious poverty. Religious voluntarily renounce material, possessions or their, free use in order to possess Him who is their All and their source. Hope makes them fix their eyes on the power of God rather than on that. coming to them., through the possession of created goods. It is because, hope detaches them from every treasure and security other .than God that it lies at the very hear~ and core of the practice of poverty, and allows entry ¯ into that beatitude which our Lord called that of the poor. And because ~hey have been ~dmitted into the list of those who belong to the poor, they are assured of the possession of the kingdom of .God: "Blessed are 4. the poor in spirit, for theirs is the kingdom of heaven." 89 4, Finally, the practice of evangelical poverty is meant 4. to lead to .the increase and dynamism of three of the Ctiarles A. gifts Of the Holy Spirit in our dail~ living. First, it Schleck, brings, about a more active prdsence o~ fear o[ the Lord;

REVIEW FOR RELIGIOU~ ’ = The Dark Night oI the Soul in T.he Complete Works o] St. John o] the Cross, v. 1, p. 472. 570 = Mt 5:~. this is a reverential fear like that of achild who has placed its complete confidence and trust in those placed over it to provide for it, or that of a child who fears being separated from the source of all goodness and strength because of its love for Him. Again, the gift of piety is increased. For it is this which enables us to look at God more and more as. our Father, as one who has the obligation of supplying for the voluntary deficiency which we have taken on ourselves in vowing poverty to Him as an expression of our trusting love. And, finally, the gift of knowledge is brought to its perfection. For as our fidelity to the practice of poverty increases, the true value of created things becomes more con- naturally grasped or instinctively sensed. A. kind of emptiness steals over one, an emptiness which allows God to enter with the riches or treasures of His own divine presence. And then all creatures begin to stammer out something of "Him who has passed them by." 40 As they did for St. Francis, so too for us they become brother-wolf, sister-watei’, brother-sun, and so forth; and they speak to us of God. It is the spirit of poverty both communal and personal that enables us :to .resacramentalize the Exodus experience of the first people of God.. For when He. chose them and led them out of slavery and through a desert that sometimes seemed worse than bond~ige, they were encouraged by two hopes: that He was guiding them to the promised land and that this God of theirs was not as other gods, a graven and helpless image, but rather a sublime, univbrsal, and omnipotent spirit, capable of accomplishing His task. Some Practical Observations In order that our ’religious communities be, truly witnesses of evangelical poverty to mankind, one thing certainly must be done: education to poverty--and .this not only on the part o£ religious but also on the part of the laity. Religious have to be educated to poverty by having recalled to them discreetly, yet insistently and frequently, the true visage of poverty such as this is presented to them in the gospel message. They will then be more easily persuaded to. freely accept a standard of living that resembles more closely tlia( of Christ’s own ÷ life of poverty on earth. They must be taught that poverty is difficult, that there is no easy-to-learn-in-i~ne- lesson recipe for it. There is no end to the effort that ÷ must be made; simply because to become .poor means to Poverty and know .and to become solidly established in the true..rela- Sanctilfcation ~0St. John of the Cross, The Spiritual Canticle" in The Comp!eteVOLUME 24, 1~65 Works o[ St. John o! the Cross, v. 1, p. 26. tionship that exists between God and man. And who can ever say that he knows all about God and man? Thus poverty must necessarily.be a continual searching and groping, a questioning that ever begins anew.41 An education of the laity is also necessary. They have not studied the theology of the vows or canon law. Consequently, they can easily err in their interpretation of the kind of life led in religious communities. This should not cause any alarm, and we should be quite ready to excuse them. But we should take every opportunity of enlightening them, in our education of them in our schools (in a course on the states of life, for example) and in later contacts with them. It is very possible that this communication with them will also bring to our attention criticisms that are justified so that we can remedy our practices of poverty accordingly. It is through such communication that we can make them aware that we do many things gratuitously, without any kind of return whatsoever, and also of the fact that the living conditions within a community framework are vastly different from those found in an ordinary family. While this may’ not always justify our conduct before them, it may soften their judgment appreciably142 Since it should be the ambition of every religious house to be able to inscribe over its doors the words: "School o[ Per[ection: individual and community poverty practised here," the remainder of our observations might be summed up under these two headings. Community Poverty As far as community povei~ty is concerned, there is a danger in some cases of our explaining our practice of poverty to outsiders and even to those inside religious institutes by almost explaining it away. It is quite clear that the p~actice of .poverty is above all intended to lead to perfect interior detachment; but it.is not always. so evident .that the presence of the virtues responsible for this state or condition is for the most part inseparable from its factual and actual practice. It must have, therefore, some factual and actual existence in religious communities and not .just a theoretical one. P0,~erty in the present order of the "poor Christ" does mean to some visible extent, some going without. We do not become suddently poor in spirit whenever this is required unless we have previously and constantly been ~,h~rles A. ~xc. Matura, O.F.M., "The Claims of Religious Poverty in the $chleck, Case of the Individual," in Religious Poverty in the Modern World (Ottawa: Canadian Religious Conference, 1964), pp. 28-9. REVIEW FOR RELIGIOUS ~ P. M. Poisson, C.S.C., "The Challenge of Collective Poverty," in Religious Poverty in the Modern World (Ottawa: Canadian Re- ligious Conference, 1964), pp. 76-7. schooled in the practice of daily renunciation in small things. .A great many religious today, especially among the younger members, find it both hard and embarrassing to bear witness befo~:e the world, espedally the world of the poor, to a poverty that will shine before the eyes of men so as to startle them, perhaps even evoke that kind of evangelical scandal that will be extremely beneficial to them. As we mentioned above, every religious community has a solemn duty’ to witness to poverty lest the world lose the verysense of God: inits use and ¯ enjoyment of those material and scientific convenience~ which" could so easily lead to materialism and temporal- ism. Unless a community is willing to make some comparison of itself with the so-called "poor" of the country in which it is working, it can only with great difficulty lay title tO being "collectively poo.r." If poverty, then, is to be real and is to ex~rcise a sign- value within the Church of the message of the gospel, .it should affect the community as such. Here of course we must accept the fact that there is room in the Church for various forms of poverty so that it will remain the very first vocation or reason for being of some congregations to bear witness to this evangelical value and counsel in a way’that goes quite beyond the ordinary. In fact this works quite well into the specialization of modern times. But there are still certain acts and certain things that are out of place in any religious community regardless of what its specialization might be. These points having been made, we must also add that community austerity must of course be somewhat moderate, because it has to last not for two years or so (such as might be true of those in the Peace Corps and other similar organizations) but for one’s entire life. Moreover, usually a lack of moderation in this regard sooner or later provokes a reaction and makes religious have recourse to roundabout ways of compen- sation. The woman out in the world has other outlets for diversion and relaxation. If she leads a rather hard life, she still has some opportunities for distractions and diversions outside of her immediate environment, and this without any special permission or "going through channels." The religious does not have this opportunity. She must find her happiness and distrac- + tion and diversion within the framework of community + life, at least for the most part. Consequently, this + community life and existence should not be one of Poverty arid ceaseless tension. Rigid schedules that never change; Sanctification dilapidated houses that are unattractive or ugly and dirty; houses or rooms that are painted with the .general VOLUME 24, 1965 "convent buff," tasteless meals, or meals without variety; small and confining rooms instead of fresh ~nd well- lighted ones--all these and many other similar causes of tension are not to be ~onsidered necessary to present a true image of poverty, even though they may be necessary by reason of community finances.43 The whole religious tradition teaches, that community poverty, however austere, should provide outlets and give religious a true framework in which they can really and truly love and serve God and their neighbor. To practise religious poverty effectively, to be a witness to evangelical poverty does not demand that we "go native" when .working with the poor either here or on the missions. Very often this leads to disastrous results as far as health, physical or mental, is concerned. To live with the destitute and as the poorest of the poor is certainly one way of practising .poverty. But it is not the only way. Lay persons are .not necessarily shocked by large houses nor by a multiplicity of private rooms for religious necessary for study, and the’ .observance of silence; nor are they usually shocked by certain legitimate recreations and outings. But they are shocked and rightly so by anything that approaches vulgar ostentation and self- indulgence or the luxury of so-called "shared possessions, or the aping of the customs of those living in the secular state (for example, a regular weekly Saturday excursion). As Plus XII remarked in regard to the training of seminarians: "It should never be that those who are to be trained in self-denial and in evangelical’ perfection should live their lives in sumptuous houses with the last word in comfort." 44 Along these same lines, buildings should be unpretentious and simple. While we must consult and respect the advice given by architects and contractors, we should also realize that they have not and are not living the religious life. Thus, it is quite possible for worldly approaches to construction and decoration to be introduced into the religious world.4~ The remark of an archbishop could certainly be reflected on: In these last years we have seen a blossoming-out of very beautiful religious houses, buildings which are neither strictly necessary nor urgent, at least, in these dimensions, beauty, and comfort. Yet a few steps away, thousands of faithful live in a way that is altogether inhuman .... Is this the practice of per- 4. ~ Pius XII in Menti Nostrae remarked: "This training should be 4. done in broad, spacious surroundings, conducive to health and peace 4. of mind" (N.C.W.C. edition, pp. 30-1). See also J. Elliot MacGuigan, Charles A. S.J., ’,Collective Poverty," in Religiou~ Poverty in the Modern World $chleck, ¢.S.C. (Ottawa: Canadian Religious Conference, 1964). pp. 85-6. ~" Menti Nostrae, N.C.W.C. edition, pp. 30-1. REVIEW FOR RELIGIOUS ~ The entire article by Father MacGulgan, S.J., referred to in footnote 43 provides excellent advice for the construction of religious. buildings. fect charity? The people understand nothing of your distinc- tions, individual houses and provinces and special end. They are deeply scandalized, and perhaps, they are not wrong.~ A similar criterion can be used with regard to gifts which are.given to the community, Such as cars, furniture, .types and forms df ~’~mertainment and recreation. People do not expect ~o find a sorority house atmosphere and tastes Within the wails of a convent. None of these should be accepted if it is not in keeping with the simplicity demanded by religious, poverty. Something else can almost always be suggested in its place. . The temporal goods ’of the communky areto be administered as the sacred patrim6ny of the poor and of the Church, Their misuse is something on the order of a sacrilege since the goods of a religious community belong ’to .God and are to be used in the pursuit of religion’s proper end, the service and worship of God. Thus, things that are given to a religious could be considered to be sacred things or tools by means of which ¯ she worships God by her sei-vice of Him directly or indirectly in her neighbor. A genuine distaste for superfluity must penetrate the use of even those things which are reserved for the common ~use. If you are seeking a norm, I might advise that of the life of middle class people of modest means for the most part. (There will, of course, be some exceptions dictated by the closeness ~and restrictions of community life, for example, a larger recreation room to allow for folkdancing, and so forth.) But when all allowance has been made for economic, social, and other differences, there is always the standard of the working man in every generation and civilization. Re- ligious houses do not have to model themselves after s!um districts, but they should have some if not most of the features common to working class households. The use of thrift in regard to light, fuel, food, clothes, tools, and so forth is certainly in keeping with this norm.47 Likewise religious should be taught to share things and have them in common in a spirit of fraternal cooperation.4s This sharing of goods is another means of promoting greater charity among the members of the same community, and it acts as a great stimulus towards

’~ Archbishop D’Ava~k in Acta et documenta Congressus Generaiis ÷ de Statibus Per]eciionis (Rome: Editiones Paulinae, 1950), v. 1, p. ÷ 298. ’¢ See P. M. Poisson, C.S.C., "The Challenge bf Collective Poverty," ÷ ¯ p. 76. Poverty and ,s This mutual sharing could even be done on an intercommunity Sanctification level with regard to libraries and other facilities, not the leasl~ of which would be those used for recreation and of a more expensive VOLUME 24, 1965 nature; for example, swimming pools. Swimming pools reserved exclusively for one religious house can cause scandal, and rightly so. 575 the establishment of the ideal Christian community on earth. These things are needed because eventhough the young comingto us today have an ideally high regard for poverty, they adjust to it with great difficulty in practice. Thus, even while they are being grounded in a true knowledge of evangelical poverty--the knowledge of God and man by a greater familiarization with Sacred Scripture, the liturgy, and theology, they should also meet with a certain austerity in the houses of formation; and they should be given natural (not artificial) occasions of feeling their dependence, of. suffering a .certain amount of privation, of doing some of the hidden and unnoticed chores in the convent. (They have to develop all-~or as manyas possible--of the aspects of their feminine personalities, not just their intellectual life.). This training should; of course, be progressive. It should .be begun in the postulate if possible or at least in the novitiate and .should be continued through-. out the scholasticate by discreet and constant recalling of the true picture of evangelical poverty, by recourse to the same practices just mentioned, with careful un, derstanding and proper adaptation. Still another very important consideration regarding the community aspect of poverty is that its concrete realization has to be subordinated to the demands of the special ends of the community. Poverty is not an end in itself as we mentioned above; it must always be subordinated to charity, to the proper forms of charity which a community is commissioned to do by the Church. If the special end of the community is education, it has the obligation of preparing its teachers according to the same standards that are prevalent in the society in which it is working. It must also provide classrooms that meet the standards of the society, adequate supplies, and equipment. If the special end is the care of the sick, then the community has the obligation of training its personnel according to the same if not better standards prevailing in similar denominational or civil institutions. Moreover, the community in these institutions should attempt to provide for the sick the very best possible care. As a rule, very little in the way of equipment, .methods, and techniques devised today by medical practice can be regarded as superfluous. From this it should be clear that the norm of poverty followed by the community in the pursuit of its apostolic endeavors is changing. And this changing Charles A, standard is much more rapid today than ever before. $chleck, To remain always faithful to community poverty, a religious institute will have to readjust its means to REVIEW FOR RELIGIOUS pursue its ends, whether it be the needs of the neighbor who is served or those of the members who are doing the service. It should examine itself in terms of the economic conditions proper to the day, without ho.wever, forge[ting its own call to evangelical poverty. It is rather useless to attempt to find or fix a formula that will determine a definitive norm for each community.. To make this necessary adapt~’tion correctly Will" ~b~ for the most part the role of superiors who have reflected on the spirit of pove~;ty and who have a deep !ove for it. It is only such persons who are capable of arriving at a norm or limit beyond which the community would no longer be practising true evangelical poverty and short of which it could not effectively accomplish its special ends. Moreover, it w6uld be wise for major superiors to seek counsel and advice from others who are also known for their t~rudent~al judgment and deep religious spiritA9 ¯ Finally, you should see to it that while this principle of apostolic adaptation is admitted .by all .your religious, they cannot be overdemanding in its regard. There are reasons, often financial, either on the part of the parish or diocese or on the part of the community, why it may be at times and even. for a long time impossible.to make these adjustments. And then the only answer to the problem .is resourcefulness, an answer which the first sisters coming to this coumry displayed to,a remarkable degree. Like the Virgin Mother of God at the time ¯ of the birth of Christ, they were able to manage with what was at hand. It was because of this resourcefulness and the faith and hope and love lying behind it that the power and wisdom and benevolence of God shone through their works. To balance off .what has just been said about continual, readjustment in .reference to the observance of poverty, it might be wise to recall that in the injunction of the Lord we read: "Go sell what thou hast and give to the poor." How often this latter part ~f the counsel could be better observed, either by the entire community o1~ by an individual .house, by way of helping those who may be in need .in your various institutions of mercy. And this should be done without necessarily having to be asked for it. The initiative should, come rather from yourselves. A study of the history of religious communities would reveal that their apostolate originally began to relieve the needs of the poor. Then more ¯ and more because of circumstances they found themselves + forced to alter their .scope and devote themselves to + other levels of society. While the legitimacy of this is + not to be denied, still this alteration is not without Poverty and danger. It does happen, for example, that under the Sancti#cation

’~ Pius XII, Address to the General Congregation o] the Society o! VOLUME 24, 1965 ]esus, The States o[ Perlection, Gaston Courtois (ed.), Westminster: Newman, 1962, p. 299. 577 pressure of financial needs and pressing budgets those in charge of hospitals and schools and homes and other institutions, manifest a distinct preference for applicants with money to the exclusion of those who are poor or less fortunate. One can begin to wonder if the community is basing its .existence on trust in God and abandonment to His providence or rather on trust in man.~0 ¯ ’ This harmonious approach to the problem of apostolic poverty was rather clearly indicated by the late Pope Plus XII in an address given in 1951: This poverty m~st be observed at all times in accordance with the established rules of your Institute, whether in the life of the individual or in that of the community.. But the manifold works of the apostolate such as the care of suitable schools and their organizations, the foreign missions, the promotion of learning and also the. payment of just wages to servants, all these call for fairly extenstve resources. And this must be accepted as ® In his letter to religious women, II ~empio massimo, Pope John wrote as follows: "Temptations.are not wanting in this respect [pdv- erty], such as.the search for small comforts, the satisfaction of food, or the use of goods. You know that poverty has its thorns which must be loved¯ in order that they may become roses in heaven. On other occasions, the legitimate need for modernization could exceed the "limits in ostentation of construction and of furfiishings. These things have sometimes given rise to uhfavorable comments, even though such novelties may not have concerned the modest lodging of the Sisters. Understand Us, beloved daughters: We do not mean that that which is necessary for physical health and for wise recreation is in contrast with the vow of poverty. But We like to be confident that the eyes of the Divine Master may never be saddened by that elegance which ¯ could even have a negative influence on the interior life of pers.ons consecrated to God when they live in an environment lacking an atmosphere of austerity" (N.C.W.C. edition, p. 8). This position was echoed rather strongly by Pope Paul VI in the allocution we have already referred to (that of May 23, 19~4): "Do not fail to inculcate a love.for poverty, concerning which there is much discussion going on in the Church today. Religious must surpass all others by their example of "true evangelical poverty. Therefore, they must love that poverty to which they have spontaneously committed themselves. It is not enough for religious to depend merely on the superior’s decision with regard to their use of material things. Let religious of their own free-will be content with the things that are needed for properly fulfilling their way of life, shunning those conveniences and luxuries by which the religious life is devitalized. Moreover, in addition to that poverty which should characterize the life of individual religious, we must not fail to take into account that poverty by which the family or whole body of religious should be distinguished. Therefore, "4. let religious institutes avoid a too exquisite style and ornamentation in their buildings and in carrying out their functions, as well as anything else that savors of luxury, always hearing in mind the social condition of the people among whom they live. Let them also refrain from excessive concern in gathering funds; rather let them be preoccupied with using the temporal goods which Divine Provi- dence has bestowed upon them to minister to the genuine necessi- REVIEW FO~ RELIGIOUS ties of needy brethren, whether those in need of assistance be their fellow countrymen or those who live in other parts of the world" 578 (Rzvmw vOa RELm~OUS, v. 23 (1964), pp. 700-1). normal and above¯ criticism in the changed condition of the present time. But there should be a proportion between activities and material resources and the quest fdr resources shou!d be kept within due bounds. If there should be a superfluity of means, it should be used in a spirit of brotherly emulation to relieve needs Of every kind. It is not human foresight which is always uncertain, but trust in the mercy and help of God and the generous kindness which goes with it, that will "ensure genuine success for religious .and their undertakings, and win for them the esteem of others?1 It is not the least bit false to say that the religious community that is most ~onsiderate of the poor is always close to God." And such a practice,, this solicitude for the poor.and the underprivileged, will serve to enable the whole community to avoid the business-like atmosphere that sometimes characterizes religious works of mercy today. This certainly was not the mind of the founder or foundress; what characterized these persons was their deep trust and confidence and hope in God to supply for their’voluntary deficiencies. To help you achieve the balance of which we have ¯ been speaking just now,.I would suggest that at the time of your visitation both you and your local .superiors should f~equently inquire intothe needs of your subjects in regard to the tools, books, and so forth they might. need for the carrying out of their work. This is to be provided if it be within the possibilities of. the community or parish or organization sponsoring the work. Pru- dence is, of course, Co be used as well as a spirit of poverty and economy. Likewise, an attempt should be made to feel Out, in a discreet way, the sister’s personal feelings as to how she thinks the community .is preparing her for her work. She should feel that the community is doing all it can, in the circumstances, not necessarily all it could do if it had .more resources and personnel. Again, this same princip!e would apply to ~the customs and regulations the community has adopted in reference to the practice o.f poverty. Do the subjects, feel that. these actually express contemporary or up-to-date needs? On this score, of course, it might be wise to remind -them of the sa~ramentalism of their state in the Church. One last observation regarding the community practice of poverty touches on the questio~i of the common life. This aspect of poverty is helped" and maintained when all religious when entering the (ommunity are + truly reduced to the same status, with the proper excep- + tions, of course, being made for those who may be in + certain positions, as is evident. The Code of Canon Law Poverty and is quite, explicit on. this score: "All must carefully ob-Sanctification ~a Address to the Discalced Carmelite General Chapter, September VOLUME 24, 1965 23, 1951, The States o! PerIection, Gaston Courtois (ed.),.Westminster: Newman, 1962, p. 206. serve the common life in matters of food, clothing, furniture." ~- Thus all exceptions are to be based on real, objective norms such as illness or work. The norm that might be employed is that a permis.sion that is not granted to one should not be granted to another under the same or similar conditions. The common life demands that all the legitimate needs of the religious, even vacations to the family, be taken care of out of community funds, not with those ~oming from private resources such as one’s family. Thus, a thing is either legitimate for all or for none under the same circumstances. And if it is, then the community should sponsor it. Thus, gifts from relatives and friends should not be allowed to disturb the common life and the spirit of poverty. If the religious needs these gifts, she can be allowed to keep them for her use on the understanding that they like everything else belong to the community. The fact that some religious (even a local convent) are allowed to purchase things Or take long and expensive trips, simply because, someone else has agreed to finance these does not foster the spirit of poverty and the common life. It does not Serve in the long run to bring out the happiness or JOY which should characterize religious poverty. Noi does it serve to bring out the mark of.fraternal charity which is ’one of the chief ends or goals of having all things in common. Nor does it serve to bring out the last part of the counsel of the Lord: "And give to the poor." Individual Poverty Community poverty is aimed at allowing the institute to fulfill its p~ecise mission in the Church; consequently,- it will always be in some respects relative and changing. But this does not forbid the individual religious to practise pbverty in a way that is even more profound and demand!ng than that observed by the community as a whole. This individual or personal practice Of poverty should not go counter to the community practice to such an extent that it interferes with true religious harmony. But a religious can ask more of herself on the score of. poverty than the community demands so long as she av6ids comparing herself with others and 4. keeps within the common life and does not expect the entire community to conform to standards she sets for 4. herself. The virtues of liberality and of hope that govern 4. the dynamics of poverty differ in different religious. Charles A. . Consequently, the activity of these virtues will exact Schleck, varying practices of poverty which are not necessarily REVIEW FOR RELIGIOUS demanded by the vow or the community. To control 580 uC. 594, § I. this individual or personal practice, direction and personal guidance are needed and should be had. Thus, while it may be the very legitimate practice of a community or local house to have a stockroom where religious can obtain certain articles of daily o,r frequent use without any "on-the-s~bt" ~ermission (for example, toilet articles), a religious may freel~ wish to place even this freedom under the direct control of her superior-- that is, if the superior feels that this could be done, if she has the time and the patience--to accept this, and if~she feels this will not interfere with the harmony of her house (for example, by creating suspicions of favoritism or by arousing jealousy). Whatever the individual’s ideal of poverty may be and no matter the degree and extent to which she may wish to carry her ideal of poverty, the official approval of someone in authority remains the safest guide and gives the sound- est assurance that a particular form of poverty is in keeping with the wishes of the Lord. Religious have undertaken to practise poverty within an atmosphere that will provide for the greatest practice of fraternal charity. This having been said, superiors should recall that when we speak of one’s practising the spirit of poverty rather than the letter what we should mean is that the persons in religion will".want to go beyond the mere letter of the practice. There are and there should be certain "no man’s lands" in regard to poverty that subjects should be allowed to traverse freely. The true spirit of poverty is still that of St. Antony throwing" his possessions out of the window, Its aim is to have nothing; or again it is that of St. Teresa--leaving outside her door at night pins and needles for which she did not have permissionl The degree will of course depend on the force and activity of grace which is possessed by each one. We should always recall that’there is a distinction between the sufficient practice and the ideal. To assure a better individual and personal practice of poverty today; it is most important that all religious, during the years of their formation especially, be educated to a functional practice of poverty. By this I mean the ability to prudently decide in given circumstances what should be used or not used, spent or not spent, when recourse to a superior’is not possible or difficult. What we /are trying to develop in our religious ÷ is a sense of material things, a true evaluation of ÷ them, or a connatural ability to judge correctly as to the ÷ practice of religious poverty, even when we may be sub- Poverty and tracted from its domestic observance in common living Sanctification ¯ (for example, student-sisters away from their community). During the years of formation, some opportunities should VOLUME 24, 1965 be given to all, by way. of preparing treats, meals according to a budget, or something similar where the ability to make prudential judgments in regard to the use of money and goods can be ascertained.5a Mistakes will most probably be made, but this is what formation is for; and when they are made, this should be pointed out, not harshly but kindly and gently; and more opportunities should be provided to develop this sense. It would also be wise to point out, again especially in the years of formation (recalled frequently afterwards also) that we are seeing a great emphasis being placed on the positive aspects Of the. whole religious life, poverty included. And this is good, necessary, as we mentioned above. But there are other aspects also, negative to be sure but essential. (To run any traOic smoothly you need green and red lightsl) It is much more clearheaded and more proper to recognize the actual facts, especially when they have been revealed by God. Whether we are religious of long standing or newly received’and professed, we must distrust the world, not so much the world around us or the world represented by others but especially the world in our own hearts. We do possess a fallen nature, and this is never fully healed this side of the vision of God. While it is true that poverty is embraced to make us see and appreciate material goods and possessions as .God Him- self does, still it is only when poverty of spirit is per[ect, absoluiqly per[ect, and when all greed and pos- sessiveness in us are dead that we are free to return to the world, love the world, and gather all o[ God’s creatures into the embrace of our love. For then we will have nothing to fear from them, for they will help us to express our love and adoration of God. But this, we must never forget, is the end of a long life and many struggles; and it is an ~nd which most of us n~ver fully reach in this life. You might remind me that modern spirituality emphasizes the fact that we are living in the eschatological era of Christianity; and I would remind you that this eschatological existence is only partially realized. Consequently, factual and actual poverty will always remain our lot.54 We must never forget that the religious life is still supposed to. be in some way a school of perfection and; = For example, it is possible for the "goods kept in a stockroom to be available for all. They could be marked with their price so that each religious could keep an accurate account of what she spent in the course of a month. Community expenditures, especially in local houses, could be made known each month to the entire community Charles A. and according to an itemized breakdown. Income could be treated Schleck, C.S.C. in a similar way. ~ See Henri Bars, Faith, Hope, and Charity (New York: Hawthorn, REVIEW FOR RELIGIOU~ 1961), p. 88. See.also "The Theology of Religious Poverty" in ligious Poverty (Westminster: Newman, 1954) and P. R. Regamey, 582 O.P., Poverty (New York: Sheed and Ward, 1950), especially pp. 60 ft. we enter it to be exercised and trained in perfection, to acquire it, and not merely to enable us to express a state that has already been achieved obe[ore" coming.~5 To acquire true religious poverty, it is hardly sufficient .for one to remain dependent on superiors. This must. be accompanied by a use of things that is rdally poor, in keeping with the spirit proper to each :institute. As Pius XII remarked: Religious must conduct themselves after the manner of the poor, moderately using the things which they really) need, and seduously abstaining from superfluities even though they be giv.en as a gift, or at a cheaper price, and also from expenses that are scarcely necessary." This reminder to you .appears to me to be especially timely today since we are faced with two phenomena that could make us forget our own particular service to the Church and to mankind by reason of the sacramentalism, of our vocation. The first is Christian hu- manism. It cannot be denied that there is such a thing and that its importance is most necessary for us to see today. Our exposd of poverty above is certainly sufficient to indicate this truth. But we should not forget that it is our. special contribution to the life and message of the Church and to the welfare, of men .that we exist to perpetually remind men that they" have not here a.lasting city and that the values of created things; good though they may be, are of secondary importance in comparison with those of eternity. While it is true that our renunciation of created values is not to be understood as a condemnation of these values, we must still remember that wehave renounced theml Thus we should not act as though we have not renounced them. The second phenomenon with which we are faced in trying to live out poverty is not so easy to describe. We .might call it a conflict in roledifferentiation. As a religious community becomes older, a certain bureau- cratization takes place. The quasi-charism.atic and inspiring qualities of.the founder’s or foundress’ leadership is gradually .routinized into standard procedures. The directness of the original group’s approach to their apostolic works and even spiritual goals is lost or rather becomes channeled through procedures and exercises which assure greater, predictability, stability, and con- 4. tinuity. There is also a gradual buildnp of traditions 4. ~ sdme of the changes suggested in recent writing would leave the 4. reader with the decided impression that most religious have already ¯Poverty and arrived at the perfection of charityand have "graduated" from the Sanctification school of perfectionl ~ Address to the Discalced Carmel~teGeneral Chapter, September VOLUME 24, 1965 23, 1951, The.States 61 PerIection, Gaston Courtois (ed.), Westmin- ster: Newman, 1962,.p. 206. See.also 2-2, q.188, a.7. 583 and regulations that define the group expectations in more concrete terms than was the case for the early community. Interpretations of the vows and common life and customs are built up which favor the conjunc- tion of both the family and bureaucratic aspects of organization, It is quite possible that poverty, which was originally taken on for the spiritual motive of imitation of Christ and detachment from the riches of this world and for the apostolic motive of freeing oneself for apogtolic service, gradually becomes interpreted in terms of gbod economy or financial thriftiness. Thus, it is possible for the basic values of poverty to be turned into an ideology for thriftiness. The community, which may have begun under conditions of extreme pove.rty, gradually shows the results of this good economy. Whereas originally any savings were immediately put back into apostolic or personal needs, the longer the’community exists, the more it sinks portions of its savings into its own maintenance. Thus, the physical standards of the communi.ty’s poverty begin to rise and approach those of middle class people. The superior’s role is made up more and more of financial administration, and the economic security of the members is high. Though they do without many of modern life’s minor conveniences and luxuries, still their major needs and comforts are generously provided for. In addition to this, pro~essional specialization has been introduced into all communities engaged in active apostolates. And professionalism is in many ways quite contrary to the bureaucracy which is rather deeply ingrained in religious communities. In a bureaucratic organization the vow of poverty tends to be seen in view of bureaucratic efficiency and economy rather than in view of the imitation of Christ. And this same interpretation, is favored by the professional but with new pressures. First of all, the professionally orientated religious is quite aware that what is meant by poverty in the religious life, is not the often accepted sense today~destitution. That is why many of them would like to see another word or expression substituted for "religious" or evangelical poverty," even though keeping the usually accepted implications, no private possessions, no luxuries, a common purse, and so forth. The 4. professional orientation tends to interpret this vow of + poverty in terms of one’s professional work rather than in terms of community.traditions and regulations. Be- Charles A. cause of one’s professional reference framework,, it be- $chleck, C.S.C. comes more and more difficult as time goes on. to see the need for comforming to community regulations REVIEW FOR RELIGIOUS about requesting permissions .for even small expenditures. This is not done by her colleagues working within the same profession, and it limits her operabil- ity. In practice there tends to be some slippage and neglect in regard to these permissions. There is not necessarily a desire for comfort and conveniences but rather the desire for a spirit of independence fostered by the professional orientation irked by what appear to be rather petty procedural requirements on the part of the family and bureaucratic organizational structures. Being poor in spirit ideally can be a deep help to professional dedication. Yet professional orientations and training can easily hurt or destroy this religious commitment to.poverty, ~and this especially if the religious has not been trained and prepared to meet and to accept the apparent and real conflicts which ¯ future professional training will present to her religious commitment or religious organizational structure. If she is not prepared to always a priori place her religious commitment before her professional orientation¯ in case of real or apparent conflicts, it is quite possible that she will sooner or later opt for the latter and unfor- ’tunately, at least from the ideal point of view, attempt to solve her problems outside of religion rather than in, by running away from. them.57 I think that the words of Pope Pius XlI to a general congregation of the Society of Jesus are apropos here. Granted that they. are made with regard tO a. more specific problem, I think that with the proper changes they would also apply to this last point which we have just discussed: In view of the intense interest in new things, which nowadays occupies the minds of.so many, it is to be feared lest that primary precept of all religious and apostolic life, namely, the union of the instrument with God should be overshadowed and that our confidence should be placed rather in those natural means which dispose the instruments for the utility of others, contrary to the economy of grace in which we live. To enable one to live that life n~iiled to the Cross with Christ, the faithful observance of poverty.., would make a vital contribution; and we have in mind not merely the observance of that poverty ¯ which exclude~ independent use of temporal things, but rather of that poverty especially toward which this exclusion of independence is ordained. This consists in .the moderate use of temporal things together with the privation of many of those conveniences which men living in the world can .quite lawfully make use Of.m ~ For the remarks concerning the ~onflict between the familial, 4. bureaudratic, and professional orientations of religious, I am greatly 4. - indebted to an unpublished paper of one of my c.olleaguqs, the Rev- erend J. Lenge~mann, C.S.C. ~Address to.the General Congregation of the Society o] Jesus, Poverty and 1957,’The States oI Perlection, Gaston Courtois (ed.), Westminster: Sanctification Newman, 1962, pp. 297-8, It would be wise for religious to examine their consciences frequently on their spii’it of poverty according to VOLUME 24, ,~965 some acceptable list. The following admittedly inadequate list would give some guide lines: Is our happiness l~s and less dependerit on the 585 Conclusion From what we have seen in the course of this article, poverty will not be maintained merely by insisting on the required permission in religious living. It will only be maintained to the degree that the individual religious are generous enough to make the renunciation of the independent use of temporal goods out of fervent love for God, knowing full well or accepting full well, not merely theoretically but practically:-what this renunciation can and will probably mean at times, especially in view of their professional tasks. Such a love for God, faith in His mysterious designs, and hope and trust in His assistance is truly a gift of God; but it is the gift. which is involved in vocation. It is not something which is once and for all. realized and then given permanent lodging in one’s heart. No, it is something that must be renewed day by day in the face of conflicting demands b~:ought on by the confrontation of real or appare.nt opposing values--the religious life (as opposed to that lived by members of secular institutes who would not meet this problem either at all.or not as head-on as religious) and professional life. The best cooperation superiors can give in helping to resolve this conflict is to understand it and to alleviate it as much as possible by training and preparing their religious for it and by training them and convincing them of the a priori excellence of religious poverty in. comparison with professional success. The perfect example in their own lives of material, visible poverty would do much to. make their arguments more convincing. The great saints who founded ~’eligious institutes are given to us as examples of Christian virtues, as examples of true imitators of Christ. They were most zealous, most apostolic, and enterprising, yet they were most poor. The example of each of them cries out to individual religious today, as the life of individual religious should cry out to believers and unbelievers: Be ye imitators of me as I am of Christ, who became poor for our sakes that by His poverty we migtit become rich~ It i~ possession of material things? Do we desire at times to experience some inconveniences? Some difficulties like the poor in the world? What is our reaction to denial of permission or privation of things we would like to have or feel we should have? Do we surround our- ÷ selves with superfluities which gradually build up our life into a ÷ picture opposed to the crucifix we wear or place on our walls? What ÷ is our attitude toward asking permission? Do we shy away from this as often as possible because of the humiliation and inconvenience Charles ,4. involved in it? Do we ask superiors for things that are a little $chleck, ~.$.~. dubious? Do we stretch tacit permissions or general permissions as far as possible? Do we seek to obtain things from relatives that are REVIEW FOR RELIGIOUS ordinarily not provided by the community? Do we use things as though they belonged to someone else or as being the property of the 586 poor? in ¯this imitation .that the whole of the spiritual life and the practice of the evangelical counsels find their true meaning.5° If all these ideas are kept in mind and frequently placed before yourselves and your religious, then we can hope to gradually arrive at the proper vision of the true riches of our material creation and at the dedication of all of it to God’s glory and service and love. And we can hope to arrive at the true mysticism ofpoverty which is to make us instinctively aware of the Allness of God and the nothingness of the creature and the sinfulness of many° Whatever we have, we have re- ceivedRfrom God. For only God is. It is this insight into the meaning of poverty that strikes those who have lived faithfully under it for years and produces in them an intense joy before God’s created universe. And it leads us to. the .insight of the m~stics that we must embrace our fallen nature and accept its limitations with love. For it is.only on this condition that we can expect to be caught up as a child in the arms of its Father. It is only on condition of its presence within us that we can hope to come forth from the embrace of our Father, clothed like the lilies of the field with a beauty that not even Solomon in all his glory possessed. In our striving after a goal it always .helps us have a concrete image or picture to keep before our eyes. And this is provided for us in regard to poverty in the person of the bride of the Canticle. She is pictured to us as making her wa3( up the desert road leaning on the arm of her beloved. So also the religious sister. She is the bride of Christ, in her poverty, leaning on Him for her support and assistance and strength, as she makes her way securely through the desert of the present life in a new Exodus to the p~:omised land. Both the Exodus and the promised land have been poetically set before us in some of the inimitable stanzas of the writings of St: John of the Cross.. I will merely cite them here, leaving the commentary to your own personal reflection: On a dark night, kindled in love with yearnings I went ~orth in darkness and secure.., without light or guide save that which burned in my heart. ÷ This light guided me more surely than the light of noonday to ÷ the place Where He (well I knew who) was waiting for me. + Oh night that guided me,¯Oh night more lovely than the dawn, Po~rty Oh night that joined Beloved with lover, Lover transformed Sanctification in the Beloved. VOLUME 24, 1965 ~ A. Thomas, "Individual Poverty," pp. 39-59. ® C. Matura, "The Claims of Religious Poverty," p. 21. 587 There I gave myself to Him, reserving nothing; there I promised Him to be His bride. My soul has employed itself and all my possession in His service. Now I guard no flock nor have now no other office.. For now my exercise is in loving alone.~ ~1 The Dark Night o] the Soul, Stanzas 1-5; The Spiritual Canticle, Stanzas 18-9 in The Complete Works o[ St. John o[ the Cross, v. 1, pp. 325-6; v. 2, p. 28.

+ + + Charles A. $ch~eck~

REVIEW FOR RELIGIOUS 588 GEORGE B. WILSON, S.J. A Scripture Service on Human Sexuality

Theme." Human Sexuality., God’s Gift to Man, Man’s Gift to God. Entrance Hymn Introductory Prayer

SIT Priest: Man is a most wonderful creature. Placed over all creation in Adam, fallen in him and with him, he is called in Christ to share in His work of re-creation, to make all things new in order to hand them back to the Father. In the hierarchy of God’s creation human sexuality holds a high place; in the plan of re-creation through Christ, it is to be healed of its selfish barrenness in order to be made fruitful in a new way, with the life of the living God Himself in the persons of human lovers. The .world does not believe this; the prince of this world, the father of lies, has taught men that .human love is not God’s creation, but either man’s destruction or his god. We listen as God speaks to us of this great gift, the symbol and revelation of His love. for us and the invitation for our return of love to Him.

KNEEL " Priest: It is your Creator who will be your Spouse, whose name is Yahweh Lord of hosts, and your re- ÷ ddemer will be the Holy One of Israel who is ÷ called the God of all the earth (Is 54:5). ÷ All: We are limbs of Christ’s body; He has loved us and ’.George B. Wil- given Himself for us (Eph 5:30,26). son, $.J,, teaches at Woodstock College; Priest: And I will betroth you to myself forever; I will Woodstock, Mary- betroth you to myself in righteousness and jus- land 21163. tice, and in kindness and mercy. .. And I will betroth you to myself in faithfulness; VOLUME 24, 1965. and you shall know the Lord (Hos 2:19--20). 589 All: We are. limbs of Christ’s body; He has loved us and given Himself for us.

Let us hear how God describes His love for us in terms of human love, through the words of the prophet Ezekiel: Thus says the Lord God to Jerusalem: "Your origin and your birth are of the land of the Ca- naanites; ~our father was an Amorite, and your mother a Hittite. And as for your birth, on the day you were born your navel ’string was not cut, nor were you washed with water to cleanse you, nor rubbed with salt, nor swathed with bands. No eye. pitied you to do any of these things to you out of compassion for you; but you were cast out in the open field, for you were abhorred on the day that you were born. "And when ~ passed by you and saw you welter- ing in your blood, I said to you in your blood: ’Live, and grow up like a plant of the field.’ And you grew up and became tall and arrived at full maidenhood; your breasts were formed, and your hair had grown; yet you were naked and bare. "When I passed by you again and looked upon you, behold, you were at the age for love; and I spread my cloak over you and covered your nakedness. I even plighted my troth to you and entered into. a covenant with you," says the Lord God, "and. you became mine." "Then I bathed you with water and washed off your blood from. you and anointed you with oil. I clothed you with embroidered cloth and shod you with leather; I swathed you in fine linen and covered you with silk. And I decked you with ornaments and put bracelets on your arms and a hecklace about your neck. And I put a ring on your nose and earrings in your ears and a beautiful crown upon your head. Thus you were adorned with gold and silver; and your raiment was of fine linen and silk and embroidered cloth; you ate fine flour and honey and oil. You grew exceed- ingly beautiful with the dignity of a queen. And your renown went forth among the nations because of your beauty, for it was perfect through the splendor which I had bestowed upon you," George B. Wilson, says the Lord God (Ez 16:3-14). SJ. KNEEL REVIEW FOR RELIGIOUS Priest: God has made our human body the expression 590 and sign of His desire to be one with His Bride, the Church. Let us ask God for a true appreciation of this great mystery. (Pause for personal prayer) How wonderful are your works, O God! All: Male and female He created them; and God saw that it was good (Gn 1:27,31). Pribst: When the father of lies whispers to us that our bodies are evil, Lord, then let us remember: All: Male .and female He created them; and God saw that it was good. Priest: That in our fear of sin we may still love the bodies You have given us, Lord, .!et us remember: All: Male and female He created them; and God saw that it was good. Priest: When sinful fear would stifle our desire to know and understand Your gift of sexuality, Lord, then let .us remember that Mary said: All: How can this be, because I .do not know man? (Lk 1:34). Priest: When oi~r sinfulness clouds our intellect and be- gets false shame, Lord, then let us remember that Mary did not fear to say: All: How can this be, because I do not know man? Priest: That we may rejoice in the sacramental exchange of sexual love between Christian couples, Lord, let us remember Your words: All.: God has joined them together. Therefore shall a man leave his father and mother and be united to his wife, and the two shall become one flesh (Mt 19:6,5). Priest: When we are tempted to become hard and cold out of fear of our human affections, Lord, then let us remember what they said of Your followers: All: See how these Christians love one another~ Priest: When we would fear the risk of human friendship, Lord, then let us remember Your friendship with Lazarus : All: Jesus wept. So the Jews said, "See how mu~h He loved him I " (Jn I 1:35-6).

STAND Priest: Let us listen now as St. Matthew describes Christ’s proclamation of the gift and the call to consecrated4- virginity in the Church: [Jesus said:] "I tell you, if a man divorces his4- wife for any cause other than unchastity and marries another, hecommits adultery." Hunmn Sexuality The disciples said to him: "If that is the position With husband and wife, it is better to refrainVOLUME 24, 1965 from .marriage." To this he replied: "That is 591 something which, not everyone can accept, but ¯ only those for whom God has appointed it. For while some are incapable of marriage because they were born so, or were made so by men, there are others who have themselve~ renounced marriage for the sake of the kingdom of heaven. Let those accept it who can." They brought children to him to lay his hands on them withprayer. The disciples scolded them for it; but Jesus said to them: "Let the children ¯ come to me; do not try to stop them, for the k!ng- dom of heaven belongs to such as these." And he¯ laid his hands on the children and went his way (Mt 19:9-15). for the priest’s homily

KNEEL Priest: Let us give thanks that we have been called to ¯ serve the Church in lives of consecrated chastity. (Pause for personal prayer) How wonderful are your works, O God ~. All: We are betrothed to Christ, to be pre~ented as a pure virgin to her husband (2 Cor 11:9). Priest: Lord, help us ~o make the offering of our bodies for the service of Your Church. All: The manifestation of the Spirit is given to each individual for the common good (1 Cot 12:7). Priest: When we are tempted to cut ourselves off from those who further the growth of Your Church by marriage, Lord, then l~t us remember: All: There is a distribution of gifts, but the same Spirit distributes them. There is a distribution of services, but it is the same Lord to whom we minister. There is a distribution of activities, but it is the same God who activates them all in everyone (I Cor 1.2:4-7). Priest: Lord, help us to realize that our offering is but Your gift and part of Your wonderful plan. All: God has put the members, every last one of them, in the body, as He wished. Now if they were all one member, where would the body be? (l Cot 12:18-9). ÷ Priest: When we are tempted to esteem our virginity for ÷ its own sake, Lord, then let us remember: ÷ All: If I should distribute all I have bit by bit, and should George B. Wilson, ¯ yield my body to the flames, but have no love, it S.I. profits me nothing (1 Cot 13:3). Priest: Help us to witness in our bodies, Lord, to the final REVIEW FOR RELIGIOUS gifts of Your Kingdom. All: Praise the Lord; for the Lord our God, the Al- mighty now reigns ! Let us be glad and triumphant and give. Him glory, for the marriage of the Lamb has come, and His Bride has made herselfready (Ap 19:7). Priest." Lord, glve.us the grace finally to arr..ive at perfect union with You through the gift of our human love ’ to all men. All: Come, Lord Jesus ! (Ap 22:20). Priest." Let us pray. Be mindful, O Lord, of Your Church; rescue her ¯ from all evil and perfect her in Your love, and bring her together from the four winds, her whom You have made holy, into the kingdom which You have prepared for her. We ask this of You through our Lord Jesus Christ, Your Son, who ¯ lives and reigns with You in the unity of the Holy Spirit, God forever and ever. All: Amen ! How wonderful are Your Works, O God l Priest: Male and female He created them; and God saw that it was good. All:.We are betrothed to Christ; to be presented as a pure virgin to her husband. Action: As a fitting action to close the service it is suggested that the priest give a brief explanation of the meaning of the rite of incensation and then in a simple ceremony per- formed in silence he incenses the community. We incense objects to proclhim in sacramental fashion that they are set apart for service of the Lord, that they no longer belong to themselves and are totally-given to God’s good pleasure. The religious community and all its members are consecrated by the double title of baptism and religious profession; the action brings this fact to heightened visibility.

÷ ÷ ÷

Human Se:mality

VOLUME 24, 1965 ,593. NORBERT BROCKMAN~ S.M. Second Novitiates For Men in the United States

In-1963 the ~ertian mistress of the Sisters of St. Joseph (Concordia, Kansas).reported on the results of a survey of religious .congregations of women regarding tertianl ship or second novitiate programs,x Sister M.Angelica discovered thirty-four operating programs in the United States. ranging in length from three to eight weeks. One of these programs has been described by itsspiritual directoi~ in an earlier article.2 Second novitiate, programs, encourag.ed by the Holy ¯ See although not made mandatory, are a relatively new type of formation for most religious !nstitutes. In Order to add tO the somewhatisparse literature on the subject and broaden understanding of these programs generally, the author of this article wrote to the superiors of religious congregations and orders of men in .the United States asking them to supply information on their programs. A questionnaire was sent to each general, provincial, or abbot whose .unit (province or abbey) was credited with having fifty religious in the 1963 01~cihl Catholic Directory. The results of the replies to this questionnaire will form the basis of this article. Without a doubt, the greatest single impetus-given the second novitiate movement was the publicfition of the General Statutes accompanying Pope Pius XII’s apostolic constitution, Sedes sapientiae, in 1956. Without ignoring the long and honored history of these programs in various institutes (especially the Jesuit tertianship, to be discussed later), the second novitiate has become a Brother Norbert Broekman S.M~, is reality for most congregations only in the past ten-years. stationed at the Its desirability is shown in the rather forceful statement University of Day- of the Sacred Congregation of Religious that ton; Dayton 9, Ohio. t Sr. M. Angelica, "A Rededication Program,". REVIEW FOR RE- REVIEW FOR RELIGIOUS LIGIOUS, V. 22 (1963), p. 397. ~ Edward Stokes, S.J., "A Summer Tertianship Program," R~vi~w 594 FOR RELiGiOUS, V.. 21 (1962), p..234. a young priest be not recognized as formed unless, after about thirty years of.age and already taught by personal experience in the ministry, he has received the final training which, if possible, will imprint an indelible mark upon big soul? Fa¯ther Joseph Gallen, S.J. had noted earlier, with even greater urgency, that this is the critical age for religious. The vision and heart of spiritual youth have often suffered a slow death from worldli- ness, selfishness, the gradual exclusion of mortification, the abandonment of real prayer, and the destructive, disillusioning, and even embittering example of others. It is the age that needs spiritual ~evivification and ~ejtivenation. If this is not had, the ¯ soul can readily grow old with the body and crawl into eternity as enfeebled by mediocrity as the body by age.’ The General Statutes bring out these .twin goals of apostolic commitment and spiritual maturity in. their listing of purposes¯ of second novitiate programs.5 The religious set aside for the second novitiate .by his congregation is directed first to examine his personal attitude and formation. Secondly, he is to renew the moral and religious (and priestly) education of his earlier formation by religious observance, practice of the religious and priestly virtues, spiritual exercises, and in- structions and conferences. His third task is the renewal and strengthening of the apostolic spirit; and, finally, he is to cultivate a more thorough knowledge of his institute and its ideals. Writing more recently and limiting himself to lay religious, both men and women, Ldon CardinM Suenens has encouraged the second novitiate. He points out four necessary aspects that must be dealt with--the spiritual, apostolic, professibnal, and social. Perhaps, he suggests, different aspects of this formation might be taken in different ~essions. In order to avoid a one-sided concept of the program foreign to the mind of the General Statutes, His Eminence points out that deepening the spiritual life is the work of the retreat; "but other forms of re- fresher training could not be carried out under these conditions." 5 Understandably enough, the results of the survey of American second-novitiates reveals .a number of variations in the means used to achieve the goals outlined by the Holy See. Because of their newness, several superiors indicated that their programs Were undergoing changes or were under constant reevaluation. If anything, 8Sacred Congregation of Religious, General Stat~ztes (Washing- ton: Catholic University Press, 1957), art. 51, sec. 1. ’Joseph Gallen, S.J., "Practice of the Holy See," REWEW EOR RE- Second Novitiates L~C~OUS, V. 12 (1953), p. 267. s General Statutes, art. 52, sec. 1. e Lfion Cardinal Suenens, The Nun in the World (Westminster: VOLUME 24, 1965 Newman, 1963), p. 154. 595. however, as Will become apparent later, the emphasis is on spiritual renovation rather than apostolic formation; One hundred and thirty~seven questionnaires were sent out to gather information on American second novitiates. Ninety-eight, or 71 per cent were returned. Forms distributed ...... 137 Returns. " 98 Returns describing, programs. ¯ . 46 Returns without programs. " 49 Returns planning programs ...... 3 This might be ~:ompared with: Sister M..Angelica’s .re- suits. She distributed one hundred thirty-five questionnaire*, received one hundred fifteen in. return, and discovered thirty4our superiors with programs.7 The forty-six programs described by the religious superiors overlapped~ since some of these were second novitiateg serving several province~ of the same congregation. In a few cases it was clearly obvious from the questionnaires that two or more provinc.ials sending men to the same second novitiate had curiously contra: dictory notions of what the program was. In these cases, a copy of the questionnaire was’ sent to the director of the program, who could .presumably give an accurate reply. It is still faii: to s~y, in a manner of speaking, that there were f0rty-six programs. In no cases where provincials sh~ired a joint program were the replies the same. " Generally, the major differences occurred in the area of provincial policies regarding assignment of religious, a topic to be treated later in more detail. The forty-six responses represented twenty-one congregations, six non-clerical and fifteen clerical (including the Marianists and the Congregation of the Holy Cross, whose particular ’.characteristics present special conditions). Twenty-six separate programs are conducted, sixteen in the United States, and eight overseas (tWo re- spondents did not indicate where their programs were organize~l). The American and overseas programs Will be taken up separately. The Jesuit Tertianship It would seem that historically the tertian program of the Society of Jesus is the forerunner of all.second novitiate programs. Because of its long tradition going back to the very.foundation of the Society, it has developed unique chai:acteristics. The nature of these can be quickly ~een if it is noted that in a very real way the No~be~t B~ockman, $.M. Jesuit tertianship is also the antecedent of the present pastorM year programs enjoined upon religious congre- REV|EW FOR RELIGIOUS gations by the Sedes sapientiae. Because of this unique- 596 * Sr. M. Angelica, "A Rededication Program," p. 398. hess, the six Jesuit tertian programs in the United States are being considered separately and have not been counted among the sixteen other American programs mentioned above. The Society of Jesus conducts five tertiansh~ps in the United States for priests; all priests take the program immediately following the completion of seminary studies. The program lasts ten months. In addition, the American provinces of the Society have a joint tertianship for brothers, lasting fourmonths. Those provinces without tertian houses have.working arrangements with other provinces. Priest-tertians are also regularly sent to ’European and other tertianships on an individual basis. The late Pope .Plus XII used the occasion of an international meeting of tertian masters of the Society of Jesus to reaffirm the maintenance of the program for all priests of the Society: He reminded the masters of the importance of the spiritual aspects of their programs: ¯ intense medi~ation; strict observance of the rule; thorough knowledge of the spirit of the Society, especially the Spiritual Exercises of St. Ignatius; and revival of the prayer-life,s Following along these lines, both priest and brother tertianships contain as an integral part of their programs the full thirty-day "Long Retreat." In addition, some of the returns indicated that extended religious exercises are made: some are held in common, which would not be the usual pattern in communities involved in the active apostolate; an additional period of mental prayer is added to the schedule; and additional spiritual reading accompanies this.9 The Brothers" Program. To this point, the priests and brothers assigned as tertians follow a similar program. The Jesuit brothers’ program, however, makes the necessary adaptations to their special vocation. There are several courses offered, one in basic Catholic dogma, another in ascetical theology, and a third on the rule and spirit of the Society of Jesus. These are under the direction of a special tertian master for brothers. The Jesuit tertianship for brothers is unique in that it is the only brothers’ program in the country not designed to serve teaching brothers. Although several other societies are planning such programs and a few include non-teaching brothers in programs set up for others, the present Jesuit tertianship is the only program geared exclusively to the special needs and interests of this group of religious. Apostolic work is limited during the tertianship, al- Second Novitiates s Pope Pius XII, "Allocution Concerning Tertianship," RzvIEw FOR RELiGiOUS, V. 16 (1957), pp. 238--9. ¯24, o The March, 1963, issue of Jesuit Bulletin (v. 8, n. 3) is devoted to VOLUME 1965 the Jesuit tertianship. 597 though the tertian master indicated that some 6f the brothers’ time was taken up with catechetical instruction. Manuallabor, particularl~ in the use’of the crafts and skills in which the men have been trained, is given a place in the program. Assignment of brothers is made on the average after ten years of profession. The program is voluntary for those who have made final vows. The groups have aver- aged about fourteen in number, from all eleven Jesuit. provi.nces in the U. S. The Priests’ Program. Although the brothers’ program began only in 1958, the pri6sts’ tertianship dates from the origins of the Society of Jesus. The earliest tertianship in the United States reported in the survey was established in 1840.. In addition to the spiritual progr~am mentioned above, the Jesuit priest in tertianship engages in an active apostolic apprenticeship. It is this characteristic of the tertianship .in the Society of Jesus which sets it off from the programs of any other congregation. Each tertian spends from a few weeks to over a month in a hospital chaplaincy. Besides this, as one tertian master summed up: "The priests are engaged in weekend supply, catechetical instruction .... laymen and high school retreats throughout the ten months and all through Lent." Several other tertian masters mentioned that the priests are assigned to parish work and mission preaching for the entire Lenten period. Several of the houses have retreat houses connected to them. The Jesuit priest entering tertianship has had about a year of ordination behind him, but usually little experience in the ministry. The tertianship, therefore, provides a practical introduction to pastoral work, akin, as was mentioned above, to the present pastoral year programs introduced for religious priests at the direction of Sedes sapientiae. To this pastoral and spiritual program are added several courses, primarily on the rule and spirit of the Society. Slight variations do show up: one master reported a series of conferences on psychology, another a study of cases in pastoral and liturgical theology, and so on. Overseas Programs It is rather difficult to sort out the replies regarding overseas second novitiate programs. Some congregations have regular establishments in European provinces to Norberg Broclm~an, which they send religious who by reason of language $.M. preparation (and perhaps temperament and adaptabil- ity) could profit by such a formation. Several congrega- REVIEW FOR RELIGIOUS tions send religious to central second novitiates (usually 598 at the generalate), even though they also maintain one for Americans. In general, these programs are longer, and international in character. Such programs have not been included in the results reported here except in the case of one society which sends about one third of its second novices overseas each year. This was the only instance o[ a congregation with a dual program where more than a very small number Went to Europe. This section will emphasize overseas pro~ams which are not supplementary to United States programs. Of the eight overseas programs reported by religious superiors, four were conducted by clerical and four by non-clerical members. One provincial did not indicate the length of the program; two were of five months dura- tion, and one each six,~ seven, nine, ten, and two months (this latter inoCanada). ’ The languages used for the overseas programs are usually those of the place where the program is conducted. One congregation of brothers has its second novitiate in Switzerland; but the entire program is in English, and members are assigned from English-speaking provinces. Another society, a missionary order, com. ducts the program simultaneously in English and Ger- man; and the religious may ~choose which he prefers. Still a third group, which requires the second novitiate of all its members throughout the world (seventeen countries), uses Italian, which the provincial asserted in his reply was a universal language in. the congregation. The remaining societies must limit their assignments to those for whom a foreign language presents no serious problem. It may be possible for a congregation to maintain a second language almost universally during its first generation in the United States, but it is difficult to imagine that flourishing American provinces will do so or should. Interestingly, the society which claimed universal use of Italian. requires the second novitiate of both brothers and priests but recruits its American members largely from Italian families, among whom it exercises its apostolate. Significantly, no superior mentioned language as presenting a problem. All the superiors of priests mentioned that they send their men to overseas second novitiates after five or six years of ordination. With similar unanimity, the brother provincials specified ten years of profession. Three groups required the programs "of all, but the provincials of one ÷ ¯ of these societies admitted that they did not attempt to ÷ send all their men because of personnel shortages. Three ÷ societies invited religious to take part in the second novitiate, leaving them the option of accepting. One of Second Novitiates these, specified that since he could not send everyqne, he limited his. invitations to future superiors, masters of VOLUME 24, 1965 houses of formation, and other promising religious. For ,599 one program, the religious take the initiative by volun- teering. With only eight programs under discussion, it is difficult to describe patterns of courses and activities. All include courses on the spiritual life and the rule and spirit of the congregation. One missionary order adds anthropology to this; .and form~il theology courses (dogma, Mariology, for example) are included in the brothers’ programs. Notably absent in these ’overseas programs is any emphasis on apostolic work. No superior reported any active work, even weekend clerical service. Several programs located in Rome reported attendance at various theological !ectures and seminars available in the city’s universities. One unique activity is a tour organized by one second novitiate of the shrines and historical spots connected with the life of the founder of the society. Programs in the United States In tabulating the responses regarding the sixteen non- Jesuit second novitiates in the United States, it became obvious that answers were sometimes incomplete and even contradictory. Where possible, any ambiguities have been cleared up. When totals do not add up to sixteen, the reader may presume that no answer was given or that the question did not apply. In some cases, such as policies on assignment, there may be several answers for the same establishment, as each provincial may follow his own policies independent!y of any standard. Term. Throughout, the term "second novitiate" has been used~ except in referring to the Jesuit programs. For ten of the congregations, this is the preferred term. Four use the term "tertianship" or "tertiate," and there are some ten othe~ expressions in current parlance-- "probation," "year of perfection," "aggiornamento," "semester," and so on. The Holy See, in referring to this final formation, uses "~ertianship, second novitiate, apostolic novitiate, year of perfection, schola alyectus." lo What is significant, of course, is not the term used but the program in effect. Length. The General Statute] make no recommendation regarding the length of a second novitiate, referring ÷ to it simply as "a short but intense course." 11 The pres- ÷ sures of personnel needs as well as other factors cause ÷ this to be. vddely interpreted. Even with the diversity of lengths shown on the following chart, it is apparent from $~1. the comparison here that the men’s programs are longer than those for women religious. REVIEW FOR RELIGIOUS General Statutes, art. 9, sec. 2. 60O General Statutes, art. 9, sec. 2. LENGTH 0¥ SECOND NOVITIATE PROGRAMS

Length Men’s Programs Sister’s ProgramsI~

3 weeks ...... o 3 4 weeks ...... 3 .8 5 weeks ...... I 6 weeks ...... 5 19 8 weeks ...... ;.. I 1 3 months .....¯ ...... 0 5 months ...... l 0 6 months ...... I 0 9 months .... "." ...... I 0

All the programs of less than three months take place in the summer for both men as well as women religious. Father Gallen, discussing this point, argues that six weeks would seems to be a minimum for real profit and regards six months as a maximum for lay. institutes.14 Interestingly enough, the one program exceeding this suggested maximum is for brothers. Facilities. Certainly an important aspect of the success .of a second novitiate program will be the facilities set aside by the congregation for this purpose. Five of the replies indicated that a separate house had been established for. this purpose, used for nothing else, There were no indications of the adeqdacy of the facilities, however. The Other programs were conducted in establishments used for other purposes, either by assigning the second novices to these houses to share thefacilities or by ap- propriating the .houses for exclusive use during the summer vacation period.

CHARACTER OF SECOND NOVITIATE FACILITIES

Separate establishment ...... 5 Connected to or using: Major seminary ...... " ...... l Min6r.seminary ...... 2 Summer home ...... l School ...... " ...... 4 Novitiate ...... 2

The problem of facilities is, in this writer’sopinion, an important one. The purposes of the second novitiate formation can be defeated if the program is being con- ÷ ducted in the absence of adequate privacy, extensive- + enough library materials, and a director without other ÷ pressing duties. While a separate establishment is ideal, Second Novitiates Sr. M. Angelica, "A Rededication Program," p. 398. This includes one program of one hundred days. VOLUME 24, 1965 Joseph Gallen, s.J., "Renovation and Adsptation," REVIEW rOE RELIC~OUS, V. 14 (1955), p. $14. 601 if properly.financed and equipped, another house could well be used, as indicated by the general satisfaction of those who discussed this .point. Assignment of second. novices to otherwise empty seminaries, however, should not be regarded as a convenient way of solving the summer m~intenance problem for these houses. Assignment policies. On the point of personnel choike and criteria, the General Statutes have some very specific suggestions. As noted above, the suggested age is about thirty; and the priest or religious should have had some experience in the. apostolate. Beyond this, the motives of superiors in choosing religious are variohs, as are the manners of doing so. Four provincials assei’ted that they appoint only volunteers, although one of these observed that "once in a while a man is ’encouraged’ to go." Several remarks reflected the pressure of freeing men from positions. One provincial with a summer program noted that summer graduate programs often determine who is available. As one superior remarked to this author orally: "It takes a spiritually-minded provincial to make this kind of sacrifice." .0 Only one congregation of priests and one of brothers send all their men to the second novitiate, although several others said’that this was their eventual goal. Three provincials said that they chose their .subjects for the second novitiate; and two’ of these mentioned that future superiors, especially of houses of formation, were preferably chosen from those who had completed the program. And one provincial answerhd the question’ about reasons for choosing the religious with the single, tart word: "Expediency." Reasons for:assigning religious Will naturally vary. It would seem, however, that those second novitiates which are operated as cooperative ventures by several provincials should have some kind of general agreement on assignment policies.. What is the master to do when one provincial ass.igns only future superiors, and another assigns only those "in need of renovation"? He makes the best of a rather heterogeneous grouping, "but one feels the resignation of remarks like "every one [provincial] must have his own way [of assigning men]." It is, of course~’a,..matter of opinion whether or not this might 4, be a desirable.situation. 4, Nine provincial~s of clerical congregations reported 4, assigning priests between their fifth and. tenth year of NOrbert Brockman, priesthood. The only other reply reported that the sec- $.M. ond novitiate took place before ordinationl The brothers’ .congregations were equally Uniform; thirteen pro- REVIEW FOR RELIGIOUS vincials sent men between the tenth and fifteenth years 602 of first profession. Two specified the tenth year specifically; and one reported that the initial program for brothers in this age group was so well received that a separate program for men of about twenty-five years’ profession was instituted to meet requests of older religious for the opportunity of a summer program. The groups vary in size, as facilities .and personnel demands allow.

SIZE OF SECOND NOVITIATE GROUPS

Size per Group Group~ Less than five ...... 1 Five to ten. 2 Ten to fifteen ...... 3 Fifteen to twenty ...... ~ ...... 4 Twenty to twenty-five,..., i ...... 2 Twenty-five to thirty., i ...... 1

Program..One point on which all second novitiates agree is on the inclusion of courses. These range from the formal, with examinations and papers, to the most informal collections of conferences on general themes. By far the most universal course is one on ascetical life, which was listed for twelve programs. The programs not listing this probably included it under such subjects as spirit of the congregation or the rule.

COURSES TAUGHT IN SECOND NOVITIATES

Spirit of the Congregation ...... 6 Canon law...... 2 Constitutions ...... 8 Ascetical life ...... 12 Philosophy survey ...... ,... ~ ...... 1 Sacred Scripture ...... 2 History of congregation ...... Review of theology ...... 3 Liturgy ...... 3 Psychology ...... ’ ...... 2 Mariology ...... : ...... 1 Apostolatex~ ...... 5 The effectiveness of these classes is not easy to evaluate. Three courses seems to be about the average for each day, but the frequency of classes in a particular subject ranges from one period a iweek to daily. One particularly outstanding development along these lines should be pointed out;--the short course program of the Christian Brothers. Experts in various areas of the apostolate or in certain fields of ~tudy from among theSecond N~i~iates members of the congregation are brought to the second 1~ Under th~s heading I have subsumed such courses as pastoral ~OLUME 24, 1965 problems, catechetics, and the like.. 603 novitiate for periods of about two weeks. During this time they. give’ about eight lectures in their field, and several general discussions are held. Such a system has the admirable quality of flexibility,, and it extends the expertise of the staff which cannot be expected to be omnicompetent in all areas of the apostolate. Obviously, such a program is impossible without a high degree of cooperation on the part of the major superiors of the districts which assign, men to the house; nor is it possible without a deep commitment to the second novitiate as a vital element in the formation program’of the province. Without either the pressure of accrediting associations or detailed directives of the Holy See, one would expect to find a significant element of experimentation among second novitia.tes. It is a bit disconcerting that .when asked about special aspects of their programs, very few provincials could offer much. Three reported special seminars of one type or another, five mentioned special retreats (Spiritual Exercises, for example), two had well- developed programs of lecturers, and two conducted. special workshops for the members. One group of brothers has, for a number of years, had workshops on various problems of interest to the congregation, the proceed- ~ngs of which are distributed among their communities. During the past year one second novitiate had a three- day workshop on alcohol problems in the religious fife, in cooperation with priests of another congregation with experience in counseling religious with alcohol problems. Because of the greater maturity of the second novices this would seem to be an ideal time and place for dis: cussion of such delicate issues,x6 It was noted above that the introduction to pastoral life and the priestly apostolate is an essential part of the Jesuit Tertianship. For the second novitiates.of other groups, however, this assumes much less importance ~n the light of the fact that the religious bring a certain experience in the apostolate with them. The apostolic interests of the second novitiate, therefore, tend to be along the lines of evaluation of past exper!- ence and the sharing of ideas with men with different apostolic backgrounds. In reply to a rather specific question about apostolic work of second novices and the amount of time devoted + to such work, seven superiors replied that none was allowed. Six of these represented congregations, of teaching brothers, however. 10 I’t is not being suggestdd here that the second novitiate .is the Norbert. Brocknmn, $.M. place for the care and/or reform of religious with deep-seated per- ¯ sonality problems. This would be quite outside, and in my opinion, REVIEW FOR RELIGIOUS opposed to the. spirit of Sedes sapientiae. The example cited here is given as a practical pastoral question wormy of the sympathetic 604 study of any religious. ACTIVE APOSTOLIC WORK IN SECOND NOVITIATE

None allowed ...... 7 Weekend clerical service only ...... 3 Retreat preaching and weekend clerical service ...... 2 Four programs did not answer the question. The Spirit of the SecOnd Novitiate. Perhaps the in- evitable comparison for many religious unfamiliar with the programs of second novitiates is with the canonical novitiate. This author recalls talking with a religious who said that he did not favor, the introduction of "a second year of novitiate" in his order. While no form or questionna.ire will reveal the spirit of any establishment, many of the directors who wrote chose this point for emphasis. There is a constant reiteration of the fact that second novices are not first novices; one can and should expect mature reflection, developed personal responsibility, and some experience. The very inclusion of an apostolic approach to religious life presents what is perhaps the greatest difference. And yet there is no question but that the program is intensely spiritual. As one provincial expressed it: The objective is to follow the program that closely resembles the day order of our active li[e, not of the novitiate. The objective is to study the traditions of the Congregation and to emphasize the need for deepening the spiritual life. One director.of a second novitiate enclosed a report to his superior general in which he stated the case point- edly: It is the second novice’s responsibility to use his time respon- sibly and religiously to meet his duties of prayer, work, diversion, and social intercourse with his confreres .... Regulation on our part’ would create an artificial setting, with little or no relation to the kind of life that the second novice has lived or will live. Instead of promoting responsible living, we would produce mechanical conditioning of the type of Pavlov’s rat. This personal responsibility has direction, of course; and this includes the .whole complex of spiritual motives, liturgical .life, and ascetical practices which, under the guidance of a prudent master of second novices, leads to an ever-deepening commitment to Christ. From such a reorientation, a province should receive a steady flow + of renewed religious who will be a true leaven in the + apostolic works to which they are assigned.

Second Novitiates

VOLUME 24, 1965 605 BROTHER JOSEPH IANNONE, C.S.C. Religious Brother: .Sacrament of the Church

The aggiornamento cryStallizes each stratum of Chris~ tain life, challenging men to repent, change thei~ minds, and allow the all-embracing Spirit to redefine their vocation--their Christian commitment to God and Hi~ world in this the twentieth century. This Chris~ogenetic activity has forced the brother to reevaluate his calling. Numerically small in the Church, the brother has not drawn the attention and practical guidance of the theologians. In the past, not always blessed with professional ¯ training, he has hesitated to-trek down that narrow road where rest the answers to his unique dilemmas. Gener- ally, he knew why he, had come to the brotherhood; but he was not precisely sure why God had called him to this particular form of Christian life. He had come at the Lord’s invitation, but just what did the Lord want to use him for? Beset by both generosity and anxiety, he has sometimes asked himself: what purpose this sacrifice? Should I com- fortably bury myself under the religious garb, shielded from modern secular problems? Would it not be more Christian to shed this archaic cloak, to welcome precarious insecurity in the world, and to take positive steps for solving those vexing religious, political, social, and ÷ economic problems which almost defy solutions? Why ÷ not restore all things in Christ by actually practicing ÷ the corporal works of mercy (Mt. 2:31-46) in the market Brother Joseph place where the "bread and butter" side of Christ’s Iannone, (;.S.C., is work is accomplished? As a priest or as an emerged on the Faculty of Notre Dame High layman, a member of the papal volunteers, the Peace School; 1082 (;amp- Corps, or CORE, he could directly carry Christ into the bell Avenue; West Haven, Connecti- private and public sectors of today’s world. cut. Father Tillard, O.P., observes that such anxiety is especially common to some young brothers who seem- REVIEW FOR RELIGIOUS ingly still have a long life ahead of them and who ask: 606 what exactly does war presence, as brothers, in the work ¯ of world salvation mean? Do we, as brothers, still have any use~ Or do we not rather represent a class of people, well-off materially speaking, who do ~mean well, but are really a burden to our fellow men, whereas the. Gospel means us to serve them? In their, anxiety some brothers go so far as to ask whether their very :vows are not more a hindrance than a help to the hard work of spreading the gospel. Do the vows not ’represent a kind of flight from the ever-renewed daily renunciation which commitment to Christ imposes upon other Christians?1 ¯ This analysis represents a critical anxiety on the part of the brother because his public vows and his community life constitute his distinctive canonical s~ate. The priest as priest takes no public vows (he owns things; he promises obedience to his bishops; he Can even marry); nor does he live a structured community life. Laymen, including those in- secular institutes or societies, likewise do not assume the characteristics of the brother’s life. The common life or residence beneath the same roof is not present in secular institutes; and secular societies either do not take vows (the Paulists, the Maryknoll priests), or they take private vows (Daughters of Char- ity)3 Therefore, if the brother’s very uniqueness, that is, public vows accepted in the name of the Church and the common life, cause him not to be relevant or pertinent nor to have a redemptive function as such in today’s world, then truly he would be a stumbl!ng block to the Gentiles and the Jews, to the very Church herself (1 Cor 10:32). What purpose this waste? Sacrament: Sign of th~ Three "Christ is the sacrament of God," says de Lubac, "and the Church is the sacrament of Christ." Knowing man’s dependen.ce on signs,, symbols, and words to con- cretize and visibly communicate his non-material ideas, God pulled back the veil curtaining His inner life, when he hypostatically poured Himself out for man in the incarnation. Christ Jesus, passing from death to life, deigned to prolong His forty days when He visibly continued His glorified existence on earth in His then newly established commtinity, the Church. The People of God would publicly symbolize His persevering love for all generations as they journeyed closer toward Emmaus. Finally, the Church, "the fundamental sacra- 4. ment" as Rahner calls her, struggling with her human element, caught up in that tension of being in Christ yet still becoming Christ, of having her Lord glorified .. x j. M. R, Tillard, O.P., "Religious Life, Sacrament of God’s Religious Brother

Presence," REWEW ror RELW.XOUS, v. 23 (1964), p. 6. VOLUME 24, 1965 ~ Pope Pius XII, Provida Mater Ecclesia in Gaston Courtois, The States o! Per]e~tion (Westminster: Newman, 1961). 607 while she is still only pointed toward her parousia, found it imperative to define at Trent certain rituals for her official sacraments..She said in effect: despite my. human blemishes, I do gratuitou.sly possess the fullness of the risen Christ. These seven signs, administered only within the framework of the visibl~ Church, are assurances of a here-and-now personal contact with Him. Thus, the tide of love within the three divine Persons spilled itself hypostatically in the God-Man; His glorified heart discharged the Church who channels, through her sacramental system, the good news of resurrection to every creature. At these fonts the man of faith lifts his mouth to drink of that God-referring water which to the believer and lover remains everflowing. Christian as Sacrament Too .often men restrict the meaning of sacrament to the seven sacraments. They wrongly believe that only these outward signs, give grace. Their failure to grasp the essence of the Church’s sacramental life should find them consulting the probings of Schillebeeckx. He. dem- Onstrates that besides the .seven.sacraments there, are numerous forms of sacramental expression within the Church. It would be wrong to identify the life of the Church with that life which is confined within the bounds of the priesthood and the Official sacraments. It is not exclusively from the sacraments that we derive gracemit also comes for example, from the fraternal contact between Christians and their treatment of each other and their fellow men .... The seven sacraments are there precisely so that the sacramentalism of the Church, in its more extended sense, can be fully realized in everyday life. The truly Christian life in the midst of this world is--for other Christians --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? Through his baptism.al entrance into the Mystical Body, each Christian, in this latter sense, is a sacrament of the Church, a visible sign of that invisible reality, a fountain of living water flowing in the Spirit and through the risen Christ to all levels of society. Brother as Outward Sign of the Exalted Christ ÷ ÷ The religious brother embraces in the name of Holy ÷ Church afull, complete, perfect form of the Christian BroOter ~oseph BE. Schillebeeckx, O.P., Christ the Sacrament o] the Encounter lannone, C.S.C. with God (New York: Sheed and Ward, 1963), p. 211. Indeed, Schille- beeckx believes that there is a greater and more pressing need today REVIEW FOR RELIGIOUS for.grace visibly present in Christian lives than for new forms of expression to be given of it in the liturgy. We shall see that the brother 608 incarnates this Christian density in a most uniqu9 manner. life:--the religious state. Thrust at. the .heart of the Church, he vividly presents this sacramental aspect of the Christian. to his contemporaries. The pluralistic world reeks with a need for the brother’s life correctly expressed; for he is a public symbol, a potent~ fountain, and a powerful lever to" humanize, Christify, and consecrate the world to the Three. Clothed in a con- spicuous garb, living a communal life, he cannot help but he distinguished, from th~ laity. He must likewise beof theproperly brother’s designated vocation, from. the the raison cleric..The d’etre, must unique be un-why derstood by the brotherand the world. A careful analysis of the Church under her distinct but complementary roles as priest (Christ the Groom) and as spouse (Mary symbolically) uncovers .the mystery of the brother’s ~ocation. In her strictly priestly role, the Church dispenses the divine gifts, ministers the sacraments, and, in general, channels God to man. To complete this salvific action, it .remains imperative that men freely receive these gift~. If no human person accepted the Word during the redemptiv6 incarnation, could one say that God made His abode among the children of men? If there was no Mary: "Behold, the. handmaid of the Lord, be it done unto me according .to your word" (Lk 1:38), if there was no Peter: "You are Christ, the Son of the Living God" (M~ 16:18), or if there was no Paul: "Lord, what will You have me do?" (Acts 9:’6), could one still maintain that the Word dwelt amongst us? God willed to carry out His plan through the media of man’s free agceptance, the so-called one risk in the divine plan. (Actually, God generously ordered this power for man--it did not have to be so--anal eyery positive choice accords with the divine plan with evil remaining denuded, totally negative, a vacuum in that which should possess something, a turning in on a s61f which demands God. "Our hearts have been made for You, O. Lord, and they will not rest until they. rest in You," says Augustine.) As the Trinity willed to make the hypostatic revelation depend on the Man-God’s "Not my will but Thine be done," so the triumphant Christ willed to need the Church as Spouse for the acceptance and fulfillment of His gospel. She must make up what is lacking in his redemption; that is, the Spouse must + accept here and now, in via, the paschal mystery of + the Lord. + Yet, this, too, .must be held, marvelous though it appear: Religious Brother Christ requires His members.., in carrying out the work of the Redemption. He wishes to be helped by the members of His VOLUME 24, 1965 Body. This is not because His is indigent and weak, but rather because He has so willed it for the greater glory of His un-o 609 spotted Spouse... not only does He share thi~ task of. santifica- tion with His Church, but He wants it in a way to be due to her action.’ The Chuirch in her priestly activity unfolds God,s move- merit toward man, ’ whereas the Church as spouse repre- gents the movement of man toward God. Quentin Hackenewerth, S.M., designates the priest as the representative of the movement of God’s mercy toward men, bestowing on them the means of salvation, and the brother as the movement of men toward God in response to His loving mercy.5 He is entirely justified in presenting them both as public witnesses to. the two aspects, of the Church’s life which are distinct yet united, in the one same Church. Each Christian, who sums up the Church and the world in a particular and incommunicable way,° expresses these complementary roles With a different accent according to the particular way of Christian commitment he is embracing. Fog example, thecleric as such is not bound to the evangelical counsels as is the brother. Nevertheless, the. priest bears witness to both aspects of the Church since baptism compels him also to heed the summons and match the heavenly Father in perfection. Holy "orders public!y enters the Christian into the hierarchical structure of the Church to officiate over the faithful, but; in his private life, the cleric stands as one of the People of God, as a spouse begore the Lord. ¯ Though members of the Body of Christ in their private lives, priests fulfill the role of 6rgans of the Body everytime it is Jesus’s will to make use of them for the defense of the Church ¯ and to enhance her beauty? The private Mass explains well this point: ~he celebrant consecrates the bread in his unique role as priest but offers and consumes the holocaust in his position as one of the faithful: F6r" example, when a priest celebrates the eucharistic sacrifice it is he alone who consummates the sacrifice in the name of Christ and his Church. But the sacrifice is offered in virtue of the general priesthood of all the faithful. Yet it is precisely because the priest does not merely act in the name of the faithful but in the name of Christ Himself that he does after all act in the name of the faithful; foi Christ, whose place he takes in the visibility of the Church, is personally the representative of the whole People of God?

÷ ’ Pope Pius XII, The Mystical Body (New York: America Press, 1943),.pp. 20-1. ." B Q. Hackenewerth, S.M,, "Why Brothers Don’t Become Priests," Brother Joseph American Ecclesiastical Review, v. 154 (January, 1961), p. 18.. lannone, B P. Teilhard de Chardin, The Divine Milieu (New York: Harper, 1960), p. 29. REVIEW FOR RELIGIOUS ~Emile-Joseph DeSmedt, The Priesthood of the Faithful (New York: Paulist Press, 19fi2), p. 11~. s E. Schillebeeckx, Christ the Sacrament o] Encounter," p. 171. Christ as God made His actions salvific, but Christ through His human nature offered them to the Father. Yet one cannot separate the divine nature¯ from the human nature because, in Christ, they are united in the one divine person. The celebrant, therefore, performs one act as priest and one act ’a~ a fellow Christian, two distinct yet united acts, yet he remains one person. He is truly alter Christus. The same duality exists in the lives of the l~ity and the religious who constitute a. royal priesthood, a holy priesthood to offer spiritual sacrifices acceptable to God (1 Pt 2:4-5). For further clarification of this point, one should refer to The Priesthood of the Faithful by Bishop DeSmedt where he illustrates that all Christians ’through baptism acquire the capacity to make an offering in the Spirit and with Christ. In the Christian community, therefore, the priest publicly witnesses to the Church on her priestly plane, dispenser of supernatura! gifts to fallen man, whereas the brother publicly witnesses to thd Church in her transcendent-escha(ological reality as spouse, recipient of heavenly gifts.Just as both dimensions were visibly united in the Head, so too they possess an ecclesial density in the Body. The vocation of the priest and that of/he brother are necessary for the Church to publicly :unveil her total reality to the world of today. Within the People of. God, their roles complement each other for the benefit of all/ Brother: Unique Sacrament To comprehend’ that the brother needs the priest is reiatively easy. But thereverse demands some explana- ¯ tion since are. thei:e not religious-priests, religious sisters who bear public witness to the same eschatological dimension of the Church, and are there not laymen who can perform the same kind of apostolic works that ’the brother does? Because the real value of the brother’s vocation lies basically in its sacramental manifestation of .the true heavenly existence, there is’ no need to develop the ¯ latter objection. Of course, the laity must emerge; they must be allowed to put away the things of the child and become the effective leaven in the religious, civil, and social levels of society. They must not only teach but + administer the schools, .not only serve in the hospitals + but direct them. The brother does not fear the emerging + laymen but rather finds joy and encouragement in the realization that his dedicated work of Christian education is bearing fruitP The brother knows: Religious Brother VOLUME 24, 1965 g Foi penetrating insights into the lay vocation, see "Notes on the Lay Apostolate" by K. Rahner in Theological Investig.ations, v. 2 611 To do something oneself is good; to get other people to do it and thus multiply the activit); is better still: We must be imbued with the idea of a geometrical progression in our contribution to the apostblhte. "I have done nothing," one grdat apostle of our times used to say, "unless I have trained ten others to do. what I doand to do it better." 10 What real father would be. disgruntled because he had guided his..sons to be greater in their lives than he? Did .he not want the full life for them? .The analogous spiritual fatherhood of the brother finds joy inthe Christian maturity of the laity. Christ was proud .that He taught the apostles so well to love and believe in Him that they no longer .would depend on His physical presence. "I do not say to you that I will ask the Father for you~ for the Father himself loves you because you have loved me, and believed that I came forth from God." (Jn 17:26-27) But the fact still remains that the religious-priest and the religiou~ ~ister, because of their canonical religious profession (identical with the brother’s), provide the same kind of ontological witnessing. Why cannot the need for the brother’s vocation be absorbed by these other religious ¯ i, ocations? The visible density manifested by the respective religious lives is the key to the problems. The religious: priest’s life is totally intelligible to the non-Christian because of the function he performs as priest since all religions likewise demand a minister, a leader, a priest. The Christian often does not penetrate the transcendent phase of the religious-priest’s life and justifies his vocation on the grounds that a pastor, a leader, a minister is needed..The eschatological dimension is rather illusive. The religious sister" challenges thewits of thd non- Christians because her life does raise that enigmatic why. Faced with this dilemma, the non-Christian often will bypass the question and justify her life solely on the basis of her excellent schools, hospitals, and so forth. They lament that the sister must hide in that convent and wear that ridiculous costume (the Nun-in-the- World-type enclosures and the new habits will confuse the non-Christians as well as the Christians) but her ¯ professional work excuses these idiosyncrasies. The Christian hasa jump on his. non-Christian friend, for 4- the Christian knows that women are relegated to this 4- position because canon law forbids women to become 4. priests. Hence, according to many Christians, women Brother ]oseph lannone, (Baltimore: Helicon, 1963); also "Rahner’s theory’~ in John D. Gerkin’s Toward a Theology o] the Layman (New York: Herder and " REVIEW FOR RELIGIOUS Herder. 1963). l°L~on Joseph’Cardinal Su~nens, The Nun in the World (West- minster: Newman, 1963), pp. 92-3. must sublimate their priestly call and become sisters. Experiencing directly the warmth, the love, and the unselfish dedication of the sister-teacher and sister- nurse, the Christian’s vision misses the eschatological witness the sister presents. Ask Christians what is their opinion of the Carmelite nuns and not too often they reply: "Cloister sisters? I think they should come out of .their protective shell and begin doing something for Christ in today’s world." As if prayer and sacrifice were not the breadwinners for the Church (Mt. 17:20; Mk 9:29; Lk 10:42). When men are confronted with the religious brother, they meet the supreme Christian paradox, the most radical sign within the Church’ of the divine mystery. The brothei" is a person who physically, psychologically, intellectually, and canonically could become a priest--a man intelligible to both non-Christians and Christians-- and yet he does not despite the known .dearth of priestly vocations. Why does God through his Church condone this waste? The brother as a sacrament of the Church as Spouse uniquely proclaims the universal mandate that all men must stand open and receptive before the Lord. The consecrated virginity of the brother, the heart of his vocation, concretizes man’s universal position before God because it forces men to realize that women have no monoply on Christian virginity, that all must stand "metaphysically feminine." 1a Consecrated virginity points to that manliness beyond the masculine or feminine and to that human life beyond the mortal dimension. The life of the brother proclaims that each person stands in basic need of God who has generously first loved man. Man’s exalted dignity in creation and redemption is to render the shatterable divine impulses conditioned by his own free will into permanent un- shatterable divine activations.12 This can best be seen in examining the passive activity of St. Joseph, patron of the brother, in his role as the virginal father of Christ. Scripture and tradition maintain that the title of father for St. Joseph in the procreation of Jesus is legitimate. Was not Mary already legally married to Joseph according to Jewish law? (Mt 1:18) Albert Cousineau synthesizes this position well when he demonstrates that Joseph is the spouse of Mary and the virginal father of Christ by the bonds of a real marriage: Now, this union (Sum. Q 29, art. 2. p. 3) existed between Mary and Joseph: a union of minds and hearts; a union even of Religious Brother U Dietrich yon Hildebrand, In Delence of Purity (New York: Longmans Green, 1927), p. 125. VOLUME 24~ 1965 =Jacques Maritain, Existence and the Existent (New York: Image Books, 1947), pp. 100 ft. 615 bodies, because they gave themselves to each other by voluntarily accepting the conjugal bond even though they renounced, by their vow of virginity, all physical Union .... It is no less true to say that if the virginity made fruitful by the Divine Spirit belonged to Mary, it also belonged to St. Joseph, since it is by a truly free act that he refrained from using the physical right conferred on him by marriage. Saint Joseph, the ei~cient cause, although negative and by abstention, of the virginity of Mary, which the Incarnation of the Word demanded, possesses a true and unique title to the all-virginal fruit which came from the womb of his spouse.13 Cousineau .takes. pains illustrating that Joseph is not a father according to ordinary natural law since no physical contact occurred but that the virginity of both spouses remained intact, and the paternity of Joseph was none other tha’n virginal. Numerous incidents are cited "from Scripture (Lk 2:33,43,48) and from tradition where Joseph is given the title of virginal father. St. Augustine puts it this way: Let us trace the genealogy of Jesus, through Joseph, because as he is in chastity a husband, so is he in chastity a father. And let us put the man before the woman, according to the order of nature and the law of God. For if we should cast Joseph aside and consider only Mary, he could say, and with reason: "Why have you excluded me? Why do not the generations ascend and descend through me?" Shall we simply say to him: "Because you did not beget Christ according to the operation of the flesh?" Surely he could answer: "And is it by the operation of the flesh that the Virgin bore him? What the Holy Spirit wrought, He wrought for us both." The Gospel sa.ys that Saint Joseph was a just man. The husband, then, was just, and the woman was likewise just. The Holy Spirit reposing in the justice of them both, gave to both a Son. In that sex which is by nature fitted to give birth, He wrought that birth which was for the husband also.u The reason for belaboring this point is the often neglected fact that the Church in her wisdom holds Joseph up as the model for the brothers not because Joseph is not a priest, nor because he did manual work, but rather because Joseph is the virginal father of Christ. Mary became the prototype of the Church as spouse by her fiat~ Likewise, J.oseph is a prototype in the same respect because he had to accept freely this divine impulse and arise from sleep to take unto him Mary his wife (Mt 1:20). Joseph was not an outsider, a foster father, an adopted father with regards to the redemp- + tive incarnation and neither is the brother. Both bear + witness to the essential meaning of man: perfect man is ÷ a son who allows the Father to love Himself through Brother loseph 13Albert F. Cousineau, C.S.C., Superior General, Circular Letter lannone, C.S.C. No. 17 to the Congregation ot Holy Cross, 1944, pp. 3--4. Father is presently Bishop in Haiti. REVIEW FOR RELIGIOUS 14 De consensu Evangelistarura; see P. L. 38, 350 (cited by Cousi- 6ld neau, Circular Letter, pp. 10-1). man’s flee cooperation; the ultra-man is he who remains a faithful virgin longing for the Groom. Joseph and the brother symbolize that all men, not just women, are represented in the parables of the persevering virgins (Mt 25:1-13; Mk 13:35-7; Lk 12:35-6;13:25) and of the virgins before the throne of God in the prophetic book of the Last Days: "These are they who were not defiled with woman; for.they are virgins. These follow the Lamb . wherever he goes. These were purchased from among men, first-fruit to God and unto the Lamb..." (Ap 14:4-5). Joseph and the brother, as consecrated virgins, are at. the focal point of redemption: "I sanctify myself," said Christ,I go out of this world of the flesh apart from God in order to be caught up by the life of divine holiness, andthat "They also may be sanctified in truth" (John 17:19). Virgins are joined to Christ in this sanctification; they are virgins because they are united to Christ in his redeeming act; With him they leav~ the world of flesh and enter the divine life. The work of redemption, the work of "virginization" takes place in them and they can pray in.their turn that they al~o.may be sanctified in truth.~ The religious brother [0rces the:sincere non-Christian, the Christian, the priest, the religious-priest, the sister, and as has been seen, the brother himself to reexamine the basic truths, of the gospel. Did God not say ~hat man was primarily made for Him, that man should center upon heavenly things, that man’s true home. was in the spiritual kingdom where there would be neither marry- ing nor givirig in marriage? (Mt 22:30"3; Mk 12:25; Lk 20:34-6) In the kingdom of God the visibleChurch will be no more; the priesthood as an office will disap- pear;1" the apostolic.works of preaching, teaching, nursing will cease to function. Stripped naked of her earthly attire; the Church will stand as the fulfilled Spouse of Christ, Onke man realizes that’the Church in her hierarchical reality will pass away, that the official sacraments as such will no longer be needed,17 he can grasp I~F. X. Durrwell, C.Ss.R., In the Redeeming Christ (New York: Sheed and Ward, 1962), p. 13. ae’It is inconceivable that the brothers s.hould; be made deacons because this would give them a definite clerical function in the hierarchy of the Church. The brother-deacon would then be a coadjutor to the priest in strictly clerical duties and the distinct public witnessing of the priest and brother would be clouded. Where condb tions necessitate, the layman could be allowed to preach and dis- 4- tribute Communion as part of the general Christian priesthood; and, 4- thus, the needs would be satisfied without disrupting the brother’s unique redemptive function. 4. ~ The religious life needs no special ~acrament because in d~aling With the religious God bypasses the otficial sacramental system. The Religious B~’other religious proclaims the fin~il reality toward which the official sacraments are the means. See Charles A. $chleck, C.S.C., The Theology VOLt’ME 24, 1965 o! Focations (Milwaukee: Bruce, 1963), Appendix: "The Religious Pro[ession: Why not a Sacrament." Also Bernard H~iring: "It remains 615 the essential justification for the brother’s life---the redemptive meaning of the brother, unique sacrament of the Church. Conclusion Christ is the sacrament of the Three, the Chur’ch is the sacrament of Christ, the Christian is the.sacrament of the Church, and the brother, carrying the gospel to its logical conclusion while still on this earth, is a unique, indispensable sacrament of the Church. Modern man, pessimistic, despairing, impatient, struggling for meaning, can look to this sacrament for faith,is hope,, courage, and ~implicity amidst the complex chaos threatening~ to strip man of meaning. The priest can point to the brother and say to the faithful: Let us be encouraged for God has given us a sign of His presence, a sign that heaven, our goal, is a reality. What the brother (or sister) expresses by his life, Christian perfection, that is, total freedom (obedience), direct union with Christ (virginity), attachment only to God (poverty), we are journeying toward. The brother has made. that "leap .in the dark," ~hat act of faith which basically is humility, the acceptance by finite man of Someone above, Someone who does not fit into man’s limited grasp, Someone who will not heal Himself, Someone who stub- bornly stays on the cross, who foolishly refuses to save Himself. Pondering these thoughts in his heart, the brother grows.in nature and grace before God, man, and himself. that virginity, though it has its sacraments, is not itself a sacrament, while marriage (and Holy Orders) is since marriage (and Holy Orders) is a means; but virginity is the final reality already with us." Bernard H~iring, The Law o/ Christ, v. 3, p. 503 as cited in Durrwell, In the Redeeming Christ, p. 179. If there is any one sacrament that can be called distinctive of the religious state,, it would be the Eucharist-- source and apex ol~ sacramental life---where the consecrated virgins attain real somatic union with the risen Christ (1 Cot 6:15-7). u As has been seen above, the religious-priest and the sister retain some intelligibility in their lives because the [ormer is a needed minister and the latter cannot become a priest. The brother, the most foolish of all people if there is no God, pushes the sincere man’s reason to the brink where either he must issue his "credo" or turn in upon himself..The teasing safe bet of Paschal (Pensdes, n. 223) that it is more prudent to believe in God than not to believe: "Let ’us weigh gain and loss in calling heads that God is. Reckon these ÷ two chances: iI you win, you win all; if you lose, you lose naught. Then do not hesitate, wager that He is," works just the opposite for ÷ the brother. A man can safely believe in God and still follow his own will, have material wealth, have a wife, and have a position in Brothe~ Joseph society; but the brother substitutes natural goods for his firm con- lannone, viction that God exists. Living as the saints in heaven while still on this earth, the brothers are a bold beacon of faith and hope for REVIEW FOR RELIGIOUS groping man. Father John Dunne, C.S.C., provided this insight at. a Lenten conference at Dujarie Scholasti.cgte, Notre Dame, Indiana He realizes that his very religious consecration, the public vows and the community life, place him squarely at the center of Christ’s Body where the Spirit pumps the life- giving blood. His depth involvement in the redemption enables him to worship God most completely, to unravel the true meaning of creatiori, and to be a Christic point of reference for man’s mortal activities. United with Christ, the brother perceives things as they really are within the divine hierai~chy (all but God is immanently meaningless). Committed even more than the laity to the perfection of the world, the brother knows that he must, in the words of John. XXIII, be spiritually present in all levels of society: No misfortune, no loss, no calamity should find him a stran- ger. No scientific discovery, no culthral meeting, no social or political gathering should make him think: "These are things that do not concern me." ~ Open to the Spirit, transfixed by Truth, throbbing for the parousia, the brother finds himself deeply involved with the world, her beauty, and her problems. The brother can calm his searching conscience with his affirmation their his for-God commitment, his public identification with the risen Lord, his religious life itself effectively inject him into the heat of the market place. Not despite but rather because he is not of this world, because transcendence and immanence are reconciled in him, the brother can potently act on all levels of society. Complementing the work of the clergy,, the brother more than the papal volunteer, the man in the Peace Corps, the member of CORE, has the potentiality .within his God-given vocation to wipe out schism, poverty,, and discrimination. The aggiornamento has caused a "transvaluation" of the brother’s vocation. Now it remains for the brother to actualize it. Pope John XXIII, Letter to Religious Women, July 2, 1962. See REvmw FOR RELmIOt~S, v. 21 (19Ot), pp. 499-500.

Religiom Brother

VOLU~E 24, 1965 JOHN T. CARMODY, S.J. Journal of Eight- Day Retreat

It feels good to begin at the beginning again: to return to the root reality which anchors ourselves, .our lives, and our actions. And it. has been a happy, consoling return, for this root reality is no abstract basic principle sunk deeply intb hard and frosty ground. Our source is. rather the warm interiority of divine love which has melted down any walls of self-containment and generously flows out in shares of being and life. And this means tha~ deeplywithin each of us there is a core identity which is a personal expression of God and a personal relation to God---our personal being, which is precisely grounded in this be!ng-from-and-for-God. Even d~spite myself, therefore, I am not alone or .lost--the source-lines of my selfhood are securely tied. Other things and people, too, have this same kind of mooring. My tie, none the less, retains some uniqueness: the particular chain affixing the particular little craft that I am. Yet the chain image, as a.somewhat s01i- tary and lonesome bond, is not entirely adequate. Fbr I am not anchored in existence as an isolated being but am rather essentially constituted in relation to other creatures so that all of us make up one integral pattern, one fundamental world order. And it is a dynamic world order, a "system on the move" which is going. forward towards fulfillment and perfection in God ÷ through Christ. Therefore my proper service of God, as John T. Car- mody, S.J., is a the expression of my creaturely dependence, cannot member of the fac- prescind from the other members of this world order; ulty of Boston Col- and it must not ignore the cobweb of interrelations lege; Chestnut Hill, Massachusetts which crisscross our evolving, mutual destiny. 02167. It seems, now, that my "indifference" towards creatures becomes an attitude quite nuanced. For I do not REVIEW FOR RELIGIOUS see how I can make their value depend only on a salva- 618 tional utility to me. These companions of my life offer many possibilities to my freedom, and ’I think that I can see in the very architecture of the world a vindication of my human desire to treasure the world and to mine its richest potentialities. In other words, I must work for the salvation and perfection of the whole cosmos and not just for my own salvation and perfection, because I cannot separate myself from this cosmos--it is the very "situation" of my existence. Yet my work for the .world must also respect its laws of natural development, should be in collaboration with all other men of. good will, and willshine forth as dis- . tinctly Christian because of the faith and love with which I carry it on. An importah~ part of the faith to which I bear witness is that the world, come from God~ is thoroughly good. Only when it is divorced .from its holy source does the world, by absences and defects, have pockets and zones of evil. Evil is the stagnation of waters whose springs (God’s lordship) ha~,e been dammed Up. But Christ, all too human, all too incarnate in our world, some would say, seems to speak soft assurance and brush away fear. In a world ravaged and pocked by plagues of evil, He is our antitoxin; in an atmospher~ polluted and rusted, He is .our cleansing and reduction. For at its very inner vertex, God grounds and heals all reality in Christ. Him I encounter in every meeting; and His suffusing presence i~ the withinness "deep down" all things: Christ is all within me, Christ is all around me. Stout heart, thent The principle and foundation of my life is not.an oppressive slavery but a magnificent opportunity to say "yes!" and affirm my God. II What can one make of sin? It does seem to be a great mystery--the mysterium iniquitatis. Strange it is that God’s plan, which is no patchwork quilt, unraveling and then being mended, should have this surd dimension of evil and negativity. Why must it be so h~rd for men to come to God, to know His personal care and gladly gi~el themselves in response? Our world has few oases of .Christian faith and love; it usually stretches as an arid desert, whose undeniable beauties cannot water our deepest thirsts. Surely God’s mercy must make. some pro- vision for the multitudes who will never really hear His word, who will never (it seems) have a fair chance to + receive His offer of covenanted love. So their opportuni- + ties for salvation must be His problem and affair, beyond + human calculation and total responsibility. We can be sure, I know, that He provides. Reireat Journal And something of this same mystery remains even .when we consider ourselves. We Christians have been VOLUME 24, 1’965 granted a fair chance to know the "gentle humanity" of 619. God which has appeared in Christ. Indeed, we have been given much more than one chance o? only a just oppor. tunity. Yet st. Paul’s description of the power of sin within us remains terribly accurate: we, too, find it mysteriously hard to fulfill our promised responses in the dialogue. Slowly, we pray, Christ’s life does grow in us and invade our most deeply personal recesses; but He must even feed the flickering candles of our hope in this process. Such growth in faith and love, apparently impossible to men, is the miraculous witness of God’s living presence among us. For the Christian knows, contrary to the imprecations of his" enemies, that God has not died of His pity for men; rather that pity is the strong, um- bilical source o~ whatever manly life we manage. Thus .all of human possibility arrows men to God, for human living is either an upward flight towards heavenly fulfillment or a downward tailspin to depths of hellish debacle. We have been made for God, and every movement of our hearts betrays this destiny. How we should thank God, therefore, for has)ins given us our new heart of flesh, for ha~cing recreated our possibiiities when sin has annihilated them, for having Himself accomplished what He has commanded us. Because is such an accomplishment not the meaning of grace; whereby we are just sons and friends in a sense despite ourselves? We pray, Lord, that You will continue tooffer us Your friendship; that our deafness will not stifle Your initiative in the dialogud. And we approach With abounding gladness the prospects of collaboration with You in serving to men the opportunities of Your salviflc word. For this service is our chance to make some return, to offer some thanks, to love You, our God, in a way that You treasure, since what we do, in our mission, to the least of ohr brothers we do not only by You but for You. Lovely even in Your sight, then, the feet of them that preach and bring good news of peace. III The contemplation of Christ should be a very consoling prayer; it should gladden our hearts with the realization of how near to us God has come in Jesus. While metaphysics is rich with appreciation of God’s existential ÷ immanencel yet only the biblical revelation of God’s care ÷ and closeness seems to fill our hearts and satisfy our longings. For Christ is a whole language of "cordial" ]ohn T. Carmody, speech. All of His words and gestures have that pregnant fullness of the word, so that they bear meaning concretely and sacramentally; and in this privileged com- REVIEW F~R RELIGIOUS munication the Father tells us about both Himself and 620 ourselves. I think that we may often have made too much of. the obligations that men have to receive God’s communication and too little of the attrai:tive offer which that speaking .was and still is. Christ’s gentle bearing and in- triguing personality captivated His first disciples, and one suspects that the.same "qualities would r~main successful today if we really made them present in our world. Yet there is no denying that it is very demanding to be in the midst of men, close to them in mentality and sympathy, while still preserving an interiority that makes one different and attractive. Only very genuine living for God can give this renascent interior that rip-. ples over in the unexpected words and deeds of God’s best apostles. There can be no" ersatz here, in this matter of preaching Christ Jesus; for we are not concerned basically with a matter of knowledge, worldly shrewd- ness, or good form. We are rather at the fundamental level of root goodness: the basic sincerity and honest right intention which seem to be the requirements for true holiness and therefore for apostolic effectiveness. With this sincerity, God can actually make us instruments of His salvific activity, because this sincerity means an open heart that He can fill with His love; and salvation is a matter of love being offered and accepted. Such, indeed, seems to be the Christian vocation: to be a human presence .and agent of God’s love..The ~harity of Christ which has been poured forth into our hearts must necessarily flow out to all men and creatures whom we encounter. Our very presence to them should be a sur-creationwa making holy and beautiful with the touch of God. One can see men and nature responding to Jesus’ voice and touch, giving way and being forever altered because of a moment of encounter. The profound depths of Christ’s meaning and love, however, surfaced to waters humanly perfect. But our interior possessions are so imperfect in .both divine and human termsl Therefore the necessity of a laborious effort to grow both before God and men. We must work along regularly to open ourselves to God’s gracious gifts,and we must also try to fill out the features of a fully human and pleasing personality..Those ~who succeed have both a profound gift to offer and the means of communicating it--their pearl of. great price has a° beautiful human+ setting. And this result is not so much something that we + shall speak or do; it is rather what we will be: a very life and selfhood of sacramental, theandric meaning. Retreat lournai IV One question which every man wishing to accept VOLUME 24, 1965 Christ’s invitation: "Come, follow me" must answer is 62! that of Christian poverty. This is a question whose concrete details, it seems, will vary from time to time and place to place but whose core meaning is an essential aspect of the Christian vocation. Now if this vocation is a call to love of God and of neighbor, in Christ, then perhaps poverty will have a relation both to God and to ¯ my neighbor which will be discernible in Christ’s life. The poverty that is manifested in the gospel seems to be primarily, a matter of interior spirit--a basic disposition of humble dependence upon God for all that one is and has. In Christ this poverty was an expression both of His eternal relation to the Father, from whom He receives His divine perfection, and of His creaturely, human coming from God. Now we are concerned with Christ’s poverty because to love Christ, to live His life and witness to Him, one must necessarily agree with Him in essentials--must have that mind "which was in Christ Jesus." But just how does Jesus seem to have been poor? Well, He regarded all things as gifts of His loving Father; and yet He possessed few of this world’s goods. This would, therefore, seem to be the Christian ideal: to cherish all creatures with deep gratitude and yet to accumulate relatively little of their wealth. The reason for the physical poverty, for possessing few material goods, is linked to the whole function of Christian witness: we give sign not only to the origin of all good and beauty [rom God, but also to the necessity of preserving this primacy of reference, in a sinful world, by sacrifice. Because it is hard to use things only as means of worship and service, because sinful man is prone, selfishly, to make ends of his possessions, the Christian community affirms God’s sovereign and sole dominion over creation by sacrifice--in this case, by the renunciation of many material goods. By this witness, we attempt to symbolize the reality and consequences of sin. Yet we live in a redeemed world, too. And, furthermore, it would be unchristian to jaundice into thinking or acting as though creatures were evil. Therefore a holy and sane balance seems to be required: our witness of poverty must cherish material things as vestiges of God, consecrate them with exquisite taste and reverence, yet ever trumpet the needed outcry that their value is only ÷ provisional and their worship is idolatry. This balance 4. is that harmony of the incarnational and the eschato- 4. logical which we best find in the pure melody of Christ’s 1ohn T. Carmody, perfect living. And therefore it is the perfectly poised $.I. heart-stance which imitates the fullness of Christ’s love: His love of God in His works, and His love of men in REVIEW FOR RELIGIOUS their needs. Our Christian mandate is to go and do likewise. V More vigorously now than ever those twin truths, in- carnationalism and eschatology, battle for primacy in the womb of the spiritual life. The danger is that, to ease the birth pangs, we will crush the head of one child, mis- takenly hoping by this sacrifice to ensure the safe delivery and full health of the other. Tonight there was vigorous, ftdl-throated organ music filling the chapel and from it came a surcreative touch which kindled a glow around God’s beautifully human world. That kindling, which il- lumines some of the basic implications of the Incarnation, seemed to invade one’s interior and there produce a warm oneness with the divine milieu. From its light the shadowy orantespeopling the chapel gained stature and dimension, while somet~hing of their awesome possibility --the profound significances there might be in their actions and sufferings--st6od forth in its brightness. A full register of human possibility it was, running from ecstatic, sprightly fugues of overflowing joy to the deep bass of heaviest sadness. In all of these moods and tones of our small, only man-sized lives Christ plays out still His symphony of adoration and praise to the Father: omnis honor et gloria. This retreat has also repainted the innermost room of my human heart in warm, intimate shades of love. Here takes place or fails the single tryst which writes our lives guccess or .tragedy. Frighteningly, the whole denouement is up .to us: Christ is sure to be waiting. We are very dull at learning the routes to this innermost room; our ordi- n.ary journeyings crisscross, only the superficial corridors of life. And to what avail? If we do not find Christ, our deepest love-exigency remains a profound pit of black failure which no puny pails of tawdriness will ever fulfill. Yet if Christ is my friend, if I can even hope most re- motely somehow to love Him, then my being has a soul and may truly be called living. When we broaden our Christ-concept--that the finite repregentation be a less imperfect gauge of the infinite reality--then, since God is love and Christ is God-for-us, all of our love and all our beloved become "Christian." Each personal term of my human love may then be sketched in Christ’s linea- 4. ments, and the purer my love the more clearly do + Christ’s features emerge in both me and my friend. With 4.. at least analogical reality we can say that Christ has also become the charitable solvent that melts the subject/ Retreat Journal dbject dichotomy into the l~oinonia of friendship. And this is true both among individuals .and in the whole VOLUME 24, 1965 community: Christ is the efficacious bond fixing, that 62S living of the brethren in oneness which is so good and joyous. Truly, therefore, God in Himself and among men is love. Wherever there is charity and love, wherever men’s hearts go out in acknowledgement of personal goodnessl there God abides, there the divine logos of love is also spoken in human accents. We must fill our hearts, soak the very vitals of our being in this love of God, for only by its expansion in our lives will we truly be sons of God, will men unmistakably know us as Christ’s disciples. VI The suffering of Christ is hard to fathom; and healthy, optimistic spirits will never respond to it easily. It surely attests both to the wicked reality of sin and to the absolute reaches of God’s love. St. John’s beautiful expression of Christ’s mission, His being sent forth from the Father to .o~er light and life to men, underscores the fundamental ground of Jesus’ mystery: His relation to the Father. This sonship makes all of Christ’s action and passion filially obedient, and it re- minds us that the drama of salvation history plays out the trinitarian self-gift to sinful man. When I realize that I mean this incredibly much to God, then perhaps for the first time I venture upon the mystery of my Christian calling. For God shows Himself the most prodigal lover. Somehow He has made man the object of His fancy, and all the desire of His heart now seems to be bent upon convincing man ..that this could be so. Nothing put on, no mere show or pretentious velleity of good will towards man would ever have paid the outrageous price that the Incarnation and Passion commanded. We sometimes think, in our small circle of social relating, that we can work a bit of curing or ease some human pain at the inexpense of a minor smile or a reserved little sacrifice. Usually we are sincere, sometimes we do bring the grateful balm of care and sympathy, and certainly these motions of our hearts are only to be com- mended. But it takes only one encounter with deep human need (and the suffering which is its child) for us to realize that radical cures cost the dearest coin of unselfish love. The human heart is chary of easily Offered friendships and compassion--all the more so when past letdowns have caused much Of its present loneliness and John To Carmody, pain. To convince that steadfast unbeliever one must $.1. shed a little blood, and he is well advised not to waste his breath in protestations Of care if he faints before the REVIEW FOR RELIGIOUS knife. Yet if he does really love, then, even to his own amazement, the pain will not deter him; for he actually, effectively values something more than his own un- ¯ seared hide. And the application to God, the unbelievably genuine lover, is all too clear. His every move in the covenant was to bring Himself closer to His people, until He even pitched His tent among us arid assumed our very flesh. But to cure our deepest sickness (is it not our inability to believe ourselves lovable, and therefore our inability to love?) and fill our blackest void, God~ it.seems, had to "put up" before our cynicism and shed no little blood. If, then, the cross, of itself, repels me so that every ounce of my being cries out: "It should not be," let me realize how deep a perversion, how gross and it-should- not-be sin is. And let me further finally realize, once for all I hope, with what unassailable, prodigious !ove God has loved us in Christ Jesus.

Deep is the peace which resolves tensions and sets one’s being at rest in the Lord. Here, in quiet withinness, is the unspoken assurance that God guides the world and that in Christ He has reconstituted all things in fundamental health. Many are the philosophers--sensitive spirits attuned to the mystery and presence of Being-- who have tried to call modern man back. from centrifugal distractions, back to the core of his identity where he rests in God. They reverence the sacramental value of all created things, treating them with the careful respect and attentive hearing that their value and. message merit. In this they are consummately Christian. From another point of view, we are told that to the man of good will and, by God’s gift, of some advance along the interior paths to Christian fulfillment, it is the property of the good Spirit to pacify and console, to give gentle assurance and kindly encouragement. Our Comforter, the Father of our poverty who gifts our indigence, would knit up the inner unravelings of our anxiety, constantly making us healthy and whole. And it is very important for our holiness, with all its social implications, that we have wholeness. I cannot think that God wants dwarfed or crippled personalities; such ugli- ness is far from His perfect beauty, and it must owe its deprived existence to the twisted parent that we call sin. How consoling, therefore, that Christ has mercifully entered the depths of our human existence and offered a help and cure beyond the reach of evil. All human aspirations towards self-realization R~treatin lournal wholeness and personal beauty therefore have indisputa- ble credentials to justify their soarings. Far indeedVOLUME 24, 196~ should the Church be from those who despise God’s world and see in it only dirt and danger~ Unfortunately, some of her zealous bloodhounds ’o[ sin make it seem that she regards the world as a very wicked preserve indeed. One grinds his teeth in pain to see the harm they do to sensitive, capacious spirits, who soon come. to feel, sadly, that everything best in them finds a stern unwel- ¯ come in the Church--one whose very degree of sternness has probably been accurately: measured in some appropriate canon! (Zarathustra’s assault is.a very crucial a~- tack in the war of our days, and we must repulse it most decisively.) . And all of the heartrending moans of the pressed and deeply burdened, do they not find in the listening ~are of Christ’s Spirit their only realistic hope of relief? Their only "possibility" is that God may graciously choose to reveal the inner meaning of their agonies by illumining that face of Christ which, to one who truly "sees," is discernible in every sufferer. Would we not be astonished if we ever really saw in our commonplade surroundings and companions the~surpassing drama that God sees and measures? The Christic withinness of all things is their ultimate definition; and, by this standard, how few are the things ~hat I can namel Originally this naming was man’s sovereign privilege; and he will regain his regal harmony with the world only when he learns the new language of Christ and can rename all things as participantg in the glorified Word: Jesus is Lord! VIII. One might think, in a priori fashion, that the close of his annual retreat should find him flowing.with satisfaction, gratitude, and ardent resolution. To say the least, these technicolor sentiments are not mine. At a few privileged times during the retreat, as during the past year, the third dimension and color of divine meaningfulness have surged into consciousness. But ordinary, daily vision has regularly seen far less deeply---only to the appear- ances of things. Their core of existential presence and integraI relations to the organic patterns of providential world order and salvation history have been appreciated only by faith--rather unpretentious faith at that. So, apparently, God wishes it to be for us unexceptional Christians; to "see" regularly is the gift of those excep- ÷ tional faithful that we call saints and mystics. ÷ Realism would therefore seem to dictate that in look- ÷ ing out from the close of the retreat towards the future John T. Carmody, one plan upon dedicated service which will be regular SJ. and generous without having to depend upon any consolation that is "flashy" or emotional. We must be REVIEW FOR RELIGIOUS grateful merely to know, even if only vaguely and at 626 bottom, that God is basically satisfied with our efforts and encourages us onward. His Holy Spirit, in the office of Comforter, will whisper this consolation and raise up from our hearts the humble, otfeiing of our "Abba, Father." Perhaps, in some moments of unusual inspiration, we shall know Him as proceeding love, th.e ineffably hoJy kigs. sealing Father ~i~d Son; and our heartS will be filled with fire or sweetness; but ordinarily, I ’suspect, His presence will rather be indexed by an habitual peace and light joy. And these manifesting signs of His indwelling will, far more than we realize, be our best apostolic equipment. Christ’s last gift was peace, and His new commandment was to lo~,e; the gift and the fulfillment of the command are both especially centered in the presence and work of His Spirit. Tomorrow, then, I can again look upon mysel~ as being sent forth to men on my mission of witness and service. As the mi~ion ’is Christ’s, it goes forward "in the Spirit"; and both the witness and the service circle the round from and to our God, the Father, who is Love. It is dark now, and the dottings of the city’s lights remind me that this retreat has not been made apart from men but rather in their midst and for them. I think of them and of the goodbye just shared with a fellow apostle, a brother who shares my walking "the way" and trying to bear witness to the Light. Sad as I am to see him go, I realize the ui’gency of our work, which must sometimes cost us the sacrifice of things that we would rather not lose, Probably I shall see him again, sometime not too many years away; and certainly we can hope for a spiritual communion now and an eternal fellowship later. Such happy hopes God gives usl But even these hopes and blessings now seem somewhat secondary: for Christ alone is alpha and omega, and only His being preached and shared is important. Amen. Come Lord Jesusl

Retreat Journal

VOLUME 24,. SISTER MARY TIMOTHY, P,B.V.M., Compassion Is Your Name

COMPASSION IS YOUR NAME,

other-Christ, And the richness of your vocation. The poor are the wine and wheat Of your substance.., chasuble-like They engulf you. None poorer than I, warmed By His caught reflection-- Gently taught by Your blessing-hand.

Sister Mary Tim- othy, P.B.V.M., is stationed at St. Patrick’s School; Epworth, Iowa.

REVIEW FOR RELIGIOUS R. F. SMITH, S.J. Survey of I oman Documents

Three issues of Acta Apostolicae Sedis (those of January 30, February 27, and March 30, 1965) have appeared since the writing of the last "Survey of Roman Documents." The contents of. these issues will be summarized here with all page references to the Acta being to the 1965 volume (v. 57). Vatican Council II The January 30, 1965, issue of the Acta was completely devoted to documents issued by Vatican Council II: The Dogmatic Constitution on the Church (pp. 5-75), Decree on the Eastern Churches (pp. 76-89), and Decree on Ecu- menism (pp, 90-112). Since full English translations of all these documents will appear in the September, 1965, issue of the REvmw, there is no need to note their contents at this time. On January 4, 1965 (p. 188), Cardinal Cicognani, Secre- tary of State for His Holiness, issued a document stating that the fourth session of the council would begin on September 14, 1965, and that. at the conclusion of this session the Council would come to an end. On November 21, 1964 (p. 186), Archbishop Felici addressed the Council in the presence and the name of Phul VI; during the address.he communicated a new change in the Eucharistic fast; the paragraph dealing with this matter is given on the page indicated above from the Acta; the paragraph reads: Having considered the difficulties of many regions with regard to the Eucharistic fast, the Supreme Pontiff, graciously ac- + ceding to the petitions of the bishops, grants that the fast.with regard, to solid food be reduced to one hour before Holy Com- munion, and this both for priests and for the faithful. In this Roman Documents grant there is also included the use of alcoholic drinks, though in these, moderation should be observed. VOLUME 24, 1965 Under the date of November 28, 1964 (p. 187), there was 629 issued a revised text of number 23 of the concessions made to residential bishops in the motu proprio of November 23, 1963, Pastorale munus, which was issued during a previous session of Vatican Council II. The text of the revised version is given below with the added elements italicized: 23. [The faculty is granted] of permitting, when there is a serious reason, the interpellation of the nonbaptized [infidelis] spouse to take place before the baptism of the party who is converted to the faith; and also, likewise for a serious reason, of dispensing from the interpellation whether before or after the baptism of the party who is converted; provided in this case that it is known from a summary and extrajudicial investigation that the interpellation cannot be made or will be useless. Journey to India On pages 113-140 of the Acta is given an account of Pope Paul’s pilgrimage to India, December 2 to December 5,. 1964. The Pope repeatedly stressed the motives for his journey: an act of religious witness to Christ the Lord on the occasion of the Eucharistic Congress in Bombay, the promotion of peace and love among all nations, and the gaining of knowledge about a people great in numbers and in culture. During the course of the journey the Holy Father made a considerable number of speeches and addresses; they were, however,’of topicgl interest, containing nothing of new import either from a doctrinal or a dis: ciplinary viewpoin.t. It should be noted, however, that the groups to which he spoke included groups from many religions: Catholics of the Roman rite; Catholics of non- Roman rites; Orthodox; Protestants; and non-Christians. Christmas On December 22, 1964, (pp. 176-83), the Holy Father broadcast to the world the traditional papal Christmas message. The chief subject of the Pope’s message was the brotherhood of man. Ease of travel today, he said, makes us realize that all men are brothers and that the goal of all civilization should be the mobilization of all forces for such a solidarity among these brothers that no one will lack for bread’ and dignity. Hence in other members of the human race we should not see the "outsider" or the enemy, but a man like ourselves. All the patrimony of truth of Catholicism, the Pontiff went on, will be used to +. promote the common good of all men. After this discus- ÷. sion of human brotherhood, the Pope listed the forces that are in opposition to tha~ brotherhood. First of these is R., F. $mith~. S.I. excessive nationalism, which, the Vicar of Christ remarked, is on the rise once more after a recession immediately fol- REVIEW FOR REI.:IGIOUS lowing World War II. The second opposition force is that 650 of racism,, while the third is that of militarism which is not concerned with legitimate.defence but with the building of larger and larger stockpiles of destructive weapons. At this point the Pope made a plea for disarmament with. the money so saved to be put to humanitarian purposes. After noting class barriers as the fourth force of opposition to the brotherhood of man, the Poi~tiff then went on to say that religion is not a divisive force but exists for the good of the people and calls for a well-understood religious liberty; namely, one that does not shake the foundations of others’ beliefs when they are not opposed to the common good, that does not impose a faith that is not freely. accepted, and .that ’does not practice odious discrimination against other religions. ~ On December 24, 1964 (pp. 169-73), Paul VI gave .a Christmas allocution to the cardinals present in Rome giving them a summary statement of Church events during the year 1964. During the course of this allocution he noted with .emphasis that while during the third session of the Council a great many different opinions were present among the members of the Council this should not obscure the fact of the profound substantial unity that existed in the Council. At his midnight Mass on December 25, 1964 (pp. 173-5j, the Pope gave an allocution to the members of the diplomatic corps present for the Mass telling them that we should make our own the name of Bethlehem. by becoming the house of bread for the world with regard to that bread.for which the world is starved. On January 7, 1965 (pp. 2BO-~), the "Holy Father delivered another allocution to the diplomatic corps during the usual meeting with them at the beginning of the year. In this allocution he stressed the absolute primacy o[ law in the relations between men and between nations. Law, he said, not violence, the use of force, or selfishness must be the fofindation of life; and for this reason treaties must be observed. This respect for.law, he continued, would also lead to the observance of the legitimate aspirations of peoples and the right of young nations to govern themselves. It also .leads, he added, to observance of the rights of men and to aid to.less privileged nations. He concluded by remarking that the technical and edonomic development of the world must be matched by a development of moral and .spiritual. principles by which humans will achie~ce that. "fulfillment of soul" that is the innermost desire of the modern world. + + Other Messages and Allocutions + On December 10, !964 (pp. 184-5), the Roman Pontiff sent a written message to the people of Congo on the occa- Roman Documents sion o[ the civil difficulties there. He told the Congolese that nothing good is founded on [ratricide and that true VOLUME 24, 1965 peace is founded only on justice, charity, and liberty. He 631 urged them to check discord and hatred and to respect each other as brothers who are sons of the same Father. On December 12, 196’1 (pp. 166-9), Paul VI gave an allocution to a meeting of the International Bureau for Social Tourism and pointed out to his listeners that tourism leads to a knowledge of other men, countries, customs, and civilizations and thereby enlarges the possibility of dialogue between men. On January 11, 1965 (pp. 233-6), the Pope addressed the members of the Rota exhorting them to a constant practice of the highest kind of justice. This virtue, he said, would lead them to reject all allegations which have no foundation or a falsified foundation or an inadequate foundation. The court, he continued, should be neither lax nor rigid, should avoid all unnecessary delays, and should not make’the charging of money the price of receiving "justice. On January 14, 1965 (pp. 238-44), the Pontiff addressed the patricians and nobles of Rome, expressing his pastoral love for the City and stating that Rome should be an example and source of strength for the whole Church not only because of the power of the keys that her See possesses but also because of her virtues. At the general audience granted by the Pope on January 20, 1965 (pp. 244-6), he spoke on the .matter of the unity of Christians. In his address he pointed out tha~ the difficulties with regard to union are great’and obvious. Nevertheless, he continued, the temptation should be avoided of putting aside and hiding thosepoints of Catholic doctrine that are not accepted by the separated brethren. We should, he concluded, be fully open to dialogue; but in that dialogue we should take pains to give total homage to the total truth. On January 30, 1965 (pp. 247-8), His Holiness addressed the Catholic International Bureau of Childhood, a group devoted to the social, professional, and ecclesial integration of the mentally retarded. These retarded persons, His Holiness said, are the poorest of the human race; and he exhorted his listeners to continue their work on the basis of that love which leads to respect for human life, for the sacred character of the person, and for the absolute value of the person’s dignity as the image and likeness of God called through Christ to share in the divine life. On February 2, 1965 (pp. 248-53), Pope Paul gave an 4- allocution on the occasion of the presentation to him of ÷ blessed candles from individuals and groups of the city of ¯ Kome. This presentation, he said, is a manifestation of the traditional piety of Rome and of the revival of that ~. F. Smi~, $.]. piety.. He then went on to speak o~ the traditional devotion of the City to the Blessed Virgin, reminding his lis- REVIEW FOR RELIP~IOUS teners that in Marian dogma is summed up the Catholic 632 doctrine of human cooperation in the redemption. He urged his audience to foster the Christocentric and Church-centered devotion to Mary that Vatican Council II desires. He also expressed the desire that Mary as the Mother of the Church would also become the Mother of unity. On January 1, 1965 (pp. 183-4), the Pope s~nt a radio message of congratulations to the people of Brazil on the occasion of the four hundredth anniversary of the founding of their capital city Kio de Janeiro. On three occasions the Pontiff gave allocutions to ambassadors when they presented their credentials: on.January 5, 1965 (pp. 175-6), to Josef Jansen of West Germany; on January 12, 1965 (pp. 237-8), to Nagib Dahdah of Lebanon; and on February 4, 1965 (pp. 253-4), to Seishiro Ogawa of Japan. Curial Documents On November 22,. 1963 (pp. 261-2), the Sacred Congre- gation of Rites approved the reassumption of the cause of Blessed Benedict of Urbino (1560-1625), professed priest of the Capuchin order. The same Congregation on July 6, 1963 (pp. 258-61), approved, the introduction of the cause of the Servant of God Casimiro Barello Morello (1857-1884), layman; and on December 19, 1963 (pp. 263-5), it approved the introduction of the cause of the Servant of God Victor Scheppers (1802-1877), diocesan priest, founder of the Brothersof Our Lady of Mercy and of the Sisters of Our Lady of Mercy. On November.25, 1964 (pp. 191-2), the Sacred Congre- gation of Seminaries issued a decree .canonically erecting the Heythrop Faculties of Theology and philosophy. On. November 30, 1964 (pp. 192-3), the same Congregation issued a decree giving.canonical erection to a faculty of theology for the University of Sherbrooke.

+ + +

Rofiian Documents Modernizing the Religious Habit Sister Mary Jacqueline, C.PP.S., has sent the following ¯ letter to the REwEw which may be of general interest, to its readers: I am writing this letter tO present a special request to your magazine. Would you please print an article On the apostolic effectiveness and desirability (or otherwise), of a modern style in religious habits? In our community this subject is hotly de- .bated, and we are about equally divided. Our general chapter meets in 1966, and h discussion of this matter in a magazine such as yours would surely influence the thinking of most of our sisters. As an indlvidual sister, I am.greatly in favor of a change in habit; this is why: Since the average person will judge a sister by what she wears, it is an important subject. But do non-Catholics understand its significance? Sisters sho61d be living the Christian life in a Christian way so that others would imitate their Christian spirit. Our present dress sets us so radically apart that it makes us objects of ad- miration (perhaps), not of imitation. It createS two standards of Christianity, ~and of modesty. Be~ides generating an unhealthy sense of superiority in sisters, it leads many’lay people to be-. lieve that they have made a decision for a mediocre vocation. ¯ People, students, are o[ten afraid to approach religious; others deem them unqualified to understand and help them with their pro.blems. We are not always considered’ human, and rarely as individuals. Not very many (comparatively speaking) ever get close enough to sisters to appreciate the lesson of their lives. It is the habit which is at least partially responsible for this "cloister curtain." So often in vocation panels the subject switches to such un- important matters as hair, bathihg suits, and so forth--and the giggles and level of discussion seem to parallel a sixth grade health class introducing some of the aspects of sex. A good and holy person always stands out and is naturally set apart: you don’t need a habit for this. Besides a modern dress can be a symbol just as much as our present one--just look at the military uniforms. So why do we have to dress so radically different, so conspicuously? Besides believing that our present garb hinders our obedience to Christ’s injunction to preach the gospel to every creature, I also believe that it has adverse effects on the average ¯ 4, sister. It breeds conformity. It is one of the main causes of the psychological anonymity sisters sometimes experience. It is time + consuming to make, mend, and launder. It is expensive, some- ÷ times unhealthy and unsafe--so why retain it? ¯ Views, News, I think that sisters should be attractive so that they can lead Previews others to Chi’ist through them. People cannot help notice when an attractive or just a real woman testifies to the power of a REVIEW FOR RELIGIOUS great Love possessing her. We should exploit our gifts from God for His sake, not for our own. Today, many women are dressing 634 immodestly: why shouldn’t sisters set the standards in modest apparel? I’m sure our founders never intended us to be the museum pieces we are todayl Perhaps some of the readers of the REvmw would like to enter a dialogue with Sister Jacqueline on the subject of her letter. Her address is: St. Andrew’s Convent; 4801 Balboa Drive; Orlando, Florida 32808. Bibliography Ior Renewal A group of brothers and ~lerics of St. Joseph Seminary; Teutopolis, Illinois, have compiled a list of a~rticles originally printed in REvIEw fOR RELX~XOUS that are useful for the movement of renewal and adaptation presently going ¯ on among religious. They have printed their compilation in a twelve-page booklet entitled Bibliography ]or Re- newal and have grouped their list around various subjects of the religious and ascetical life. A copy of the booklet can be obtained for fifteen cents in stamps or coins by writing for it to: Frater Damien Isabell, O.F.M.; Saint Joseph Seminary; Teutopolis, Illinois 62467., Workshop on Religious Li[e From August 15, 1965, to August 29, 1965, there will be held a workshop on the religious life at the La Salette Re- treat House; Attleboro, Massachusetts. The topic of the workshop will be that of obedience and authority in religious life. Registration for the workshop will be limited to sixty sisters. For further information concerning this matter, write: The Reverend Giles Genest, M.S.; Work- shop on the Religious Life; La Salette Retreat House; ¯ Attleboro, Massachusetts 02703. Recent P~riodical Literature Sister Raymond Augustine, C.S.J., Librarian; St. Jo- seph’s High School; 382 Bridge Street; Brooklyn 1, New York, has again sent to the R~w~w a number of references to some recent periodical literature of interest to the readers of the R~wv.w: "The Council and Sisters’ Renewal," by Sister Mary Luke, S.L., Catholic World, v. 201 (April, 1965), pages 41:-8: "OUr part in this concerted effort to foster the good of all men, of the created universe, requires a fidelity to the Gospels that entails stripping off accidentals encum- bering our lives of poverty, chastity, and obedience. 4. Among these accidentals are ideas and practices stemming 4. from an individualistic, monastically oriented and theo- 4. logically truncated interpretation of religious life.!’ Views, News, "A Climate of Change" by S. T. Balasuriya, Perspec- Previews tives, v. 10 (January-F~bruary, 1965), pages 11-2: "With- out free communication authority may listen only to VOLUME 24, 1965 those who agree with its point of view, and may grow 635 hostile to any form of critical judgment. Yet openness to dialogue with one’s ecclesiastical inferiors is not a quality that has been generally inculcated by the formation of life of priests and religious." "The Crisis of Obedience" by Father Joseph Gallagher, Ave Maria, v. 101 (March 13, 1965), pages 10-3:. "The most agonizing crisis of obedience within the Church comes to a boil in this dilemma: whom should a sub- ordinate obey--his immediate superior or the mind of. the universal Church?" "Psychological Aspects of Obedience," by Conrad Baars, M.D., Cross and Crown, v. 17 (March 1965), pages 13-26: "Rather than being a brother to his subjects, I believe that the superior has to be strong and secure in himself and ~hould have recourse to an authority higher than. himself, namely the Holy Spirit. He should not allow his subjects tO excuse themselves for failure by sating that they were simply following orders, but he should give them the freedom and duty to make decisions." Reprints o[ Back Volumes o[ the REvxEw The first fifteen volumes (1942-1956) inclusive of the REVXEW have been reprinted in fifteen clothbound volumes. They are available at ~;6.50 the volume or $97.50 for the set of fifteen (these prices include the cost of postage). Orders for these reprinted volumes should be sent to: REVIEW FOR RELIGIOUS St. Mary’s College St. Marys, Kansas 66536 Back Issues o[ the REVIEW The following is a list of the back issues of REVIEW FOR RELIGIOUS that are presently available: 1948: May, November issues 1949: July issue 1950: September, November issues 1951: September issue 1952: Mhrch, May, July, September, November issues 1953: January, May issues 1954: January issue 1955: March, May~ July, September issues 1956: March, May, July, September, November issues 1957: January, May, July, September, November issues ÷ 1958: January, March, May, November issues ÷ 1959: March, May, July issues ÷ 1.960: no issues Views, News, 1961:. January, March, May, July, November issues P~ev~ws 1962: January, March, May, July, September issues 1963: all issues REVIEW FOR RELIGIOUS 1964: March, May, July, September issues Some of these issues are available only in small, numbers. The issues cost sixty cents each plug postage and should be ordered from: REVIEW FOR RELIGIOUS St. Mary’s College St. Marys, Kansas 66536 Reprints from the R~wv.w The following is. a list of the currently available reprints of articles that originally appeared in REVIEW VOR RELIGIOUS: "Femininity and Spirituality" by Joseph F. Gal|en, s.J~ (20 cents) "Gifts to Religious" by Adam C. Ellis, S.J. (50 cents) "Praying the Office" by Hildebrand Fleischmann,..O.S.B. (20 cents) "Meditations on the Rosary" by John XXIII (15 cents) "The Tefiching Sister in the Church" by Elio Gam- bari, S.M.M. (20 cents) "The Virtue of Mercy" by Sister Mary Celeste, S.M. (20 cents) "Heterosexual Relationships in Adolescence" by Rich- ard McCormick, S.J. (20 cents) "Understanding in a Superior" by Thomas Dubay, S.M. (20 cents) "The Theology of the Eucharistic Presence" by Jean Galot, s.J. (20 cents) "Religious Life in the Mystery of the Church" by J. M. R. Tillard, O.P. (20 cents) "Four Ways of the Cross" by A.-M. Roguet, O.P. (35 cen ts) "Religious Life, Sacrament of God’s Presence" by J. M. R. Tillard, O.P. (15 cents) "Religious Life, Sign of the Eschatological Church" by J. M. R. Tillard, O.P. (15 cents) "The Meaning of the Religious Sisterhood" by Charles A. Schleck, C.S.C. (15 cents) "Religious Life, Sacrament of God’s Power" by J. M. R. Tillard, O.P. (15 cents) "Confession and the Religious Life" by Jean Galot, S.J., together with "Confession: An End-Time Phenomenon" by Angelo P. O’Hagan, O.F.M. (20 cents) "Constitution on the Liturgy" by Vatican Council II together with "Apostolic Letter Concerning the Consti- tution on the Liturgy" by Paul VI (30 cents) 4- "Examination of Conscience for the Religious Woman"4- by Sister Vincent Ferret, S.P., and Sister Mary Elizabeth,4. S.P. (15 cents) Views, News, "The Nature of Religious Authority" by Lorenzo Bois- vert, O.F.M. (20 cents) "Religious Obedience, Mystery of Communion" byVOLUME 24, 1965 J. M. R. Tillard, O.P. (20 cents) "The Major Religious Superior and the Meaning Her Subject’s Vocation" by Charles A, Schleck, C.S.C. (25 ~ents) Ready about September 1:. "Why Religious Life" by Jean Galot, S.J. (15 cents) "Poverty and Sanctification" by Charles A. Schleck, C.S.C. (30 cents) All prices given in the above list include the cost of postage. Orders for the above should be sent to: REVIEW FOR RELIGIOUS St. Mary’s College St. Marys, Kansas 66536

4. + + Views, News, Previews

REVIEW FOR RELIGIOUS 638 [The following answers are given by Father Joseph F. Gallen, S.J., prGfessor of canon law at Woodstock College; Woodstock, Maryland 21163.]

REVIEW VOR RELIGIOUS has~ published a book entitled Questions on Religious Life consisting of a s~l~ction 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 is clothbound, has three hundred thirty-seven pages and costs ~6.00 (postage is included in this price). The book should be ordered from REVIEW FOP, RELIGIOUS St. Mar~’s College St. Marys, Kansas 66536 Would you please answer the following questions in the REVIEW FOR RELIGIOUS? It is obvious that they come from a contemplative community, but I do not wish to put my name or the community’s. 1. Would you consider it excessive legalism to require sisters for the whole of their lives, both at work and at recreation, to have to ask to go to the washroom? Also to be required to ask all day long for simple permissions, i.e., a sister in the kitchen cannot empty garbage or go to the storage room without asking permission from the one in charge. The reason for this is that we are not supposed to act on our own but always be doing the will of God. Don’t the duties of our oOrtce come under the will of God? The result of all this seems to be a great deal of im- maturity; and the superiors complain that they cannot find anyone to take responsibility, much less be a superior. 2. At our particular examen, a subject is always read out loud. Doesn’t that take away from the object of the examen? 3. Is there any chance that ei section of the Sister For- mation Movement will be devoted to contemplative religious? Are any contemplative communities interested in 4- 4. forming such a section? Thank you. 4. Express and Special permission should not be requiredQuestions in t.he .religious life when it would be inefficient, unrea-and Answers sonable, immature, or childish. The perfect living ofthe true religion, .the greater assimilation to Christ our Lord,VOLUME 24, 1965 and a more intense vitality in the Mystical Body cannot639 imply anything that is childish. There is nothing immature or peculiar in the life of our Lord, and He is necessarily the exemplar of the .religious life. Sanctity of life is the ultimate perfection of human nature; the unreason- able does not perfect rational human nature. All of us at times and in some duties hayce tO endure the martyrdom of pin pricks; but there is no sense in making a career of pin pricks, much less in extolling it as sanctity and far less in. reducing all sanctity to it. Battandier quotes a sufficiently ancient correction of the Hol~ See in the constitutions of a congregation of sisters: It is foreign .both to the vow and the virtue of Obedience that professed sisters may not act, even in th~ more indifferent matters, without the permission of the superiors; therefore this sentence is to be ’deleted (July 19, 1895; Battandier, Guide Canonique, ed. 4, n. 199). When will some religious institutes realize that the life of small things of its very nature tends to produce the small soul and thus to exclude the general purpose of the religious state, which is sanctity of lif~l As Vromant remarks: A religious institute that of its nature and almost of itself tends to reduce that frequency and facility of acts of charity to God is proved to be contrary to the religious state or state of the vows and also dearly opposed to the mind of the Church (De personis, n. 369). His Eminence, Cardinal Villeneuve, has also some pertinent reflections: And in connection with this topic, let us beware of confusing real traditions with mere usages to which we have grown ac- customed, and of frowning on initiative in favoui of routine. Traditions ought to be either virtues, or else practices suited to favour their growth. What are after all only ways of doing things are not more respectable one than another; and there is nothing to prevent their being changed with the varying circumstances of time~ and places, provided always that the genuine religious spirit of a commumty is preserved. Otherwise one falls into an empty formalism, one grows mouldy in dead traditions, One no longer follows the lead of the Church, which is at flae same time traditional and progressive, holding always to the same faith.and the same moral teachings, yet under formulas that are ever more living and that are expressed in practices adapted to all surroundings. This does not at all mean that one should make changes at eve .ry turn and without good reason. To delight in making changes just for the sake of change is a sign of giddiness of character, Wherefore in case of serious doubt as + to whether the proposed change will be an improvemdnt or not, it would seem to be better to keep to the older way and to the status quo. All the same, the spirit of tradition, does not include immobility, any more than prudence should mean inaction at all costs .... Now this is the point we would wish to make in andQAuestlons closing, beloved Religious men and women: obedience is due not less to the Church than to one’s religious superiors or to REVIEW FOR RELIGIOUS the Constitutions of one’s order or congregation. Nay rather it is to the Church before all.else tha~ one is bound to render the 640 most exact and careful obedience. Is it so absolutely certain that illusions and errors do not sometimes find their way into the minds of some religious persons on this score? To these persons the least jot and tittle of their Custom Book is a thing sacred, whereas Canon Law is to them an object of suspicion, and they accept it with extreme reluctance and only because they have to submit. They cling to the tr~aditions of their institute more tenaciously than to the decrees of the Sacred Congregation of Rites which they would like to be able to evade.’ The Sovereign Pontiff appears to them incapable of regulating matters better than the Holy Founder. Lastly, the Ordinary and the Archi- episcopal curia are to be held at arm’s length if the religious institute have papal approbation. And so forth (Donum Dei, 3, Canadian Religious Con]erence, 33-34, 40-41). Hilda Graef has some pages that would be very helpful to the questioner: While I had been a postulant I was in too abnormal a state of nerves to reflect, much on what I observed. This came now. I could see more andmore clearly the wisdom of the Church which insists on preached rbtreats, conferences, and complete freedom for enclosed nuns to consult priests other than the regular confessors of the community. "Our beloved Mother" had been riding roughshod over the provisions of Canon Law; in her convents the Prioress was’an absolute queen in her small realm, and unlimited power is ’perhaps more dangerous even to women than to men. Moreover women are far more. conservative than men; to make even the most necessary adaptations required by changed conditions of place or time is regarded as a betrayal of the ideals of the holy foundress, even though she herself would have been the first to demand them. In later years I have heard much discussion about the crisis in the religious vocations especially of women. Often this is at- ¯ tributed to the instability of the modern girl, her lack of enthusiasm and materialistic outlook. I do not think there ever has been a time when the older generation has not accused the younger of exactly these failings. My own experience, and what I have seen of contemporary young women, seem to point to a different cause. Between tl~e foundation of nearly all the women’s orders---dating from tile Middle Ages to the nin~teenth century--and our own days, there has occurred the emancipa- tion of women. We no longer emerge from the shelter of our parents’ home only to be received into the protection of a husband or, alternatively, a convent. We are now trained for a profession; we know independence and responsibility; we have shown our mettle--surely not our lack of stability--in two major wars. We are used to being taken seriously and expect to be trusted just like men. Yet, on entering a convent, women immediately become minors, and in all too many’ cases, in contrast with the male religious, remain minors throughout their lives unless they ar~ made superiors. Or else how is it possible that a fully professed ÷ nun should, have to ask the formal permission of her superior to mop up some ink spilt on the floor? ÷ It is true, this was an extreme case. But I have rarely been + with a woman superior for more .than twenty minutes withouta knock on the door, and an ensuing whispered consultation on Questions some immediate problem incapable of being resolved by anyone and Answers e~cept Reverend Mother. I have also frequently had conversations with superiors of men’s communities--yet never have VOLUME 24, 1965 ¯ there been any such interruptions. Evidendy the men are ex- 641 pected to get on with their jobs on their own responsibility, whereas the women are not. ¯ This [ailure to develop an aduit outlook o[ten shows itsel[ also in an unwholesomely sentimental devotional life. Once I was visiting a nun friend of mine. As soon hs she came into the parlor, she threw.herself into my arms, sobbing disconsolately. "What has happened?" I asked, afraid that some major dis- aster had occurred. "Oh, it is quite terrible--I am.no longer sacristan1" I stared at her incredulously. "Is that all? What on earth’does it matter?" "But just think, I am no longer allowed to prepare the altar linen for our Lord .... " ... I have never seen this happening with men; the Jesuits are popularly th6ught to be mercilessly conditioned till they are all the same; but I have known a good many of them of the most amazing variety o[ character, ideas, outlook and behavior. It seems that at least in some orders new methods are needed to fit the new situation o~ women’s social¯ status in order to attract modern girls to the religious life and¯ prevent the latter from using methods of devotional automation (From Fashions to the Fathers, Westminster: The Newman Press, 1957, 228-31). Any duty or office implies the permission to do the ordinary things required byit. Only m~tters.that are extraordi- nary and of greater moment should have to be referred to a superior.. No one would question that the Obtaining of supplies from a storeroom or the emptying, of garbage are ordinary matters for one working in a kitchen. The subject of the particular examen should obviously be an individual matter and it is just as clearly a matter between the individual soul and God. The Sister Formation Cohference, in its generous apostolic spirit, has given help to contemplative communities. These questions from a contemplative sister excite my sympathy, which has yet to.be criticized as overactive. I think it quite possible for a contemplative community of nuns to be living in the sixteenth or an earlier century, to be anachronistic rather than cloistered, to be pursuing a life that is more strikingly arid than holy, to have within itself no source of ideas or of quickened life and by its rule to be walled off from all outside influence..I think too lit.tle attention has been given to the necessity of a sufficiently cultural life for the happiness and holiness of contemplative nuns. The suggestion of a united effort for this and other most necessary adaptations should be thought over most carefully and sincerely by the superiors of contemplatives.

Questions and Answers

REVIEW FOR RELIGIOUS Book Reuie

[Material [or this departmen.t should be sent to Book Review Editor, REvmw for RELX~tOUS, West Baden College, West Baden Springs, Ifidiana.] UNITY IN FREEDOM. By Augusdn Cardinal Bea. Edited by Ruth N. Anshen. New York: Harper and Row, 1964. Pp. 272. $5.00. Cardinal Bea states: "... my purpose.., is not to try to establish the truth of either Christianity or of Catholicism, but to show that Catholic belief accords with human freedom." .His book, in fact a connected series of essays, relies heavily on the .teachings of John XXIII, Paul VI, and the documents of Vati- can II. The basic tenet of Catholic belief is reiterated, that Christ desires one Church. The various limits on authority are discussed, the meaning of religious truth, and the.problem of the toleration of error. This objection is voiced: %.. the Catholic Church must be mistrusted, for even its affirmations of human freedom may be only specious pretexts by which to aggrandize its power and entrap the unwary into surrender of their true freedom." This Cardinal Bea attempts to refute. He admits that this situation has. true historical foundations in the inter- twining of religious and political authority. But, he says: "The Catholic Church claims authority exclusively in the religious sphere; and in this sphere its authority presupposes the freedom of the act of faith in its adherents." In many particular aspects the. author approaches contemporary 15roblems, not hiding the difficulties, and relying for solution on mutual charity. Still, it is to be regretted that he did not answer clearly that question which haunts many Protestants: "Is the tolerance manifested in the Catholicism of a pluralistic society necessitated by its being a minority religion?" Despite Cardinal Bea’s use of the term "constitutional limits" on ecclesiastical authority, he does not speak out definitively as to which group of Catholic moralists he supports; those that opt for personal and institutional religious freedom regardless of the preponderance of Catholics in that society or those who will tolerate such freedom for non-Catholics and their religious in- + stitutions only when the Catholics are in the minority, and this + as a safeguard to the rights of Catholics against the majority. + Even the words of John XXIH in Pacem in terris have not de- terred those who hold the toleration-while-a.minority view. Since Cardinal Bea knew the mind of the late Pope John so Book Reviews intimately, it is to be regretted that he did not use terms that would, forever end the bickering on this point. VOLUME 24, 1965 JAMES C. FLECK, s.j. 643 TWENTIETH CENTURY CATHOLICISM:.A PERIODIC SUPPLEMENT TO THE TWENTIETH CENTURY ENCYCLOPEDIA OF CATHOLICISM. Edited by Lance- lot Sheppard. New York: Hawthorn, i965. Pp. 288. $6.00. At a time when "The Twentieth Century Encyclopedia of Catholicism," begun more than seven years ago, has well passed its hundredth volume and is nearing completion, the publishers have decided to issue a series of thrice-yearly supplements intended "to show and evaluate the impact of the Church on the modern world and, at the same time, strengthen and update the volumes in the Encyclopedia." The first of these supplements is a collection of six previously unpiablished essays, three papal encyclicals, reviews.of two volumes of the "Encyclopedia," and a bibliography (two pages). The justification for such a volume (and at six dollars for a book o’nly one hundred fifty pages of which are not readily available elsewhere, one looks for justification) seems to be the insight it can pi-ovide into just how radically the stance of the Church has changed in the last hundred years. For it was in December, 1864, that Pius IX issued his encyclical Quanta cura together with the famous Syllabus of Errors (translations of both appear in this volume), condemning, among other things, "progress," "liberalism," and "modern civilization." In "The Syllabus: Its Genesis and Implications" British politician and man of letters Christopher Hollis shows with balance how Pius and his Curia, preoccupied with the gradual loss of the papal states and with the anti-religious Kisorgimento and Piedmontese government (against which the Syllabus was principally directed), were oblivious to conditions outside Italy and to the way the.ir pronouncements would be interpreted there. More interesting, perhaps, for the reader who is already acquainted with this general background, will be Meriol Trevor’s brief ’.’Newman and the Syllabus," which details New- man’s reluctance to speak his mind about the Syllabus in view of the rabid Ultramontanist (papalist) spirit of most English Catholics. Next, an essay by Fathers McNaspy and Campion of America traces the growing involvement of the Church with the problems of the world from the time of Leo XIII to Paul VI. (Among the documents, Pacem in terris and Ecclesiam Suam follow in stark contrast to Quanta cura.) After J. V. Peach’s "Theology and Cosmology," an extract from a forthcoming volume, and "World Poverty and the Christian" by Arthur McCormack, a long essay supplementary to his book of the same title, this essay section concludes with a brief chronicle of events at the third session of Vatican II and Pope Paul’s journey to the International Eucharistic Congress at Bombay. Despite their une~,enness in scope, depth, and purpose, these essays and the documents that accompany them have something to contribute toour undex;standing of twentieth-century Ca, tholicism. The publishers are to be complimented for their general intention in founding the series and encouraged to ÷ sharpen their conception and execution of it. ÷ GEORGE .W. TRAUB, S.J. ÷ HONESTY IN THE CHURCH. By Daniel Callahan. New York: Scribner’s, 1964. Pp. 188. $3.95. Book Reviews Daniel Callahan’s Mind of the Catholic Layman was superb. REVIEW FOR RELIGIOUS Honesty in the Church is good but does not have the depth, the background of research and reflection, that characterized his earlier work. Callahan is convincing when he calls for less arbitrary and uncalled for exercise of ecclesiastical authority, less pomp, and less compulsive image building within the Church. All of these tendencies encourage subtle dishonesty. These same themes seem to reappear in the book time and again in slightly varying form. Chapter Four, "From Honesty to Integrity," is very good; it sincerely faces some possible self-delusions, for "progressive" as well as for "conservative" (although these labels are rapidly becoming unfruitful). Much of what Callahan says here has been said before and often better. But, judging from the enthusiastic reception such articles and books are still receiving, it evidently needs to be repeated. It will probably take a long timebefore each of us fully realizes the full implications of what John XXIII’s "open window" means to us, to our lives, and to the institutions close to us. Men like Callahan help to remind and prod us. GERALD F. CAVANAGH, S.J. CHRIST THE ONE PRIEST AND WE HIS PRIESTS. Vol. 1 (DOGMATIC FOUNDATIONS OF OUR PRIESTLY SPIRITUALITY). By Clement Dillenschneider, C.Ss.R. Translated by Sister M. Renelle, S.S.N.D. St. Louis: Herder, 1964. Pp. 306. $5.75. This first volume of the author’s treatment of the priesthood deals with the dogmatic foundations of our priestly spirituality. In it the author is at pains to distinguish the priest ordained in holy orders from the priesthood of the laity. With this purpose he takes his reader through a Sketch of old priesthoods, the natural, the royal, the levitical, to show that they were distinct from the body of the people, principally by divine choice. He follows this with a discussion of the priesthood of Christ who is the sole priest of the new. covenant. After a chapter, on the. priest-. hood of the community, the author takes up his conslderaaon of the hierarchical priest. The last two sections of the book treat of the priest’s ministry of the word and of the s~craments respectively. There are many things in the book valuable for spiritual reading. The chapters on Christ’s own priesthood are quite clear and use .Scripture to good advantage for devotional reading. In other sections the author seems to drop into a kind of exhortatory tone which sounds a little like a reprint of some of the older books on devotion, preaching, and so forth. In these sections he loses some of his clarity and force. This makes his work seem rather ponderous and needlessly involved. As a result, the style, especially in the latter part, is not what would be called vibrant. PAUL L. ALLEN, S.J.

MARY, MOTHER OF THE REDEMPTION. By Edward Schilleheeckx, O.P. Translated by N. D. Smith. New York: ,Sheed and Ward, 1964. Pp. 175. $3.95. I The basic theme underlying Father Schillebe~ckx’s treatment of Mariology is that a true understanding of! the mystery 4. of Mary can be achieved only when it is allowed to develop within the mystery of Christ. In line with this idea, he pro- 4. ceeds to examine the various elements of Mariology not as sep- 4. arate entities, but as forming, with Christology, .a single or- .ganic whole. "What the power of Mary’s supplication means Book Reviews in terms of religious reality for all of us," he i:emarks, "is a mystery which is totally inseparable from the, mystery of Christi What is more, the power of her supplic~ition on your VOLUME 2, 1965 behalf will always be beyond.my comprehension, iand it will 645 never be possible for you to grasp what this power means for me" (p. 172). For Schillebeeckx two truths lie at the very heart of the Marian mystery. Among redeemed mankind, Mary as Mother of God is the most sublime human being ever created and the first fruit of the Redemption. At the same time she is mother of all redeemed mankind, and her sway extends over all those who are coredeemed. Schillebeeckx’s aim is to bring these two truths intd a single vision in order to clearly demonstrate the unity between the various.Marian mysteries and this single Mariological principle. To a~hieve this aim, the study includes an examination of the scriptural data about Mary from both an exegetical and a theological viewpoint, a consideration of the reason for Mary’s place in the plan of salvation, and a treatment of the various devotions to Mary such as the rosary and the Little Office. This is a book which should offer much insight and encouragement to the present-day Catholic often bewildered by the immense quickening of scriptural and theological studies. The thought is clear and the style simple. And one puts down the book with a feeling that he has come to grips with some of the best current thinking on Mary, which, far from being a threat to his life of prayer, deepens it significantly. THOMAS M. GANNON, s.J. NEWMAN’S APOLOGIA, A CLASSIC RECONSIDERED. Edited by Vincent F. Blehl, S.J., and Francis X. Connolly. New York: Harcourt, Brace and World. Pp. 182. $4.50. These who have read Newman’s Apologia will want to reread it after perusing this book of essays. It is not a book on how to read the Apologia; nor is it a development of it nor new insights derived from it. It leaves the reader to approach the Apologia in his own way and to get his own insights from his own reading. This book furnishes information about the Apologia of the kind you might almost call tools for rereading and appreciating more fully. The writers of these essays increase their readers’ appreciation of the value of Newman’s work by furnishing background information on the occasion of his writing it, the purpose Newman had. They illustrate his artistry and breadth, the depth of his theological knowledge from the work itself. The essays require more preparation and attention than most such collections. Some knowledge of the Apologia is presumed. Each of the essays necessarily leaves much to be filled in by the reader for full understanding. It is not a book for spiritual reading; but it makes the Apologia much more valuable as spiritual reading by the insights it prepares us for. PAUL L. ALLEN, s.J. A PREACHER’S CONCORDANCE. By P. Glasheen, O.M.L Westminster: Newman, 1963. Pp. 284. $3,95. ÷ Father Glasheen does a creditable job in producing a work that makes use only of Scripture quotatlons to effect a sermon ÷ outline. There are ninety-one different topics, or ninety-one ÷ sermon outlines with thematic descriptions---the product of Father’s "years of preaching and searching for plans of ser- Book Reviews mons." The busy pastor especially should be considerably helped in his preaching preparation by this book. REVIEW FOR RELIGIOUS In reading through the outlines, one cannot but be convinced that the inspired words of Sacred Scripture are quite powerful, 646 by themselves, to convey the message of Christianity. This Father Glasheen understands. But in biblical preaching, one must be careful not to merely splatter one’s sermon with scriptural quotations, nor force a scriptural passage to fit one’s sermon. Father Glasheen might well have pointe~l this out. JEsus V. FI~RNANDEZ, S.J. GENESIS. Edited and translated by E. A. Speiser. Garden City: Doubleday, 1964. Pp. 379. $6.00. ("Anchor Bible," v. 1.) The first book of the new thirty-eight volume "Anchor Bible" is an outstanding professional work valuable to scholar and serious student alike. And we have every reason~to think that Subsequent volumes issuedunder the general editorship of W. F. Albright and D. N. Freedman will maintain ~is high standard. The lengthy introduction Of Professor Sl~eis~er’s Genesis promises to be perhaps the most profitabl~ secuon Of this work for the semin~ary student or the educated, non-prOfessional layman. It will provide him with a rather full but lucid explanation of the process of compo’sitio~ that lies bel~ind the Pen- tateuch and, specifically, Genesis. Theological ~roblems have received less attention than they deserve, but thl~: was necessarily so in an "interfaith" series like the "Anchor ;Bible." The translation is accurate, vigorous, stimulatihg. It is given in short sections followed b~ quite technical notes on specific verses and by an essay-style commentary on th~ section just translated. This procedure has the advantage of iinsuring general readability while supplying the.requisite sdiolarly under- pinning for the expositibn of the text. In fact, the only dlscourag~ng feature of th~s volume Is the price. The whole series was originally planned as a paperback commentary. And the reviewer feels certain that its sales as textbooks and private copies would have quadr~i~led had the editors’ plan been followed by the publishers. What is more, the present bound volumes have unnecessarily ,wide margins and are printed on bulky, mediocre paper. In short, the format of the text proper is that of an oversized paperback. It is un- fortUnate that the editors’ and’contributors’ professional dedication to the advancement of biblical literacy aniong the general, educated public has apparently been compr6mised by the limited vision of certain m~mbers of the busines~ world. One wishes that Doubleday s concept of service had expressed ~tself in making the book more available rather than in’binding it so attractively. C. H! GIBLIN, s.J. VARIETIES OF MYSTIC EXPERIENCE: AN ANTHOL- OGY AND INTERPRETATION. By Elmer! O’Brlen, S.J. New York: Holt, Rinehart and Winston, 1964. Pp. 331. $7.~0. Twenty-nine Catholic mystics and categories of]mystics from Origen (185-253) to Canada’s great Ursuline, Verierable Marie of the Incarnation (1599-1672), together with P~oman pagan 4" Plotinus (204-270), medieval Muslim Sufis and [pre-Christian Chinese and Hindus, are aptly quoted and acutely analyzed + for their doctrinal significance in this brilliant and scholarly + anthology of mysticism ~b~ a vigorous Canadian theologiari. The book’s title and content invite comparison wi’th Harvard’s one time philosopher William James’ Varieties~o[ Religious Book Reviews Experience (1902) and India Jesuit missionary Father Paul de Jaegher’s An Anthology of Mysticism (1935). VOLUME 24, 1965 Father O’Brien stands up well under the comparison, for 647 he writes at post-graduate and even doctorate level, wherea~ James seems to write for the sophomores and de Jaegher for honors course high school graduates. Father O’Brien’s bibliographies and appraisals alone of the best texts of his mystics’ writings and of the best studies on them quite definitely make his book a most useful key to further understanding of mysticism by doctorate and other serious students of the subject. Moreover, he calls upon the past seventeen centuries of Catholic mystics for his anthology, whereas Father de Jaegher limits himself to the .past seven, centuries and to only twenty- two mystics. And James spreads his subject over the "mystic" effects of certain drugs, the "feeling" of poet Tennyson, the practice of yoga, the experiences of St. Teresa, the "make-up of every superior human identity" of Walt Whitman, and so forth--and all this in just the two lectures which he devotes to niysticigm 6ut of the twenty-two of his "varieties." " Interestingly Father O’Brien seems to have little liking for Pseudo-Dionysius, thinks Blessed Jan Van Kuysbroek the greatest of all. mystics, quotes.quite’ convincingly, from the so-called "autobaography" and "d~ary" of St. Ignauus Loyola to prove him an unusually great mystic, and considers the thirteen states of prayer which Venerable Marie of the Incarnation told her Benedictine priest son she had had, proof that the state of mystical marriage is ntt necessarily the highest. Mystics will doubtless find this book an occasion for con- femplation of the wonders of the ways of God’s love for man. Serious students will doubtless dilute their approval with re- grets that such and such a quotation from so and so was not included in the anthology--every anthologist’s calculated hazard, brave souls that they all arel All of us can be grateful to God and mystics and anthologists for furnishing us with quotatibns like the following: "Such is the life of .... blessed men.., the flight of th~ lone to the Alone" (Plotinus, p. 25). "The soul that contemplates the inaccessible beauty of the divine nature falls in love with it... all carnal passion is extinguished in us and the soul burns with love by the sole flame of the Spirit" (St, Gregory of Nyssa, p. 53). "The man that loves God is concerned for pure .prayer and every passion that obstructs his way to it he casts out of himself" (St. Maximus, p. 94). "Every hour in which you have Oot thought of God has been an hour lost" (St. Edmund Rich, p. 137). "Not what you are, not what you have been doeg God regard with His merciful eyes, but what you would be" (The Cloud of Unk~zowing, p. 206). "I am the ground of thy beseeching; First, it is my will that thou have it and seeing that I.make thee to desire it, and seeing that I make thee to beseech it and thou beseechest it, how could it then be that thou shouldst not have thy beseeching?" (Julian of Norwich, p. 228). "Prayer is.a witness that the soul willeth as God willeth" (Julian of Norwich,p. 231). Finally, it is a joy to add that our book tells us that the great William. of St. Thierry (c. 1085-1148) is one more name in the long history of devotion to the Sacred Heart of Jesus (p. 115). 4. PAUL DENT, S.J. 4. ILLUSTKATED NEW TESTAMENT. Collegeville: Litur- glcal Press, 1965. Pp. 255. $3.00, paper $1.00. Book Reviews

REVIEW FOR RELIGIOUS THE ANCIENT WAY: LIFE AND LANDMARKS OF THE HOLY LAND.. By J. Franklin Ewing, S.J. New York: 648 Scribners, 1964. Pp. 224. $4.50. CHRISTIANITY: MYSTERY OF LOVE. By Thomas Bar- i~osse, C.S.C, Notre Dame: Fides, 1964. Pp. 99; $2.95. THE BIB.LE AND THE KORAN. By Jacques iJonier, O.P. Translated by E. P. Arbez, S.S. New York: Desclee, 1964. Pp. 120. $2.75. ’ These four general reader books on Holy Scripture are re- viewed here in the order of their probable importance to the general reader’s interest and its ramifications in u~nderstanding God’s word and spreading this understanding to others. Illus- trated New Testament reprints, with good paragraphing and very neat and legible type, the 1941 Confraternity edition Of the whole New Testament, together with succinct and compre~ hensive historical and geogral~hical introductions and over five hundred excellently well chosen photographs, drawings, and maps of biblical interest. As a result, three dollars gives us a real bargain of bargains, a good, lasting equivalent of a pro- .longed, expertly conducted and all-weather visit to the Holy Land and to the ruins of ancient adjacent pagan civilizations. The Ancient Way is an alert, much-travelled and vastly competent Fordham priest-anthropologist’s answers to thirty- eight questions about the Bible. For instance, "What did Jesus eat? .... Why did the foolish virgins run out of oil? .... Why mus- tard seed when millet seed is smaller?" Many of Father Ewing’s answers appeared in the Messenger o[ the Sacred Heart, and they were good enough to merit reprinting as a good example of a Bible byways book. Christianity: Mystery o[ Love looks into G6d’s progressive revelation.of love from Leviticus and Deuteronomy to Paul and John, and concludes (p. 92) that in the Bible "agape--love of God for men (especially for His Son and for Christians), of man for God (and Christ), and of the Christian for his neighbor--is always and everywhere a disinterested and efficacious benevolence .... " In other words this book is good, patient Scripture scholarship at its quiet best. The Bible and the Koran admits it is a "popular study"; but, nevertheless, it is the work of a scholarly priest, and Catholic Student Mission Cru#aders will find it a good addition to their libraries. Scripture students will find it a convenient source of Koran references and attitudes to Old and New Testament characters and teachings. Muhammad spoke highly of Abraham, Moses, David, Christ, and Mary; but his teaching in regard to the Blessed Virgin is not recorded as completely in this book as in A. Courtois, S.J., Mary in Islam (Calcutta, 1954). PAUL DENT, S.J. ENCICLOPIA DE ORIENTACION BIBLIOGRAFICA. Di- rector, Tomas Zarnmarriego, s.J. Barcelona: Juan Flors, 1964..Vol. I. Pp. 829. No price given. This is the first of four volumes intended to serve as some: what of "an equivalent to an ideal 100,000-volume library," listing works in Spanish, French, English, Italian, German, + Portuguese, and Latin. Each entry is followed by a critical an- notation and a coded indication as to the kind of reader it 4. Would suit. It is the product of the combined efforts of 600 + specialists in their own fields from 29 countries. The classifica- tion of subjects follows that of the Universal Decimal Classifi- Book Reviews cation with some modification. Larger .college and university libraries should consider the acquisition of this monumental work. Even the American and VOLUME 24, 1965 English volumes included are up to date; for example, Jacques 649 Barzun and Henry Graft’s The Modern Researcher; Leonard Bloomfield’s Languhge; Margaret Schlauch’s The Gilt of Tongues; Zellig Harris’s Structural Linguistics; and, of course, Besterman’s A World Bibliography of Bibliographies. RAFAEL ]~ORROMEO, S.J.

L’IMITAZIONE DI CRISTO E IL SUO AUTORE. By Pier- giovanni Bonardi, C.P., and Tiburzio Lupo, S.D.B. Torino: Societ~t Editrice Interl~azionale, 1964. Vol. 1. Pp. 348. Lire 4500. Vol. 2, pp. 375. Lire 5000. This book is a critical and amply documented historical study of the authorship of the Imitatzon of Christ,by two Italian religious priests, one a Passionist, the other a Salesian. It is a ¯ development from a doctoral thesis written by Bonardi at the University of Turin, originally published in 1938 and now revised and enlarged with the collaboration of Lupo. The first volume develops the thesis attributing the authorship of the Imitation of Christ to Giovanni Gersen, a Bene- dictine abbot, of Cavaglia, Italy. The second volume contains documents and special studies of various editions.of the Imita- tion. Both are beautifully produced, complete with indices, elaborate footnote references, and sixty-six photographic plates. It ig a fascinating work to read. The authorship of the Imitation emerges as a real contro- versy, with many claimants. The claims made in favor of Jan Ruysbroeck, Gerard Groote, and even Jean Gerson (’~ 1~29), Chancellor of the University of Paris, are rejected as improb- able. The two remaining protagonists are Thomas h Kempis and Giovanni Gersen (tc. 1243), the Italian abbot. The authors conclude unhesitatingly in favor of the latter, admitting, however, that the problem is still veiled in some obscurities. Anyone interested--and they are many--in genuine scholarship re this "best seller" of many centuries may well consult these two volumes. Z. L. BOUSCAREN, s.J. TEACHING THE SACRAMENTS AND MORALITY. Edited by Mark J. Link, S.J. Chicago: Loyola University Press, 1965.’Pp. 214. $3.50. Aiming "to make available to teachers of religion a synthetic presentation of the modern, biblical-liturgical approach to the sacraments and Christian morality," this book gives seventeen catechetical studies from Lumen vitae. Within the 214 pages of text, outstanding authors probe deeply current problems confronting the average religion teacher; an excellent bibliography is given. The interpersonal dialogue between God and man as shown in revelation and faith serves as a common denominator for the authors. The. special Valueof this book is that competent theologians and psychologists put forth needed background material which structures classroom presentation and understanding. Of special interest is a study in the magic mentality and sacramental life. Tests were given to children, eight, eleven, and fourteen years old and to theologians and religion teachers. The results ¯ are very interesting, and the tests themselves might 3¢ell prove Boo/= personally enlightening. Roger Poelman’s "Examination of Conscience and the Life REVIEW FOR RELIGIOUS of the Church" not only cuts into the much discussed topic of penance but also spells out an excellent practical suggestion by 650 giving examples of examinations of conscience designed for the liturgical seasons. An historical survey of catechisms with a special study of current trends, a practigal .approach to teaching the proper attitudes towards wealth and sex, a thorough study of love in the Old and New Testaments, and various aspects of the liturgy, confirmation, and the Eucharist contribute to this second volume of the Loyola Pastoral Studies program. This book will prove profitable for the reader’s personal life and apostolic work; a deeper understanding of the "new approach" will be gained. May we hope. for the time when a similar book will come from the pens of our own American theologians, psychologists, and catechists. PATRICK J.’O’HALLORAN, S.J. THE LAYMAN’S MISSAL: PRAYER BOOK AND RITUAL. Baltimore: Helicon, 1962. Pp. 1326 + lxx + 18-page. supplement of Masses approved for the United States. LAYMAN’S DAILY MISSAL: PRAYER BOOK AND RIT- UAL. Baltimore: Helicon, 1962. Pp. 1878 + lxxxvi, These two books are an English translation of the Missel quotidien des fideles, originally edited by Father Jo~e Feder, s.J. The original book received the approval of the Centre de Pastorale Liturgique in Paris. In addition to the usual contents of a Missal, these books provide the laity with parts of the Divine Office, the texts of sacramental rites, and a collection of prayers for private use. The Layman’s Daily Misgal is closer to the original than The Layman’s Missal in that it provides the Mass texts for every day of the year. The ’larger book, however, does not contain the supplement of Masses approved for the United States. Both versions of the Missal contain an introduction which provides the reader with a rich background-for liturgical cele- bration as well as for the biblical setting of these celebrations. The liturgical days and seasons are prefaced by particular introductions. The Mass texts are arranged in parallel Latin and English columns except for the Epistles. and Gospels Which are given only in English. ~" The translation into English has attempted idiomatic rendi- tions of the original Latin. The general format of the books is pleasing; the color illustrations are particularly attractive. j. LEO KLEIN, S.J. HOW TO READ ST. PAUL. By Francois Amiot. Translated by Michael D. Meilach, O.F.M. Chicago: Franciscan Her- ald Press, 1964.Pp. 120. $2.95. PAUL ON PREACHING. By Jerome Murphy.O’Connor, O.P. New York: Sheed and Ward, 1964. Pp. 314. $4.50. The mind of St. Paul is a marvel to explore. Here two recent b6oks, although differing greatly in treatment and in the audi- + ence they address, testify to the richness of the Pauline treasure. +. Father Amiot here wishes to offer needed guidance to any who have "attended Mass regularly but have not had the op- + portunity to engage in deeper scriptural studies" (p. 9). After a brief introductory sketch of the special nature of the Epistles, Father Amiot emphasizes the need to understand first the liter- Book Reviews ary characteristics of Paul’s writing: the dominant images used, the. urgent, onrushing style, the recurring antitheses. ’Next he VOLUME 24, 1965 introduces the reader to the wealth of Paul’s theology by select- 65! ing key thematic passages from various Epistles for comment. Finally, the author outlines the dominant motifs of Pauline spirituality. Father Amiot has succeeded admirably in communicating Paul’s vitality; however, when discussing Paul’s literary style, the author becomes somewhat hazy in terminology. Such terms as "Paul’s quivering sensitivity" could cause reservations for someone just beginning a study of Paul. But these statements are understandable in view of the writer’s desire to communicate his own--and Paul’s~enthusiasm. One more serious regret: there is no historical background given aside from a chronology of Paul’s life and writings. Father Amiot recognizes the need for reading Paul in the light of the Ac.ts of the Apostles and refers the reader to several introductory works that give this needed historical background. Thus a beginner, aside from this work as a guide, could turn with profit to works like the College- ville pamphlet geries, especially Father Vawter’s introduction to the Epistles. Does the book stimulate one to exp’lore Paul in more depth? Will the book make this study more intelligent? A strong yes answers both questions. The second book has a different goal--not to give an over- view of Paul but rather to explore one particular facet of Paul’s understanding. The question here is just what is the place of preaching in the plan of salvation. In view of the present emphasis upon the role of-the preached word and upon the role of the preacher himself, Father Murphy-O’Connor has given us a work of obvious relevance. He treats only the kerygmatic preaching of the Apostles, that preachingwhich strives for the conversion of non-believers, the preaching that presents the initial summons to faith. What is the place of such preaching in the plan’of salvation? It is the "point of contact between the subjecuve and objective orders of redemption." Then,a Pauline answer is given to this question: how is the preached word made effective? Although the preached word is truly the word of the preacher,.it is effective because it is identified with God, s own word in view of man’s salvation. What then is the preacher? One who is the prolongation of Christ’s redeeming mission. The final chapters treat two crucial themes. First, what are the conditions that vary the efficacy of the preached, word; and, second, to what extent is preaching a liturgical act? The whole treatment is carefully nuanced, showing good control of the vast Pauline literature. The author hurts the flow of the book in places by devoting regular.text space to discussion of the Greek and Hebraic meanings where such matter might perhaps have b~en better handled in the notes at the end of each chapter. Also the treatment of foreign languages differs; usually quotes are translated, but not always. This raises the question just what audience the book addresses. It is definitely ~ddressed to one willing to seek understanding through textual analysis; but anyone concerned with the role of the preacher can profit greatly from Paul on Preaching. The theme is important and the treatment enlightening. And no one can fail to resonate with the deepest challenge posed by Fa.ther Murphy-O’Connor: "The preacher does not really bear w~tness to Christ if his testimony is a matter of words alone. His whole existence must witness to the saving power of the Book Gospel" (p. 301). We all have.been called to give suchwitness. Fm~r~K.A. MoLor~’~ S.J. REVIEW FOR RELIGIOUS RETREAT CONFERENCES FOR RELIGIOUS. By Brother 652 Edwin, F.S.C. Milwaukee: Bruce, 1964: Pp. 157. $3.75. RETREAT FOR BEGINNERS. By Ronald Knox. Glen Rock: Paulist Press, 1964. Pp. 157. Paper $.95. The secretary general of the Congregation of Brothers of the Christian Schools gives us in his third Bruce book eight excellent conferences as retreat reading for any teaching religious. "The gift God wants of you," he tells us, ",is precisely that which is uniquely yours to give. Some refuse" to assent to this and try to revolt or evade. The only solution is sane realism, acceptance of life as God planned it .... If you are born in a particular century, place, family...be sure all .this was arranged by an all-wise God who loves you infinitely.., and ... intends it all as a help.., a means to love Him more and serve Him better .... Such an attitude supposes deep faith... that God is there and God is love." Building around this eternal gospel, Brother forcefully re- minds us God "educates" us by temptations, work, sufferings. Case histories of earth’s three greatest temptations, our Lord’s, St. Peter’s, St. Paul’s, are then analyzed with great teacher skill; and a beautiful chapter demonstrates that chahtity is the vow and virtue of love, not love’s denial. Finally, after a ~tirring appeal to make our day by day religious lives our own martyrdom in this century of more martyrs than "in the previous nine- teen hundred years," Brother Edwin ends with four sublime pages quoted from P~re Charles’ Prayer For All Times about our daily Offertory prayer, "O God, who in splendid fashion created the world and more marvelously still restored it .... " Monsignor Knox in his brilliant but humble way gives Eng- lish school boys twenty-two retreat talks, most of which would entrance, instruct, inspire any high school or college student and any teacher anywhere in the far-flung English speaking world. Personal religion, the reality of God, our own sins, the Mass, Holy Communion, the rosary, death are exceptionally well discussed here by one of our century’s most talented convert authors, our century’s very Newman. With all this precious ore for only ninety-five cents, there is little excuse for not making this a high-on-the-list gift for prize-winning students, hospital patients, and Gatholic and non-Gatholic friends unlimited. PAUL DENT, S.J. THIS IS LOVE. By Rev. M. Raymond, O.C.S.O. Milwaukee: Bruce, 1964. Pp. 150. $3.50. Here is a new book on the Mass---not just another, but one we need today especially. The author approaches the subject from the currently less popular angle of the individual Christian’s personal love of God and God’s love of the individual Christian. He explains how the personal fulfillment of the individual’s whole purpose in life and being centers on the exchange of love in the Sacrifice Of the Mass. The primary act of man’s "love, as also logically the first response of the human creature, is’adoration. Without this spirit of adoration as a basis of all his actions, man wanders, lost and purposeless, in a forest of creatures. We 4. often forget this fundamental spirit in our popular modern emphasis on the social aspects of the Mass. Not that Father Ray- 4- mond neglects the emphasis due the social .element, He brings + out clearly how we must offer ourselves to God with others; how we must actualize our liturgical offering by charity in every conscious act: all this by sensing Christ in all, including our- Book selves. Every act of our lives becomes an act of love of God when done in obedience, another unpopular virtue today. VOLUME 24, 1965 Some of the most valuable and practical passages in the book 653 explain the meaning and means of sensing God, of realizing His presence and His love in the sensible things around us. These passages at times become almost lyrical--and a little vague; but adequate connections with the doctrinal explanations keep them from (ven seeming sentimental. Frequent-references to Scripture and the fathers make us wonder--in the light of Father Raymond’s explanations---if our whole "new" approach to liturgy is not rather a rediscovery of the old, old ways of the Christian’s sacrificing to God. An interesting, instructive, inspiring bookthat cries out for meditation and affective prayer. PAUL L. ALLEN, S.J.’

THE FUNDAMENTAL FORM OF SOCIAL THOUGHT. By Werner Stark. New York: F6rdham University, 1965. Pp. 27O. $5.50. Various theories have been proposed especially since the nine- teenth century to explain the phenomenon which we call society. Til! recently most social theorists have taken their stand in either of two camps, organlcism.or mechanicism. But today the theory of society as a process avoids both these extremes and even reconciles these apparently opposing views. Dr. Stark’s The Fundamental Forms of Social Thought is an attempt to survey, explain, and analyse these various theories. He has admirably succeeded in contrasting organicism and mechanicism and the parallel lines along which the different forms of these two schools that have developed. While Aristotle, Aquinas, Marx, Spencer, and others consider society as an organic, unconscious unity, Rousseau, Hobbes, Bentham, and their followers describe it as a mechanical, contractual, conscious artefact. But truth, Dr. Stark says, lies somewhere in the middle. Of course, there is the unconscious, organismic aspect of society. But that is not the whole truth, for there is the conscious, contractual side of it too. These two aspects are reconciled in the theory that considers society as a process. According to this theory society is a becoming where human beings interact. In other words, society is a "human artefact," an achievement. True, there is contract; but it is a natural, spontaneous development; and, hence, society can aptly be described as a "contractual or- ganism." In brief, "for organicism society is a fact: for mechanicism it is a fiction; for the cultural school it is a process." Dr. Stark’s contribution lies in this that his book is "both a key to the past and a plea for the future, of the social sciences." To the student of social theories this book is of great value, for it presents a comp}ehensive and critical survey of the main social theories in a well-organized manner. Jo~N A. EDAKARA, S.J, DIVINE INTIMACY: MEDITATIONS ON THE INTE- RIOR LIFE FOR EVERY DAY OF THE YEAR. By Gabriel of St. Mary Magdalen, O.C.D. Translated by the Discalced Carmelite Nuns of Boston. New York: Desclee, ÷ 1964. Pp. 1227. $8.75. ÷ Divine Intimacy is a collection of meditations by the late ÷ Belgian Carmelite, Father Gabriel of St. Mary Magdalen, who for many years was spiritual director of the theologians at the Book Reviews Carmelite International College in Rome. The book’s credentials include a letter of recommendation from the Papal Sec- REVIEW FOR RELIGIOUS retariate of State, written with the approval of John XXIII, which appears as the frontispiece, an introduction to the Ameri- 654 can translation by Cardinal Cushing, and the fact that it has already gone through several editions in the principal European languages. The meditations are composed and arranged so that in the course of a year all the fundamental problems of the spiritual life are touched upon. Each meditatio~ includes substantial quotations from the great masters of Carmelite spirituality, among them John of the Cross and the two Teresas. These are of es- pecial interest to priests, religious, and seminarians who would like to become more familiar with the writings of these saints. To.quote the papal declaration: "The meditations are substantial and solid, adapted to the various degrees of spirituality, and within reach of every person of good will." GENE D. PHILLIPS, S.J. THE OLD TESTAMENT-~COMPLETE WITH ANNOTA- TIONS. By Joseph A. Grispino, S.M., S.S.L. New York: Guild Press, 1965. Pp. xiii, 1802~ Paper $1.50. This unabridged Old Testament in paperback selling so cheaply is a wonderful buy. It is a huge volume, coming to 1802 pages of Scripture text, introductions, and annotations. The text is for the most part that of the Confraternity translation 0952- ), with the thirteen historical books from 1 Samuel to 1 Machabees inclusive, which have not yet appeared in the Confraternity version~ taken from the older Douay version. The lack of uniformity resulting from this mixture of translations does not detract from the book’s value. The books taken from the Douay version are in general those least in need of translation. And after all, since the Old Testament is a collection of writings of various origins and styles, there is far more diversity .in the original Hebrew. The introductions to the various books of the Old Testament alone justify the appearance of this edition. They express clearly and succinctly the results of modern biblical scholarship in the fields of literary criticism, history, and archaeology. In these introductions, ’Father Grispino describes the literary genre of the different books, their mode and time of composition, and the background out of which the tradition they reflect has grown; and in thq annotations to the text he explains many Hebrew allusions and idioms and elucidates many obscure passages. Father Grispino himself notes in the preface that in such a progressing field of study, many of the interpretations given are not final. Yet, precisely because the field is progressing so rapidly, such a handy and economical edition fills today’s need. It is to be hoped that another edition will appear in a few years’ time, perhaps when the Confraternity version is completed and can be incorporated in full, which will embody later develop- ments in Scripture scholarship to fill tomorrow’s need. FRANCIS T. GIGNAC, S.J. CHRISTIAN LIFE DAY BY DAY. By IAon Joseph Cardinal Suenens. Westminster: Newman, 1964. Pp. 160. $3.50. The thinking on Christian doctrine and morals in ~this book + suggests the depth, modernity, and pastoral purpose of the .work of Father Karl Rahner. The style in which it is expressed is as ÷ clear, concrete, practical, simple, and direct as Father James + Keller’s Christopher News Notes. But we would expect Cardinal Suenens to talk to his people over radio and TV about just these things, and in just this way~ Christian Life Dayby Day ex- Book Reviews plains the principles of Christian living and their application to daily life. VOLUME 24, 1965 The short Chapters are unities, each complete in itself. The very titles of the chapters give us hope: "Learning to Trust;" "Learning to Feel for Others," "Learning to Relax," "Learning to Love like a Human Being." But treatment goes way past Dale Carnegie and’Norman Peale. Cardinal Suenens gets at the meaning, both natural and supernatural, of each 9f the virtues discussed. The love of God and man motivates all the recommendations, even "Learning to Relax." The last chapter, the "Easter Message" on faith and hope in life eternal, is irresistible: it forces you to believe bY making you want to. The other chapters, too, instill in the reader a sense of desire and urgency to put into his life the attractively described virtues ’they discuss. A wonderful, consoling, and instructive book for anybody over fifteen and under two hundred. PAUL L. ALLEN, S.J. THEOLOGY FOR RENEWAL. By Karl Rahner, S.J. New York: Sheed and Ward, 1964. Pp. 183. $4.00. Father Rahner’s work has been described as showing profound speculation together with a definite concern for the concrete human situation. His speculation always tends towards fruitful practical insight if the reader does not shy aw~iy from following his path of thought--and Rahner’s pastoral writings have never lacked speculative depth. Theology of Renewal keeps both promises. The content is the translation of a part of Sendung und Gnade (1961) in which many of the a’uthor’s pastoral reflections had been published. Theology of Renewal deals in eight chapters with a few, but important, functions and states in the Church. The episcopate is seen in its relation to the pope, a dogmatic reflection which meanwhile has found its confirmation in the Council. Reflec- tions on the pastor and the possible renewal of the diaconate follow next. A more extensive sketch is dedicated to the role of the man in the church, full of fine and extremely practical observations. Scholar and teacher are the concern of two further articles; and the book efids with two highly interesting contribu- tioias: one on the theological formation of the young clergy in our times and the other on the theology of the modern secular institutes--actually a debate with Hans Urs yon Balthasar. Rahner’s books are always rewarding if one really follows his lead and begins to theologize with him. Even the more practical and pastoral considerations lead very much towards some important fundamental and basic positions in theology and theological anthropology. KARL WEICr~, S.J. CHRIST, THE CHURCH AND THE POOR. By Paul Gau- thier. Translated by Edward Fitzgerald. Westminster: New- man, 1965. Pp. 157. $3.50. When we hear of poverty we often think of the hungry and half-clad millions of the underdeveloped countries. In the first ÷ chapter of the book Father Gauthier shows that material pov- 4,, erty is not restricted to less developed countries only. Besides the lack of material good, there is another aspect to poverty, 4, namely, the want of love, honor, and so forth, that is the fate of a great number of men and women all over the world. The sec- Book Reviews ond chapter is an appeal to the fathers of the Second Vatican Council concerning the problem of poverty and the need for a REVIEW FOR RELIGIOUS clear stand on the part of the Church regarding this problem. The above appeal was made by a group of men called "The 656 Companions of Jesus of Nazareth, the Carpenter." Father Gauthier describes their way of life in the third and the last chapter of the book. In fact this is also themost important and most systematically developed section of the whole book. The movement described ih this chapter seems to provide an answer to the Church’s need of the hour: the apostolate among the needy and underprivileged all over .the world. As their experience in Palestine shows, the movement might prove to be an appropriate Christian answer to. Communism. ABRAHAM PUTHUMANA, S.J.

PUBLIC REGULATION OF THE RELIGIOUS USE OF LAND. By James E. Curry. Charlottesville (Va.): Michie, 1964. Pp. 429. $12.50. This book is a detailed and critical, analysis of a hundred court cases dealing with civil law aspects of zoning land for religious purposes. One does not have to be a civil lawyer to read and. understand . it . The author, . a highly, ex p erienced . civil . law yer w~th thirty years of experience in Chicago, Puerto Rico,. and Washington, D. C., not only gives citations of pertinent laws, of arguments used by both parties to a suit, of court decisions and, at times, of opinions of individual judges, but also, as occasion arises, adds his own comment tobring out salient or weak points in ordinances, argumentations, court decisions. The cases concern "religious use" in every sense anybody and everybody of any or no religion whatever has tried to employ the term in seeking or prosecuting petitions for permits fromzoning boards. Of special moment to readers of this REVIEW is the fa~t that a large number" of the cases studied involve Catholic interests. The author in his arrangement.of presentation of cases under various specific headings has rendered a splendid service to all who .have any role to play in planning the purchase of property, erectxon of facilities, conversion of existing facilities to other uses, and so forth. His introductory chapters on "General and Historical" background to the question, "The Police Power and the Constitution," and "Absolutism in Church Zoning Law" will remove erroneous notions and clarify many points with regard to which a great deal of ignorance and confusion often obtains: As tools for the use of the volume, in addition to a table of contents and a subject index, the author has provided twelve pages of "Highllghts.of the Cases" in chronological sequence, as well as a chronological table of references and alpha-. betical reference lists of books, periodicals, articles, authors, religious denominations, municipalities, states, and cases. A copy of this work should certainly be found in the consulting library of every provincialate and generalate residence. It is also recommended for larger institutions under religious auspices to serve as a guide in making (preliminary) decisions regarding property for alleged "religious use" lest much time, effort, and money be needlessly lost or, at least, risked. JAMES I. O’CONNOR, S.J.

MATURITY IN THE RELIGIOUS LIFE. By John J. Evoy, 4- S.J., and Van F. Christoph, S.J. New York: Sheed & Ward, + 1965. Pp. 310. $4.95. + This book is a frank discussion of the problems of maturing within religious life and another important contribution to the Book Reviews .growiiag literature which emphasizes that human development is a requirement for apostolic development and the full realization of a religions vocation. VOLUME 24, 1965 The material for the book is taken primarily from the manu- 657 scripts of instithtes given to groups of religious .women in the United States during the summer and fall of 1963. The early chapters establish the thesis that man is b~t nature a social being and therefore must reach his maturity through social contacts. The basic problem for the religious is that; before entering a religious community, she has reached a certain point in terms of maturity and then, in a very real sense, must go back and start her life over again from a different point of view and orientation. Because of this situation the authors emphasize certain values which may be overlooked in the education of the young religious: For example, a religious as well as any ’human person needs personal friendships to found the acceptance of self and ensure human development which proceeds from such experiences of human love. They proceed to discuss, in particular; the other personal relationships which are part of religious life and the problems surrounding them. The book concludes with a discussion of various attitudes on the part of both superiors and the individual religious which will promote emotional, intellectual, and spiritual maturity !n religious life. J. E. WON TOBEL, S.J. PRIEST AND PEOPLE. By Joseph H. Fichter, S.J. New York: Sheed & Ward, 1965. Pp. 203. $4.50. Father Fichter’s new book is another in the sequence of research projects he began with Southern Parish in 1951 and continued through Parochial School and Religion as an Occupa- tion. Here Fichter looks into the general attitudes of laity and clergy toward the program of the Church and, more importantly, their attitudes toward- each other. The report is based on questionnaires and interviews bf over two thousand parish priests and two thousand lay Catholics from large and small-cities coast to coast. Priest and People is valuable on several counts. For one thing, it is the first time that the relationships of parish priest and parishioner in this country have been studied in any extended and systematic fashion. The report also brings together a variety of hitherto disparate findings and correlates them to the present findings. Finally, the study serves to dispel certain cherished myths with the solid front of fact. Treating of pa- rochi.ally educated laity, Fichter finds that Catholic high school graduates are much more likely to attend college thafi graduates of public high schools, are much more critical of Sunday ser- mons, yet have closer personal relationships with priests. Catho- lic high school products also show considerably.less interest and involvement in social and community problems as well as cultural activities, all of which significantly correlates with the findings of Father Andrew Greeley and associates in the NORC study of the effects of Catholic school education. Although not so regular in Church attendance as single parishioners, the married are closer to the Church and priests than are the single. Catholics in mixed marriages seem to be more alert to the broader issues of society and have a greater spread of intellectual interests than do parishioners married to Catho- lics. Upper class Catholics are generally more critical of priests Book Reviews than those of the middle ahd lower classes, although priests tend to form thei~ closer lay friends among the middle class Catholics REVIEW FOR RELIGIOUS of their parish. Fichter’s sample generally favored the Demo- cratic party, and the more "liberal" priests and pastors (in more 6~8 than their political leanings) attended the minor seminary high school and made major seminary studies outside~ their own diocese. In general, Fichter found that ’in comparing the. pastoral image, as seen by the clergy and by the laity, "the most significant finding is that the laity thinks more highly of the priests than the priests think of themselves." One may suggest .that this is the professional modesty becoming to the m~n.of God. Fichter suggests Mso, however, that "the’ judgment of the laity reflects the genuinely high status that clergymen occupy in American society" (p. 198). This study offers concrete data to all.’who are interested in the clergy-lay relationship..It ~should also serve the increasing self-understanding of the Church as it faces its job of renewal and adaptation. As with all’of Father Fichter’s research, the importance and relevance of Priest and People is such that no future work in religious sociology can fail to employ it as a basic reference and point of departure. THOMAS M. GANNON, S.J. CURRENT TRENDS IN THEOLOGY. Edited by Donald J. Wolf, s.J., and James v. Schal~l, S.J. New York: Doubleday, 1965. Pp. 285. $4.95. The professional theologian will not derive any new theological insights from this book. Nor indeed is he supposed to. Origi- nally given as a lecture series sponsored by.the Newman Center at th~ University of California, this collection of articles has another audience in view--the i~iterested non-professional. Ct~r- rent Trends ~n Theology.is therefore "primarily descriptive; it aims at giving some kind of understanding of what is going on in Catholic theological work in our day." To what current trends, ’then, is the reader exposed? In the first two essays (O’Hanlon and Wright) he receives a somewhat dull but solid briefing on the history and methodology of theology: He next "rediscovers" the Bible in an article (by Hues- man) whose best points are surely its treatment of literary forms and biblical theology. A first rate example of biblical theology--perhaps the book’s best offeringwfollows, in Zabala’s "Covenant in the Ancient World." Norris’ tiistoricaIly oriented essay on the contemporary liturgical revival ’will be welcomed, as will its stress on the incarnation as the principle underlying the sacramental system. Powers and Palmer supplement this basic article with essays on the layman and the sacraments, respectively. The former provides a better understanding of universal priesthood (of all Christians, he would say, not of the laity), the latter presents the popular theory (Schillebeeckx- Semmelroth-Rahner) of Christ and Church as fundamental sacrament. The essay on authority in the Church falls off a little, th~ one on.moral_ theology a long way. Each still makes at least one good point, Mara when applying the concepts of agape, koinonia and diakonia to authority, Dailey in his evaluation of present moral theology. (I looked in vain for any mention of the morality of nuclear warfare under "modern trends and needs.") The ÷ reader should find Wolf’s essay on American Catholic theories of Church-State relations a profitable introduction to the less 4. easily grasped thought of John C. Murray. The following essay ÷ (by Schall) could have been entitled the social nature of Chris- tian love, for that is the point it tellingly makes. Book Reviews Turning from the relation ’of the Church to the world to its relation to other Christians, the book next presents two essays dealing with Protestantism and Orthodoxy respectively. Wall VOLUME 24, 1965 groups his Catholic-Protestant treatment around the three issues 659 of justification by faith, the role of Scripture, and the role of authority. In his fine contribution on Orthodox Christianity, O’Connor rightly stresses the importance of political background as well as theological disagreement. O’Hanlon con’cludes the volume with an optimistic characterization of current Catholic theology. It should be clear that the interested layman has here access to much (not indeed the whole, as one contributor.overstates it) of contemporary Catholic theological work. And what of the professional theologian? For him its value will lie in studying this attempt to bridge the gap between his theological world and that of the increasing number of interested non,profes- sionals: He will want to imitate the clear, nontechnical language and methodology of most of the essays, their informative presentation of ’data, the brief English bibliography. To the extent possible, however, he will try to avoid the repetition and sluggishness sometimes characterizing the book. JOH~ R. CI~OWLE¥, S.J.

CONFESSION AND PSYCHOANALYSIS. By Andreas Snoeck, S.J. Translated by Theodore Zuydwijk, S.J. Westminster: Newman, 19fi4. Pp. 152. $3.50. It is true that in concrete practice the sacrament of confession and psychoanalysis have much in common. As the author of this skillfully compressed study points out, psychic problems "are often no more than manifestations of moral or religiods problems." And, by the same token, difficult confessional cases can often be rooted in serious psychological problems. Yet, in what is perhaps one of the book’s strongest passages, Father Snoeck affirms: "We cannot, however, emphasize strongly enough that they will never be indistinct." Between confession and psychoanalysis there "will continue to exist the chasm of health and sickness on the one hand and grace and sin on the 6ther." Hence, when the priest finds that he is dealing with a penitent whose anxieties andemotional disturbances are preventing him from gaining any real fruit from confession, he will not hesitate to turn this person over to a psychoanalyst who can help him regain a hold on his true "self." Then the priest can again pick Up where the doctor leaves off. Hence, it is evident that from the author’s point of view there is no harm but rather much good to be derived from the fact that the work of the priest and the psychoanalyst occasionally overlap, so long as each is willing to cooperate in turning over to the other patients orpenitents, as the case may be, who are beyond their respective fields of competence. The author is not alone in this view. This reviewer was gratified to learn, after discussing these matters with members of the staff of a state mental institution, how much those engaged in dealing with the mentally disturbed + today are in agreement with Father Snoeck’s conclusions. It is clear even from Father’s short study that the problem ot ÷ the relationship of confession and psychoanalysis is a delicate one,. and he has intended to give no more than an introduction to it in the.present volume. But in so doing he has provided the Book Reviews impetus and inspiration for further efforts to understand the nature and relationship of these two fields. Such a study can only result in a deeper understanding and respect for both profes- REVIEW FOR RELIGIOUS sions. 661) GENE D. PHILLIPS, S.J. THE SIGNS OF THE NEW COVENANT. By Aime Georges Martimort. Collegeville: The Liturgical Press, 1963. Pp. 320. $4.75. This volume on sacramental theology will come as a welcome addition to the library of readers of REVIEW fOR RELIOIOUS, especially those involved in the teaching apostolate. Several sentences from the book’s introductory pages high- light its orientation. "This work was first drafted.. ; to provide a theology course on the gacraments for junior religious .... This text was, then, to answer the increasingly felt need ~or solid doctrinal formation, while at the same time avoiding any excessively technical presentation." The book’s chapters treat the seven sacraments along with an introductory chapter: "A Comprehensive View of the Sacra- ments." Each treatment attempts to present the particular sacrament in its biblical, patristic, .historical, and theological setting. The author is director of the Centre de Pastorale Li~ur- gique in Paris and brings to his presentation the latest currents in thought on the sacraments. A book such as this one fills a special function in providing contemporary exposition of the theology underlying ~he S~cond Vatican Council’s Cohstitution on the Liturgy. A special feature of the book is a seven page bibliography, divided according to chapters, listing books and articles for further reading and development. J. LEo KLEIN, S.J,

JUSTIFICATION: THE DOCTRINE OF KARL BARTH AND A CATHOLIC REFLECTION. By Hans Kiing: With a letter by Karl Barth. Translated from the German by Thomas Collins, Edmund E. Tolk, and David Granskou. New York: Thomas Nelson & Sons, 1964. Pp. xxvi, 332. $7.00. This book may prove to be one of the greatest contributions to Church unity in the two-thousand-year history of the Chris- tian Church. It establishes a fundamental agreement between a leading traditional Protestant interpretation and a Catholic interpretation of the theology of justification--the issue which was chiefly responsible for the break between Reformers and Catholics nearly four hundred fifty years ago. In Part One, Father Kfing presents a succinct and clear exposition of Barth’s theology of justification as found in its fully developed and final formulation in his Church Dogmatics (Die kirchliche Dogmatik, Zurich, 1932-1955). In Part Two, he ana- lyzes the Catholic theology of justification in the light of Scrip- ture and the decrees of the Council of Trent and shows how Barth’s position is essentially the same. The accuracy of Father Kiing’s interpretation of Barth’s doctrine is guaranteed by Barth himself. He wrote to Father Kting (p. xix): "I here gladly, gratefully, and publicly testify not only that you have adequately covered all significant aspects of justification treated in the ten volumes of my Church Dogmatics 4. published so far, and that you have fully and accurately repro- 4. duced my views as I myself understand them~ but also that you + have brought all this beautifully into focus through your brief yet precise presentation of details and your frequent references to the larger historical context. Furthermore, your readers may Book Reviews rest assured--until such time as they themselves might get to my book.s-~-, that you have me say what I actually do say and that VOLUME 24, 1965 I mean ~t in the.way you have me say it." 661 The orthodoxy of Father Kfing’s interpretation of Catholic doctrine is supported by a vast array of citations from Scripture and Church documents. Extrinsic, though persuasive, indications of his orthodoxy are the book’s imprimatur, the consensus of Catholic theologians that his position is tenable (acknowledged by Father Witte, professor of controversial theology at the Gregorian University, on p. xi), and Father K0ng’s role as a peritus at Vatican II. The fundamental agreement between the two interpretations. is accepted by Barth himself. His letter continues: "The positive conclusion of your critique is this: What I say about justification --making allowances for certain precarious yet not insupport- able turns of phrase---does objectively concur on all points with the correctly understood teaching of the Roman Catholic Church. You can imagine my considerable amazement at this bit of news; and I suppose that many Roman Catholic readers will at first be no less amazed--at least until they come to realize wh~it a cloud of witnesses you have produced in support of your position. All I can say is this: If what you have presented in Part Two of this book is actually the teaching of the Roman Catholic Church, thbn I must certainly ~dmit that my view of justification agrees with the Roman Catholic view; if only for the reason that the Roman Catholic teaching would then be most strikingly in accord with mine!" Father Kting again acknowledges, as he did in his 1962 book, The Council, Reform, and Reunion, that both Catholics and Protestants have been guilty of misunderstanding and misinter- preting each other’s faith. In the introduction (p. xxiii), he expresses confidence that "Grace, that is, Jesus Christ ’who has made us both one’ (Eph. 2.14) will heal this division too"--a rupture in the seamless robe of the Lord which Christians regard asia punishment and non-Christians a scandal, down to this very day. F. T. GIGNAC, S.J. HOMILIES FOR THE NEW LITURGY. By Alfred McBride, O. Praem. Milwaukee: Bruce, 1965. Pp, 177. $3.95. Father McBride states that it is self-evident "that no man can use another man’s sermon"; so the purpose of this book is not to provide homilies for the busy priest. He defines a homily as "a sermon that comments on the liturgy of the day, attempting to demonstrate its meaning and relevancy for the assembly." The book contains sixty-three homilies for the Sundays and major feasts of the year. Some of the homilies are from the readings of the Mass. Some are meditations about abstract ideas. One of the "homilies" is a civil rights exhortation. In his homily for the Sunday before the feast of the Sacred Heart, Father presents a brief biography of St. Margaret Mary (either by mistake or mis- print Haurietis aqu.as here is attributed to Pius XI in place of Pius XII~ WILLIAM S. BOYLAN, S.J. MODERN CATHOLIC SEX INSTRUCTION. By Bishop Joseph M. Reuss. Translated by Theodore M. Zink. Balti- more: Helicon, 1964. Pp. 144. $3.50. This is an excellent book for even a capable high school stu- Book Reviews dent and for others with enough brain power to read it through. The author speaks simply to the simple and maturely to the REVIEV FOR RELIGIOUS mature about why God made us boys and girlg and men and women. Then, he suddenly goes into orbit for twelve concluding 662 pages which invite us to see how boys and girls and men and women are really images of God the Father, God the Son, and God the Holy Spirit--a most breath-taking conclusion to a well thought out book on the ever deservedly popular and sacred mystery of matrimony. PAuL DENT, S.J.

IF ANY MAN THIRST. By Mother Mary Simeon, S.H.C.J. Milwaukee: Bruce, 1964. Pp. 115. $2.25. SPACES FOR SILENCE. By Mother Mary Francis, Chicago: Franciscan Herald Press, 1964. Pp. 144, $4.50. I CHOOSE ALL. By Sister Teresa Margaret, D.C. Westminster: Newman, 1964. Pp. 252. $3.25. Here are three good books for the spiritual reading hours of our lives. I[ Any Man Thirst contains thirty-eight meditations on Holy Communion in the light of the life of Christ. Very evidently they came from a sister’s own prayer life, and this gave them a. consecrated womanly quality Which tan help the prayer life of others also. Spaces fbr Silence is.the seventh book by the Abbess of the Poor Clares in Roswell and is a reprint of sixteen articles in six of our better Catholic magazines. This work gives us a book full of models ~f how to write plea’sing, personal essayg on topics worth our time. Sister’s thoughts on the art of praise, the sa- credness of things, Chesterton, and so forth, are good prbof that the rule of silence does conduce to 16ving understanding of God and His world. I Choose All is a thoroughly satisfying study of the’writings and meaning of St. Teresa of Lisieux and isa book for all. Had Mahatma Gandhi, the great founding-father of India, read it, he would have admitted he was unjust in disliking St. Teresa, whom he knew only through the three copies of her Autobiog- raphy which Catholic friends sent him when he +,,as undergoing one of his famous prison sentences. PAUr. DENT, S.J. BOOK ANNOHNCEMENTS Alba House: The Choice 0f a Husband ("The Cana Series") by Pierre Dufoyer, translated by Elinor A. Paul, pp. 127, $2.50. The Choice of a Wife ("The Cana Series"). by Pierre Dufoyer, translated by Gerald J. Schnepp, S.M., pp. 135, ~2.50. Bruce: Woman’s Highest Fulfillment by Columban Brown- ing, C.P., pp. 98, $2.95. Catholic University Press: St. Cyprian: Letters (1-81), ("The Fathers of the Church," v. 51) translated by Sister Rose Bernard Donna, C.S.J., pp. 358, $6.40. Christian Family Movement (Chicago): The Family Aposto- late and Africa by John M. Robinson, W.F., pp. 278, paper $2.50. Desclee (New York): Praying with the Bible: The Biblical Bases of Great Christian Prayers by Jean de Fraine, S.J., trans- + lated by Jane Wynne Saul, R.S.C.J., pp. 182, $3.75. The Philos- ophy of St. Bonaventure by Etienne Gilson, pp. 499, $8.00. + Devin-Adair: Catholics and Birth Control by Dorothy D.+ Bromley, pp. 224, $4.95. Fides: The Parish, Eucharistic Community by Casiano Floris-Book Reviews tan, translated by John F. Byrne, pp. 240, $4.95. Fordham University Press: Marriage, A Psychological and Moral Approach edited by William C. Bier, S.J., pp. 280~ $5.50. VOLUME 24, 1965 " Franciscan Herald Press: The Forgotten Revelation: Essays 663 on God and Nature by Frank Morriss, pp. 91, $2.95. Instant In- spiration: Add Only Good Will by Albert J. Nimeth, O.F.M., pp. 278, $3.95. Harlo Press (Detroit): From Teething Rings to Wedding Rings by Dr. John F. DeYonker, D.O., pp. 142, ~;3.95. Helicon: Christianity and Social Progress: A Commentary on Mater.et Magistra by John F. Cronin, S.S., pp. 223, $4.95. The N~w Day of Christiaiiity ~by Chester P. Michael, pp. 189, $4.50. The PillmAnd Birth Regulation edited by Leo pyle, "pp. 225, $3.95, paper. $1.65. Herder (St. Louis): Holiness of Life by A. S. Perret, O.P., translated by Lillian M. McCarthy, pp. 166, $3.25. Holt, Rinehart gc Winston: Varieties of Unbelief by Martin E. Marty, pp. 231, $5.00. Houghton Mifflin: Dibs: In Search of Self: Personality De- velopment in Play Therapy by. Virginia M. Axlin~, pp. 186, $3.75. Kenedy: Encounter with the New Testament by Ingo Her- mann, translated by Raymond Meyerpeter, O.S.B., pp. 140, $3.95. Mercier Press (Cork, Ireland): My Left Foot by Christy Brown, pp. 125, paper 5]. Newman: Mother for a New World: Our Lady of Guadalupe by Herbert F. Leis, S.M., pp. 425, $5.95. ¯ ¯ Regnery: The Mind of Kierkegaard by James Collins, pp. 308, paper $1.45. Scribner’s: The Mind of.the Catholic Layman byDaniel Callahan, pp. 208, paper $1.45. Templegate: The Mass in Other Words by Hubert van Zeller pp. 90, $2.95.

Book Reviews

REVIEW FOR RELIGIOUS 664