General Government and Leadership

The Benedictine Prayer of Beauty

A°n Annotation 19 Retreat Experience

Volume 43 Number 6 Nov./Dec., 1984 R~-:v~l~v,’ l:or R~!~.~(;~otJs (ISSN 0034-639X). published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428:3601 Lindell Blvd.: St. Louis. MO 63108. Rt.’.v~;w ~:or R~.~(~otJs is owned by the Missouri Province Educational Institute of the Society of Jesus. St. Louis. MO. © 1984 by Rev~w ~:or R~.~(~otJS. Composed. printed and manufactured in U.S.A. Second class postage paid at St. Louis. MO. Single copies: $2.50. Subscription U.S.A. $10.00 a year: $19.00 for two years. Other countries: add $2.00 per year (postage). For subscription orders or change of address, write R~,vl~:w voR R~:H(;~ol~s: P.O. Box 6070; Duluth, MN 55806.

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Nov./Dec.. 1984 Volume 43 Nttmber 6

Manuscripts, books for review and correspondence with the editor should be sent to REw~:w I.oR Rl-:lol(;~otJs; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. Queslions for answering should be sent to Joseph F’. Gallen, S.J.; Jesuit Community; St. Joseph’s University; City Avenue at 54th St.; Philadelphia, PA 19131. Back issues and reprints should be ordered from REWEW I-’OU R~.:t.tGious; Room 428; 3601 Lindell Blvd.; SI. Louis, MO 63108. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. The Spiritual Exercises and Preferential Love for the Poor

Peter-Hans Kolvenbach, S.J.

Father Kolvenbach was elected General Superior of the Society of J~sus in September, 1983. This article is based on an address he delivered, on February 7, 1984, to the "VII Ignafian Course." an annual program of study/reflection sponsored by Rome’s Centrum Ignatianum Spiritualitatis, and was first published in its bulletin, CIS: Vol. XV. no. I (1984), pp. 77-90. Fathgr Kolvenbach, as well as the Center, may be addressed at: C.P. 6139:00195 Roma, Italy.

lain very pleased to be here this evening to offer my contribution to the VII Ignatian Course. Not being a specialist, what I shall share with you will be a simple meditation on a theme that is both relevant and important: the link between the Spiritual Exercises and’ our preferential love for the poor. Clearly, if not necessarily dramatically, a preferential love for the poor~is contained in the spirituality of the Spiritual Exercises. We find, for example, in the section entitled "Mysteries of the Life of Our Lord"---a text in which the personal comments of Ignatius are rare and thus all the more significant--that a preferential love for th~ poor finds indirect expression in Ignatius’ emphatic reference to the situation Of those chosen to be apostles; that they were men "of humble condition" [275]. Likewise the only discourse Iogion explicitly offered for contemplation in the course of the Exercises i.s the Sermon on the Mount, which in the text’begins with.the beatitude concerning the poor [278]. Ignatius also comments that, while Jesus overturned the tables and scattered the money of the wealthy money-changers, "to the poor vendors of d6ves he spoke kindly" [277], asking them’to respect the prayerful purpose of the temple, his Father’s house. But these references evidence only an indirect connection with our theme, .the preferential love of the poor. "Rules for the Distribution of Aims": A Forgotten Text There is to be found in the Exercises, however, a much mor6 direct 801 1~09 / Review for Religious, Nov.-Dec:. 1984 connection between the spiritual urge to follow the Lord and the help that must be offered to the poor. The classic means of giving assistance to the poor had always.been alms- giving. And it is in the treatment of this subject that we shall find the most explicit link between the spirituality of the Exercises and an effective love for the poor, in an oft-forgotten section of the text entitled: "Rules for the Distri- bution of Aimsr’ [337-344]. Why has this passage been so often forgotten? Above all because of the very concrete and specific application it makes to a single situation. In fact, ~he document is explicitly addressed to almoners, those who by virtue of their office are supposed to look after the poor, to clerics who practiced charity as their .function. Thus the tone of the text is very. clerical, very priestly. But despite the text’s heavy emphasis on ~institutionalism with its many references to ministry, condition, office and function, Ignatius also points to Christ the high priest as the one who is the model and norm for all charitable activity. This particular reference to Christ the high priest [344] expands the horizon of an otherwise purely clerical document, calling every Christian to become a sharer in Christ’s ministry through the exercise of almsgiving. In fact, in this document Ignatius takes the office of almoner for granted thus also implic- itly recognizing that not every Christian is called to the direct and immediate exercise of this task in regard to the poor nevertheless he exhorts almoners not to be content to work as mere functionaries, but to be inspi~red by the ministry on behalf of the poor that was exercised by Christ himself. Such an attitude ought to be t.he concern of every Christian without exception, each according to his vocation and state of life. Ig0atius, then, clearly intends this document directly, for a specific group of persons, At..the same time, however, he makes it clear that all Christians ought to have a special bond with the poor. There is another reason why this document is so often overlooked. It is the fact that the practice of aim sgiving no longer has today the honored p lace that this preeminent exercise of charity had in the time of Ignatius. In an older economic order it was principally by means of alms that the good will of the rich helped to correct excessive social inequality--th6ugh of course in a very imperfect.way. Saint Francis. the poor man of Assisi. had his brethren pray every day so that. thanks to therich, they could continue to be poor. Modern persons, however, even if they be poor. are no longer willing to be under anv kind of demeaning economic dependency. They expect and demand to receive from the state the means of a suitable livelihood as their right, not as something subject tb arbitrary distribution, nor dependent upon the mere ’~good will" of the "good rich"--an attitude that is the very opposite of what is involved in the practice of almsgiving. Too. the modern untrammeled esteem for the value of work tends to bring almsgiving into disfavor, not just because ¯ the practice is seen as an affront to human dignity, but also because it could so easily,,encourage idleness and sloth. Preferential Love for the Poor / 803

Ignatius and Help for the Poor in his day Ignatius had to face squarely this problem of helping the poor. When in 1535, hating just finished his studies in Paris. he was resting in his native air of Azpeitia. he found himself perforce involved in the overall spiritual renewal of the townspeople. The reform of, charitable works in the area could not but form a part of this general program of renewal. F~r Ignatius. there was a self-evident connection between the two. o On the one hand (and this was to be true of him later in Rome)~ Ignatius did not want to see the poor obliged to beg: all must ’simply be helped according to their need. On the other hand he positively ,encouraged-that all alms from whatever source, whether civic authorities,~’the clergy or the laity, be given to the official almoners (see MI Fontes Docum. 88: De Azpeitiaepaupe- ribus sublevandis: 1535-1542: MI Epp L 161-165, addre~s.ed tO the townspeople of Azpeitia). To avoid abuses, then. the poor ought not to have to seek alms or beg. Rather, the almoners should receive alms to be distributed to the poor. not in their own names, but "for the love of God" (MI Epp Xll, 656: lnsfruction of November, 1554). ~’ In reflecting on the m, eamng of this text. there is another facet that is important for understanding the spirituality of the Exercises. It consists in.the fact that for Ignatius himself the significance of aims had gradually taken on differing forms and purposes over the years. The "pilgrim" who in 1523 had wandered about the alleyways of Venice was a solitary mendicant who lived exclusively from alms. But the "companion" who in ! 537 lodged with some of his friends in a Venetian hospice for the poor. and who wished "to preach in poverty." also sought alms for the sake of being able "to help the poor." Heno longer sought alms only for himself, but also in order to help others. From 1540 on. Ignatius the "founder" gradually came to establish two coexisting but radically different regimens of community poverty for the na- scent Society of Jesus. without ever confusing them either in. theory (a relatively easy matter) or in practice (always a more delicate affair). In terms of. this twofold approach to ~community poverty, the "formed fathers." those whose training and incorporation into the Society were complete, would continue to live only from alms. while the colleges for the training of scholastics were tO have stable and~secure incomes in order to respond better to what the Church desired of them. Only in cases of extreme necessity wouM the seeking of alms become the last resort for the colleges, and then all the companions withoul exception would be "ready to beg from door to door" to meet the need. This is still our rule today. Material and Spiritual Poverty Once the "Roman" and "German" colleges had been started in 1550, Ignatius did all in his power to Search out suffi(ient and stable sources ofalms~ what we might call in the parlance of today’s economy, "to establish founda- 1~04 / Review f~r Religious, Nov.-Dec., 1984

¯ tions." However he was able to find nobody willing to give money liberally: neither princes, nor civic authorities, nor bishops. Even in those days, it seems, money was being squandered on wars--often in the name of religion. In fact Ignatius once wrgte: "After spending so much on material arms to support religionin Germany, it wouldnot be too great a burden if the emperor spared something for spiritual arms which could more effectively gain what is intended" (14 Sept., 1555, to Francis Borgia: MI Epp IX, 614). Considerable sums were being sought and here one sees a further devel- opment in the Ignatian concept of poverty, for these funds were being sought no longer for the sake of those who were economically poor, but for the formation of future priests who were called to help the spiritually poor. The Ignatius who dreamed in 1522 of living off alms alone, like the Egyptian hermit, Onophrius, thirty years later came to discover "God in all things," even in "Egypt"--his expression for the "business dealings" connected with almsgiving that were so necessary to meet the Church’s needs. In his spiritual pilgrimage, Ignatius learned to take se.,riously the admoni- tion of the Lord: "He who does not gather with me, scatters" (Lk 1 !:23). For him, alms meant "gathering" with the Lord on behalf of his brothers, the poor. It is no wonder, then, that the Spiritual Exercises should include Rules for the Distribution of Alms. through which their whole, rich spiritual doctrine is applied to the very practical and relevant necessity to help the impoverished and suffering through almsgiving and indeed through the giving of one’s very self. The Spiritual Exercises and Aims for the Poor ~ The mere presence of this text On the. distribution of alms in the book of the Spiritual Exercises witnesses to the fact that the Exercises are indeed geared to "the saJvation of souls," but this spirituality faces up to poverty .of whatever sort. Thus material poverty is addressed in these Rules for the Distribution of Alms. [337-344], as is spiritual poverty, for instance in Some Notes Concerning Scruples [345-351]. The contents of the rules on almsgiving also clarifies for us the motivation that led the Society of Jesus from its earliest days to become involved in helping the poor. Already during,the bitter winter of 1538-39, Rome’s sole Jesuit house sheltered 400 poor people, Ignatius himself, although utterly absorbed in the government of the young Society, and while still continuing to give the Exer- cises, .also did all he could for the poor and oppressed of Rome. In other words, if its version of the Good News is not proclaimed and expressed in a practical way for the poor, the message of the Spiritual Exercises will rightly be seen as futile and lacking in authenticity. There is yet another document which bears out this characteristic of his spirituality, namely Ignatius’ letter to the Patriarch. of Ethiopia. Against the backdrop of Ethiopian asceticism with its .innumerable and excessive penitential practices, Ignatius instructed the Jesuits to work toward lessening the popular Preferential Love for the Poor / 805 esteem for these excessive corporal penances in order to draw more attention to the need of working for the poor. In a nation where social concern was so minimal, Ignatius wanted to found hospitals,.to provide help for the poor by the exhortation to almsgiving both privately and in public, to ransom prisoners, to educate the abandoned, and to help young men and unwanted girls to se.ttle down in marriage. "Thus," he wrote, "the Ethiopians will seein a palpable way that there are better works than their own fasts and suchlike" (MI Epp VIII, 680-690, April, 1555). Such distortions have often been a problem, and not just in the Eastern churches. Aims "for the Love of God" Finally, the pertinence of these rules to the text of the Spiritual Exercises is explained by the simple formula which sums up the only basis for almsgiving that is acceptable to the spirituality of the Exercises: "for the love of God." Jesuits, and all who seek or give alms, should do so "for the love of God." Alms are a way of giving concrete expression to the beatitude ~vhich Was so lovingly addressed to the poor. As they appear in the text, then, these norms guide one’s process of discernment for the practice of this concrete e~pression of the love of God. ’ ~ Recent commentaries on the Exercises generally judge severely any retreat centered exclusively on a prayer experience that is turned in on the person of the exercitant in some narcissistic fashion.. The exp,ression solus cum solo is not meant ,to isolate a person with a solitary God. Rather it is intended to express the appropriate relationship that ought to prevail between a "self" who has received everything from others, who is also called to be for. others, and a God who reveals himself precisely as "God with us~" Despite the frequent use of the first person in the text ofthe Exercises-- which always points to personal responsibility and involvement~the com- mentaries stress the profoundly communitarian character of the Exercises, character which is clearly in evidence right from the Principle and Foundation. Any person’s authentic search for God necessarily entails that person’s insertion into the human community. Conversely, any person’s total commitment to hu .manity could only be the result of that person’s discovery of the love of God. The First Rule for the Distribution of Alms Love "from Above .... After these reflections on the historical and spiritual contexts of the Riales for the Distribution of Aims, let us now examine the first of these rules: If I distribute alms to my relatives or friends or persons to whom I am attached, there are four things that must be considered: Some of these were mentioned in treating the Choice of a Way of Life. The first is that the love that moves me and causes me to give the alms must be "from above," that is, from the love of God our Lord. Hence I should be conscious within myself that Gbd is the motive of the greater or less love that I bear towa~:d these persons, and that God is manifestly the cause of my loving them more [338]. 80B / Review for ~Religious, Nov.-Dec., 1984"

This rule immediately situates any gift of alms within agape, the love that, in Ignatius’ terms, comes ’"from above." In no way, then, should this text be seen as intending to provide merely a psychological preparation for, or .a religious exhortation to, charitable acts. It is not a pep talk for generous giving, nora way of spiritualizing the fundamental human instinct for solidarity. We should also avoid interpreting this rule in a way that merel3i invites to "purity of intention," Taking up anew an Augustinian inspiration which had previously appeared in the First Rule for Making a Good Choice of a Way of Life [184], this norm for distributing alms, while it does not in any way exclude philia (see the reference to "affection for relatives and friends"), does urge that phil[a be caught up and transformed by agape, "the love that,., must descend "from above" [184]. ~ . The expression "from above" also recalls the fourth point from the Con- templation to Attain the Lov.e of God [237]. God, the infinite ~treasury of all good, is in his trinitarian mystery both Gift and Giver of Gifts (see [237]). If, then, the giving of alms is to be divine--and therefore true and authentic--it must find its rationale within the dynamic of this mutual exchange of gifts, this loving movement of the gifts which "descend from above" [237]. There are a number of examples illustrative of this principle in Ignatian literature, Even in the most complicated of business affairs Ignatius kept his vision, of the lov~e ’’from above" alive. Thus, for example, he exchanged some ten letters, with a certain Bernardino’ Taro from Naples who had offered to sell his house in a complex deal involving some suspicious price fluctuations. A charitable work was involved, the payment was difficult, the Society sought a discount, and the benefactor became irritated. In all the correspondence, though, even while dealing with the complicated finances involved, Ignatius kept the whole transaction within the horizon of the loving movement that comes "from above," as when he wrote: "Let us pray that the Divine Goodness may grant us ’all the grace to be sensitive to his most holy will" (May 17, 1556, MI Epp X1, p, 411). It was not just by chance, then~ that Ignatius wrote on September 16, 1553 tO the, royal treasurer of Aragon, who had generously acted to convey mes- sages between the Jesuits of Spain and of Rome: "May God our Lord, whose love should be the foundation and norm of all love, repay you by increasing his love in your soul to just such an extent .... For as there is nothing good witho, ut this love, so no!hing is lacking where it is present" (MI Epp V, pp. 488-489). The norm, then, for the appropriate distribution of alms is not, per se, our human solidarity, certainly it is not just philanthropy, but the agap~ of God himself, which takes flesh, in our human capacity to give and to forgive. The effort expended in undergoing the Spiritual Exercises so as "to rid oneself of all inordinate attachments" [1], is aimed precisely a,! allowing the divine t;gapP to take possession of our capacity to love. Thus t,he Rules for the Preferential Love for the Poor / 1107

Distribution of Alms have no other purpose than to put into practical effect what the Apostle John says in his First Letter: the man who does not love his brother most surely cannot be said to love God; and no one truly loves his brother unless it be with the love of God who first loved us (see l Jn 4:19-21). In this Ignatian concepiion, then, the principal criterion by which to judge one’s preferential love for the poor is decidedly on the basis of .whether that love truly comes "from above," and does not rest on the simple fact that one is giving aid to one’s poor brother. In other words, thee value of such a charitable act is to be judged in the measure in which me_re philanthropy has been taken up and transformed by divine agape: Service of the poor, to be sure! But before all else, service ,in my name," if it is to be true and authentic. Love "from Above"." for the Poor This first of the Rules for the Distribution of Alms, then, bringsphilia and agape.face to face with each other. "To give to those to whom one is attached by relationship or friendship" is not. automatically "ordered towards the love~ of God that comes from above"~except insofar as such a gift would actually reflect a preferential loye for the poor even in being given to oneYs own. We can find the interplay betweenphilia and agap~ that is evoked by this first rule applied in a realistically practical way in a letter from Ignatius to the Archdeacon of Barcelona, Jaime Cassador (February 12, 1536): "I mean, it. would be better to give to the poor when our relatives are not as poor as those, who are not relatives. But, other things being equal, I have more obligations to my relatives thar~’:to others Who are not relatives" (MI Epp I, pp. 93-99). In other words, attachment even to relatives and friends must be caught up into the divine agape: the poor are to be preferred even above relatives unless these are themselves poor. . ’

Love ’from Above"." for All the Poor The collection of Ignatian texts we have cited with r6gard to the first of the Rules for the Distribution of Alms raises a delicate question. The preferential love. for the materially poor is quite clearly a manifestation, an "epiphany" of the love that comes "from above," going as it does beyond philanthropy or the love (phil¢a) tha,~t is exercised towards one’s relatives and friends. The well-ordered practice of this~ divine love (agape) clearly makes possible many social initiatives in the service of the economically po0~r. The fact that this love is not to be directed exclusively to the economically poor and socially marginalized springs from the Ignatian conviction th.at, in the last analysis, almsgiving is not meant to enable persons merely to become economically rich, but to enable persons to become rich in God’s eyes~ to use the expression of St. Luke. Our free response to the love of God makes us deeply sympathetic toward the hopes of poor people under every form and at every level of genuinely human choice, but not in the pursuit of any and every messianic drehm, nor of any and every political or social option. Review.for Religious, NOv,-Dec., 1984

If in the text of the Spiritual ExerHses the use of the word "poor" is quite rare~ it is only at the end of the doc~aments on Election and in the Rules for the Distribuiion,,of"Alms that the term "poor" appears in its strictly social and economic sense (see [344] as an.application of [189]: Directions for the Amendment and Reformation of One’s Way of Living in His State of Life). There.is no doubt at all that, after the example of the Gospel, the primary concern of the Spiritual Exercises is the conversion of hearts to the love that is "from bove ;~’w~thout such a conversion, all social activity, even the most generous, would already be found lacking, for its aim would not be "the human person taken as a whole." Why was there already urged insistently in the Old Testament the obligation to help the poor? It was not to make the poor economically rich, but because a person without money--in this sense "poor"--is not a "complete person" in the image of the love of God. A social revolution undertaken without agap~ means, and cannot but rlaean, death and hatred. As is well known, the Old Testament prophets;and finally’John the Baptist, expri~ssed themselves on social and economic matters in radical, even literally violent fashion. On this point, compared to the invec- tives of the prophetS, Christ’s message seems like a comedown. And yet his "new Commandment," which should, according to Ignatius [338], be the root s’ourceoof the human love that finds its expression in almsgiving, possesses a r~adicality and an unprecedented newness that are quite capable of tra~nsfoi’ming humanity. In other words, Ignatius affirms in the Exercises that the human search for God is not authentic if it does not express itself in a loving commitment to the world of the poor: but. conversely, there is no perfect commitment to the cause of humanity, and concretely to the cause of the poor, unless it’ be the fruit of one’s personal discovery of the love of God that comes "from above."

Love "from Above"." Opposed to All Poverty The cri/icisms offered in regard to theologies of social justice and of libera- tion do not call into question the urgency of the political, social and economic concerns that inspire these theologies. But the whole of God’s revelation to the world cannot ~ever be restricted to a merely political, gocial and economic liberation, nor even to the gen’eral idea of freedom as such. Thes+ theologies do righily present one aspect of theology taken iri its entirety. In practice, theology ought to demand that the Church ’strive to reform the whole wbrld under every aspect according to the spirit of Christ. But the Church’s option for the poor:should not be intended in a~way that would jeopardize the offer of salvation to all persons, the offer of that liberation which is the gratuitous gift of God proffered to all humanity. In struggling for liberation and justice, the Christian is called, not to curse those who have possessions, but to encourage theha also toward conversion to Christ. The Exercises ought never be limited to a single apostolic objective, To speak~ for purposes of illustration, of the time of Ignatius,’ the Exercises were Preferential Love for the Poor / 809

never .focused exclusively upon the struggle against emerging Protesiantism alone, n6r upon the evangelization of the European masses alone, nor upon the refor~n of a corrupt ’clergy alone, nor upon missionary efforts overseas alone. In the same way in our own day, the Exercises should not be used only to arouse zeal for the social betterment of the oppressed, nor only for the better- ment of peoples who live in subhuman conditions. The Exercises are meant to stir each person who enters upon them to a radical gift of self, and it is going to be through this radical gift of oneself that the Lord is going to be perceived as calling that person "by name." This is the overall vision that Ignatius had. Like the Lord, he too had an evident preference for the poor, but he saw the poor as "persons" rather than as just ’,the poor." We shall find in him no trace of any kind of paternalistic pity--itself a subtle but real form of domination. And without this kind of respectful regard for persons, one has no right to approach the poor.

The Second Rule I will only make a few brief comments on the Other rules contained in this passage from .the Spiritual Exercises. The second rule to be observed in regard to the distribution of alms [339]:draws ~its inspiration from the second rule for . making a good election [185]. Here again, it is proposed that one abstract from one’s :own individuality, .that one c6nsider oneself as an unknown, a person who is met for the first time, but who is esteemed, and for whom there is the desire for all perfection in the exercise of his or her office or state of life. In fact, all the rules to be observed for a suitable distribution of alms contain this same positive and rich outlook on all other persons, on our neighbors. The perfection that we ought to desire for others’ as well as our- selves in distributing alms and in the exercise of our preferential love for the poor consists really:Sin wanting us and them to become other Christs. While one can makelife hell forthe neighbor, one can also be a source of living hope as well.! Ignatius’ love for poverty was really and wholly a love for the person of the poor Christ (see [ 167]). Ignatius longed to be poor himself because Christ was poor. He longed to be poor as Christ was poor. In the same way, then, he proposes that Jesus must be the one who inspires us in the way that we go about distributing aims and serving the poor. To put it another way, we need to enter into Jesus’ own way of exercising his preferential 10ve for the poor. Here the distinction between poverty and riches in the Spiritual Exercises becomes important: Spiritual poverty in the Exercises readily takes on the form of gratuity as opposed to greed. The gratuity urged by Ignatius for Jesuit ministries, for :instance, contrasts, and is intended’ to contrast, with even the ¯ appearance of"business" or of the "marketplace’~in our approach to ministries, to ecclesiastical~offices and benefices, to the distribution of alms themselves. Powerful or rich persofls who always have others at their beck and call do 8"10 / Review for Religious, Nov.-Dec., 1984 not expect.anyLhing in return beyond a calculated, response based on quidpro quo. TheLord in the Gospel, however, is portrayed as being poor. His:service is always freely given, without a hint of such calculating expectation. To remove the ministry ofalmsgiving, then, from every suspicion of interestedness, to decline gifts ’which automatically elicit gifts in return, to prefer to give .freely to those who count.for little in the world of vested interests--this is to be poor with and for the Lord who was poor. ~Gratuity, then, is a sign expressi~,e ~f the potential for radical change in human societythat could be created~--but only by the love that~is "fromabove." In the Old Testament, the paschal mystery of the Exodus had already given evidence of our human incapacity to chang.e society through our own resour- ces alone, of the impossibility of ever really convening Pharaoh, of ever becoming satisfied with any mere social teaching~that is aimed at bettering the lot of human beings. Only God, through his gratuitous gifts, can create a new humanity, a humanity "without poor people" (Ac 4:34), a society where the "poor~’ of the ExoduS will live the "new commandment" of God’s free self-giving. The Third and Fourth Rules The third [340] and fourth [341] rules for distributing alms present yet another characteristic of the Lord who is poor. If a person were to consider himself or herself in the light of eternity, the realization would soon dawn that, of all the riches he~ld: nothing really belongs to the~person, that the person is forever receiving, in order then to be able to give, and, in keeping with-the Judgment of the Trinitarian God, ultimately to give oneself t’o others with and through his or her gifts. This ’,eternal Judgment" is actually the Lord of the Cross who died stripped of all, in the utter poverty not just the poverty of one who dies bereft of all possessions, but the poverty of one who dies~as a complete failure. , , , Here, then, is another Characteristic of the divine agapP:’ a way of giving to another that ultimately comes even to the giving of one’s life. It is at this point in the Spiritual Exercises that Ignatius increasingly uses the words "humble," "humility; .... humiliation." It is impossible to love divinely in a possessive or domineering way. A preferential love for the poor couM be ideological, patti, san, selective, paternafistic. But as a passage in the Treatise on the .Election (1541) by Pedro Ortiz~explains, Ignatian "humility" is the divine way~ of loving. And the divine way of loving, revealed in Christ Jesus,,(onsiSts inthe humble offering of oneself for others that they may live. It is in this more profound sense that the rules for distributing alms urge a person to "imitate as closely as he can our great High Priest, model and guide, Christ~our Lord" [344]. Our preferential love .for the poor, if authentic, will move .through inevitable humiliations toward a love that refuses to be either condescending or domi- neering, that refuses to imp.ose itself by power or violence. The desire of humble love, of "humility" in the lgnatian sense, is,~then, the prayer toincar- nate the Paschal Mystery in a way that will arrive at this kind of radical Preferential Love for the Poor ] 811 poverty with Christ poor, whether this relates just to desire--the readiness to give oneself as the Lord wants, or to the realization of desire the actual giving of o~eself to those specific poor persons to whom the Lord sends one.

The Remaining Rules The rest of the rules proposed by Ignatius for distributing alms explain still more clearly the practice of almsgiving which, in the terms of St. John Chrys- 9stom. was to be the human e?~pression of God’s compassion. Ignatius encourages the kind of generous and unstinting distribution of resources that would inevitably require a simplification in the lifestyle of the almsgiver [344]. In this way there is no room in the asceticism proposed by the Rules for the Distribution of Aims for the kind of spiritualizing that would permit an abstract definition of personal spiritual poverty. That person is not poor who shuns the thought of death. Nor is the person poor who ensures his or her own security by storing up provisions for the future. It is rather the person who opts for insecurity through gratuitous giving, who offers out of his or her own necessity personal goods to others, and who giyes, himself or herself in them. "To be poor," then, means not just giving what is superfluous, but the ceaseless calling into ’question, both at the personal and at the community level, one’s habits in’ the matter of food~ dres~s~: living quarters, en!ertainment-- not just for the sake of thrift,’ but in order to be able to, give to others--to the poor. Conclusion In a letter to Father Lorenzo of M6dena (May 16. 1556) Ignatius wrote: "You must understand that our Society, in its ~ractice of a umversal charity towards all nations and classes of men. does not approve cultivating particular affection for one people or for any.individual person.~except in the measure that well-ordered love.requires" (MI Epp XL pp. 408-409). " Guided by such well-ordered love--the love which looks to "the spiritual" works which are more important’~ (Constitutions, [650]), because the goal is the whole human pers, on-~we are to dedicate ourselves to thecorporal works of mercy, among which commitment to the poor takes pride of place. And so in a ~single movement of love. Ignatius,~is both attached a.nd detached. He lives a humble love which, as we have translated it here. is the love that comes "from above." The Exercises. a school of Christian freedom, in leading beyond "philan- thropy," gives to the preferential love for the poor for all the poor_--its truly Christian dimension. It is seen as our free response to that love, for the poor which God revealed in the poor Christ. who is himself rich in the Spirit To Divest or Not to Divest: Moral Investments and Immoral Purposes

Michael H. Crosby, O F.M. Cap.

Of this present article, Father Crosby writes: "A growing number of Catholic and Protestant groups are deciding to divest from their shares in companies involved in the nuclear armaments ch~iin. The process [utilized by] the Midwest Capuchin Franciscans serves as a case study." This experience can certainly serve as occasion for reflection on the difficult and complex task of bringing spiritual conviction to bear on actual life situations. Father Crosby, author of Spirituality of the Beatitudes, is Project Coordinator of the National Catholic Coalition for Responsible Investment. He is also Corporate Responsibility Agent for the Midwest Capuchin Province. Father Crosby may be addressed at Beatitude Program; 10i6 North Ninth Street; Milwaukee, WI 53233.

Durin _the last two weeks of April and the first weeks of May, more corporate shareholder meetings are held than at any other time of the yeai’. High on the list of concerns by church-related groups of shareholders is .the issue of nuclear weapons production. This year, as in the past, the church groups" concerns were coordinated through the New York based Interfaith Center on Corporate Responsibility (ICCR), the action arm of Protestant church,Catholic diocesan, and religious order investors concerned about the social impact 0f’business corporations and the application of social criteria to their own investments. For this spring’s annual meetings, eight companies involved in different stages ’of the fiuclear weapons chain received shareholder resolutions from groups affiliated with ICCR. Some resolutions were subsequently disallowed by th’e Securities. and Exchange Commission, but several were to be debated on the floor of the annual meetings. For last year’s meeting of AT&T, at least sixty-five groups filed a resolu- tion requesting the company not to renew its contract with the U.S. Govern- 812 To Divest or Not to Divest / 813 ment to manage the Sandia National Laboratories which carries out research and.development on nuclear weapons systems. Yet this year only forty groups filed witli AT&T calling for the company to establish criteria for military contracts and to terminate its nuclear weapons contracts. Similarly, for .the 1983 annual meeting of Geheral Electric, over forty groups, asked GE to consult with experts about and to support the nuclear freeze by declining to accept or to renew contracts involv!ng the development or production of nuclear’weapons~ Yet this year only thirty-one groups filed with GE asking the company to develop criteria for acceptance of military contracts. Why has there bee~ such a decline in the number of fliers in just one year? Has the U.S. Catholic Bishops statemeht The Challenge of Peace: God’s Promise and Our Response fallen on ’deaf ears? Is it due to a lack of resolve and follow-through? Or is it becausethe new SEC rules make it more difficult to return to companies on an issue when the previou~ year’s voting has been small? According to Ursuline Sister Valerie Heinonen, ICCR’s Military Work Group Coordinator, it is hone of the above. It is, she believes, "primarily because the Roman Catholic agencies in particular carried out divestment statements or were working on divestment positions and were in the process of implementing them." My Midwest Capuchin Franciscan Provinceis one of those groups that filed with ’AT&T and GE (along with Tenneco, Dupont and Rockwell Interna- tional) last year but did notdo so this year because of our newly-inaugurated divestment posture. In rearhing this decision, we joined such Protestant denominations as the United’ Presbytbrians and th6 United Church 6f Christ as well as many Catholic dioceses and ’orders, including the Salvatorian Sisters of Milwaukee and th~ Franciscan Sisters of Philadelphia. As early as April, 1982 the Adrian (MI) Dominican Sisters’ general congregation declared: The c~ngregation will take a public stand for peace-making by di’.vestin~ itself, within ¯ one year. of stock currently held in the top one hundreff~diffense contractors. The portfolio managers will be instructed by the general council not to invest in these companies unless some stock is requested by the Portfoli6 AdvisofyBoard in anticipa- tion of filing a shareholder resolution. A few years ago, as Corporate Responsibility Agent for my Province, I was against divestment; yetl was concerned about the issue. I recall being part of a discussion group that struggled to define the many complex issues that must be considered in dealing with divestment: How can we balance the "peace statements" of our bishops and congregations with nuclear holdings? How do we distinguish between’.direct and indirect involvement via our stocks? Should we have stock in an), company that is part of a system that many believe is doing so much harm to so many? If we:are to do "good" via our ministries, to what degree can we do so because of "evil" returns’ from questionable corporations? Should we distinguish between nuclear and con- ventional arms? Is capitalism morally evil? Or is it inorally neutral, but with some practices that are evil? Why pick on the nuclear armaments companies? 814 / Review for Religious, Nov.-Dec., 1984

How do we deal with the balance of terror? How does the Nuremberg princi- ple of .culpability apply that all citizens are responsible, for their govern- ment’s decisions, and will be held liable by humanity? Divestment has no impact on companies, except for a one-hour press c0nference~, so why not stay in and fight? Have we exhausted alternatives? If we do divest,.should it be total or should we keep a few shares to "keep the pressure on?" While no papal or episcopal statements tn the Catholic Church have called for divestment in companies involved ih the nuclear armaments chain, there are many pronouncements that touch the issue. In Pacem ~in Terris, John XXIII said, "the arms race should cease." Paul Vlsaid at the UN, "let the weapons fall from .your a os, and, in Populorum Progressio, "every exhausting armaments race becomes an intolerable scandal." John Paul II said at Hir0shima. in 1981, "let us promise our fellow h~man beings that we will work untiringly for disarmament and the banishing of all nuclear wea- pons." In March, 1984, a top Vatican spokesperson warned an international conference on European disarmamgnt that a poli~y of nuclear deterrence (the backbone of the U.S. bishops justificatio, n of the U.S..nuclear arsenal) leads to mistrust and escalation of Lthe arms race. Meanwhi!e, in their pastoral leiter, the U.S. bishops called upon Catholics at every level of defense industries... [to] use th~ moral principles of this letter to form their consciences~. . .°. Those who m conscience decide that they should no longer be associated with defense activities should find support in the Catholic commumty. Those who remain in these industries or earn a profit from the weapons industry should find in the Church guidance and support for the ongoing evaluation of their work. From my reading 9f the bishops’ statement, "ongoing evaluation" of involvement in the production of such weapons ultimately should lead to disassociation from-the companies. But what about those dioceses, religious orders and lay investors tha.t are "making a profit from the weapons industry" via their stocks and bonds? What about our "ongoing evaluation" leading to possible disassociation? Stich statements nudged me to begin rethinking my position about possible divestment. The issue, it seems, is not whether churches, dioceses, or congregations support or. don’t support unilateral disarmameht on the part of the United States. Divestment has little or nothing to do with disarmament. More and more the question is: Should we be involved in producing more weapons, especially since each side. has enough weapons to kill the other scores of times over?..How can more.weapons be produced when the arms race has been condemned. So on this issue we’re not talking about disarmamenti just about not building more. We~’re talking about the three additional bombs built each day, and the ,ever-more sophisticated delivery systems being created. I was beginning to ask questions like these when the provincial council of my Midwest Capuchin Provinc.e ~asked its Justice and Peace Committee, of which 1 am a member, to prepare a position paper on the subject of. our holdings in nuclear armaments manufacturers so that it could determine how To Divest or Not to Divest / ~115

to deal with the provincial portfolio. Some might wonder why the followers of the Poor Man of Assisi should even have a portfolio. Their concern is shared by many of us, yet we find ourselves m a predicament. The Province has almost three hundred men. Because of decisions in the past, it now owns and operates fiv~ retreat houses which need ~provincial maintenance. It owns and operates the largest minor seminary in the United States. While it has many men in white, middle-class parishes, a large number also serve in Black, Hispanic and Native American areas, including the Cheyenne and Crow reservatiohs in Montana. From three of its inner-city locations in Wisconsin and Michigan, it runs meal programs, including Detroit’s famous "Capuchin Soup Kitchen." Besides having preachers and hospital chaplains and campus ministers, our members serve in Central America, the Pacific, Australia and the Near East. The dividends from the portfolio, along with salaries and donations, constitute the arinual provin- cial income budget. Since the province is highly involved in work among the poor and for social justice (on.ly one hundred or so members actually draw salaries), the portfolio’s dividends are currently needed to meet normal operating expenses. All annual revenues beyond the budget are allocated to the poor or for social justice causes--unless some extraordinary expense’needs to be,met, such as helping to repair a leaking roof in one of our inner city parishes in Milwaukee (which, .by historical happenstance, is incorporated in the name of the pro- vince rather than of the diocese). Two members of.the Justice and Peace Commission developed a position paper on divestment for the provincial council: Francis Dombrowski, who was trained as a moral theologian; l, the second author, have background in Franciscan spirituality and corporate responsibility. We were to investigate the ethical issues and our Franciscan charism to,determine what we might recomm(nd to the provincial council. It was decided that, rather than leave the decision to the council, (which earlier had divested from Upjohn.because of its manufacture of an abortifacient), ~his time the province’s membership at large would be asked to become involved in making the decision. The paper was divided into four major sections: I) The facts behind th~ dilemma presented by the province’s shareholdings; 2) Basic principles to be used to determine continued participation in the. manufacture of nuclear-re- lated weapons; 3) An application of the Franciscan charism to the signs of our times; and 4) A proposal for action by the province. The Facts The first section outlined the situation of. the. arms race, our participation in it via our stocks and bonds~ plus the fact that the companies at issue also did much good: , Our province has invested over a quarter of a million tlollars in some of these compan- ies with government contracts for nuclear weaponry. Thus we°’~re receiving income ~116 / Review.[br Religious, Nov.-Dec:, 1984

precisely because these weapons are being built at a profit to the company and to us as~ shareholders.. Iris true that these companies’make many products and items that promote good for others; For instance, G,~neral Electric is a company in which our Province has 210 .. shares (worth $19,924.00 as of December 31, 1982). We also.have $~0,000 in bonds in General Electric Credit Corporation. GE makes a body scanner which hospitals have found invaluable in saving lives; yet GE is one of the seven companies that actually makes components for the hydrogen bomb and is also involved in building the MX missile system. In 1981 GE received $3 billion in military contracts from .the United States government, accounting for I I% of its sales. This, means, in actual fact, that our province is cooperating in the production of nuclear weapons by investing money in the companies that build them. ~ The paper went on to explaiwthat holding shares does not make stock- holders proximate cooperators nor principal agents in the actioi~’s of the companies. Yet it made it clear that "we are remote cooperators in’a very.real way as owners who receive dividends from our investments and interest on ou~ bonds to sustain our way of life. Because we are shareholders and partial owners, we have s6me responsibility to make surethe companies in which we invest are not involved inactivities that counter our Franciscan vision of life." The province has adapted the steps outlined in Mt 19 (go and talk, on the word of two or three; take itto the court)in trying to get companies to change "activities that counter our way of.life,:’ especially through its membership in ICCR. Since 1976 it either voted its proxies, filed resolutions, or s~oken at, annual meetings of companies involved in nuclear armaments. It bought ten shares of Rockwell International to dialogue with the company which, along with Allied (Bendix), AT&T, GE, Dupont, Monsanto, Pentax and Union Carbide (at that time), actually produced those components which would " make the nuclear weapons operational. 1 was one of three or four on a negotiating team which has,engaged in ongoing dialogue with Dupont.about its involvement. So, as a province, we had been trying to make our concerns known to the corporations. Having reviewed the way we had tried to bring the Gospel. of Peace to the "~houses" of these corporations (see Mt 10:12-15); we now had to ask ourselves: "Since these companies give no indication of change in policy and ciSntinue to accept defensb contracts that will further build up our nuclear arsefials, the question israised: What is the next step in dealing with these companies: more dialogue -- or divestment? Basic Principles 2) The second section of our position paper developed principles to be used in determining our continued participation in the manufacture of nuclear weapons~ It distinguished nuclear weapons from conventional weapons, and singled out "top" defense contractors because of the difficulty in determining the degree of involvement. Can a company like Exxon or Mobil, which provides gas for military trucks, be put in the same category as General To Divest or Not to Divest

Dynamics, which makes airplanes and nuclear submarines that can deliver nuclear bombs? The principles included a lengthy treatment of just-war defense and the. -attitude of non-violence. The next area taken up dealt with deterrence. The paper shared why its ~position differed from that of the bishops by not accepting deterrence as a viable rationale. In this difference~,with the bishops’ ,approach, the. paper reiterated the position of the leadership of the Conference of Major Superiors of Men, The paper noted: There is also a moral question as to whether or not we can threaten to use nuclear weapons against a country to keep it under control. It is morally wrong to use such weapons even against a limited target because the effects of radiation would be deadly , for many beyond the target. There is no proportion between any good achieved and the untold destruction in the aftermath. If it is immoral to use these weapons, it is also immoral to in’tend to use them as a threat. The mere verbal threat to use them against ~ another nation with the secret intent not to actually use them is unrealistic. The threat is effective only if the intention to use them is real. The position the paper took seems to differ little from the way the Vatican thought seems to have been evolving, especially given its recent, March statement at the European disarmament conference. The final part of the "Principles" section considered principles for cooperation and "non-cooperation in evil. The two traditional points were made quite clear:

One who by his/her approval, vote~ consent, together with others causes harm knowingly is guilty of i,njustice~and is obliged to make restitution in proportion to the efficacy of his/her consent. Cooperation means helping or assisting another in the performance of an~ injustice. Whoever takes an active part in an unjust action is guilty of the injustice if his/her efficacious cooperation is formal, that is, intended and deliberate. Material cooperation means not really wanting the injustice, but helping in it or contributing to it without a sufficient reason. Ordinarily, materia, I cooperation is morally wrong. According to traditional Catholic teaching, however, material cooperation is per- mitted if (and only if) two conditions are fulfilled: . a. The manner of one’s cooperation is not a morally evil’act in itself, but only some participation or contribution to the evil or injustice done by another. b. The reason for one’s cooperation is sufficiently important and proportionate to the ~:vil involved. By the time I r~ad the r~aterial presented by Francis Dombrowski, especially the principles related to (non)cgoperation, I had begun to believe that it would b,e difficu!t, if not impossible, for us t6 justify crntinued holdings in ,n~uclear armaments companies. This growing conviction was reinforced when I realized our portfolio could be diversified without any serious financial loss. We had. no "sufficient reason" to continue material cooperation. When I was definitely leaning this way, it was my research into the Franciscan charism that finally made me convinced that we could no longer hold stock in such companies. 81B / Review for Religious, Nov.-Dec., 1984

Application The third section of the paper noted that the times when Francis lived in Assisi vis~-vis wars and preparation for war were similar to our own era. According to Arnoldo Fortini, a biographer of Francis.and former mayor of° Assisi, war was "a condition of life for every city?: A militaristic way ’of thinking and acting became normative of the way opposing groups settled their differencesl Groups armed themselves to threaten their enemies, and were ready to use those arms to destroy their enemies in order to preserve their way of life, Fortini notes of the Christians of that era that they were so controlled by such an attitude that ?they could~not even imagine a faith that was not sustained by military skill." Within such an environment, Francis began to imagine a f~ith that did not need to be buttressed through armaments. It would be a way that society would p~erceive as totally alien to its way of operating and dealing with opposition. The paper noted: In the face of the militarism of his fellow citizens, Francis realized they were not about to change their ways: So he and his followers had to "divest" themselves of those ways. Thus the friars were not to acquire property, lest they take up arms to protect it. For their part, the laity ~fellow citizens as well) would bring the Franciscan charism to beai upon their lives and society through non-cooperation. They would not be able to bear any ii~thal weapons if they were to be faiihful to Frdncis’ vision of life in that militaristic" milieu .... it seems quite clear that his society shrouded in faith and religion the manufacture, use and deployment of lethal~ weapons. Francis’ "No" must be applied to our day’as well. If Francis said no, and if Jesus said "No" to Peter who wanted to use a weapon of violence for self-protection, our response too can only be "no more of this" (Lk 22:51). What other response can we make, not as citizens of Assisi, but of the United Stfites, but to separate ourselves from this way of settling disputes and dealing with our enemies? We have been born as citizens of~the United States; we have unknowingly accumulated shares in companies manufacturing nuclear weapons. But we can choose now to respond to these realities with the,charism of Francis. ~ Proposal for Action 4) The final part of the paper presented a "Proposal for Action ’by the Province" which built on the previous three sections. After a summary of the main issues, the paper concluded that a nuclear war of defense cannot be morally justified because it,,does not discriminate between combatants and non-combatants, and’ damage inflicted would be greater~than the good to be obtained. It noted that the Gospel of Peace and nonviolence, combine~d with the Franciscan call for peacemaking in a way that refused the’~bearing of arms, called us to a stance of nonviolence and nbncooperation. Next, the’~,paper countered ’~the present position justifying deterrence on the grounds that it lacked solid moral underpinnings, as well as the evident fact that the possession of weapons did not help ,negotiations, but had instead increased the arms race. Th~ next point called for a freeze of further production of~veapons.. ThissuEport for a nuclear freeze was followed by noting that a threat of"first To Divest or NOt to Divest ] 819 strike" is incompatible with the just-war theory and a nonviolent position and "has been directly condemned in the U.S. bishops’ pastoral on war and peace." Finally, the paper again presented the dilemma of having stock in nuclear armaments companies and reached the conclusion: Since these nuclear weapons and their systems are being produced by corporations in which we have investments and since we, as a province, are making money on the production of these weapons, we feel it is an unjustified form of material cooperation to continue our investments. The good products these same companies manufacture and sell in no way can compensate for the incalculable destruction these weapons can inflict and forthe tremendous fear, mistrust and intrigue that the possession of such weapons causes between nations and peoples, not to mention the misuse of natural resources. technology and money that could be used for jobs and for the poor and hungry of the World. Given the paper’s rationale, the provincial council recommended to the. province’s membership a "clear decision of divestment from corporations that have major nuclear weapons contracts from the government." A criteria to determine "major" was fixed at $10 million. . Furthermore, the,council recommended that there should be total divest- ment rather than to keep a few token shares to continue to pressure the companies, as groups like the Adrian Dominicans have decided to do. Whether there should be total divestment or’whether a few token shares should be held to continue to pressure companies can certainly be debated. Sr. Valerie Heinonen believes those divesting should h~ld on to some shares~,or else "we’re losing a forum. I don’t see how we can reach corporate manage- ment if.we don’t have at least some stock." When the position paper was presented to the province along with the recommendations of the Council. a large percentage (77%) of the membership responded, two-hundred and ten in all. Three choices had been offered: 1) we should divest for the reasons indicated in the paper; 2) we should not divest but continue our present corporate responsibility efforts; and 3) we should not divest and not continue our corporate responsibility efforts. One-hundred fifty-four (73.33%) voted for divestment, fo.rty-nine (23.33%) said there should be continued corporate responsibility efforts and a small number, seven (3~.33%), said we should do neither. ¯ The fact that over 96% of the respondents felt Jomething had to be done indicated, a deep concern about .this issue ...... Given the evolution of thinkin~g about this issue by many of us in the province, plus the growing number of groups th.a,t are beginning to divest, it is clear that this is an issue which won’t be going away.. In many ~vays, our Franciscan charism might have helped make our corporate decision as one, sided as it turned out to be. Y~t. whether other groups decided to divest or not to divest demands a ~erious investigation, given their charism and/or mission staterfients. All will have to face the dilemma squarely; it is a matter of si .mply bringing our faith to bear on the modern world. General Government: Its Leadership Role Today

Gerald A. Arbuckle, S.M.

Father Arbuckle’s last article was "Planning the Novitiate Process: Reflections of an Anthro- pologist" (July/August, 1984). His duties in the general administration of his congregation keep him on extended journeys, but he may be addressed at his generalate headquarters: Padri Maristi; Via Alessandro Poerio, 63; 00152 Roma, Italy.

any general administrations of religious congregations in the turbulent times of the 1960s and 1970s must surely have hoped that the decade of the 1980s would be marked by the tranquillity, security and growth that seemed so obviously to characterize their histories prior to Vatican 1I. But these hopes will never be realized. Religious life, like the Cht~rch itself, was challenged in Vatican II to serve the needs of people in a world that would continue to be in rapid, even turbulent, technological,’econoniic, political and cultural change. The niore religious seek to live up tO their vocation, the more in fact will they be drawn to share the hope~, anxieties and frustrations of people caught up in a world of change,~ with all the consequent stresses and strains of adjustment that this involvement brings. A further reason why the status quo of the pre-Vatican II era will n’ot be reinstated is the fact that many religious congregations ale discovering that their very future is in doubt. In view of the oft-heard prediction that "a reason.able expectation would seem to be that most religious communities the Church today~ will eventually become extinct,"2 religious in increasing numbers are askingthemselves questions ~uch as: Will the apostolate to which I dedicated my life survive when so few professed are entering my congregation? Will my province survive? Who will look after me when I am too old to work? Will my congregation itself survive? 820 General Government Toda.v / 1~21

Viewing these realities and questions from the "center," many of those involved in thework of general administration often find themselves at a loss to know what to do. On the one hand, these administrators would agree with the management expert, Peter Drucker, that all organizations (including religious local com- munities, provinces and congregations) will "become slack, easygoing, diffuse" unless challenged, and that: in turbulent tir~es the enterprise has to be kept lean and muscular, capable of taking strain but capable also of moving fast and availing itself of opportunity. This is particu- larly important if such times follow long years of comparative calm, ease and , predictability.~ Administrative: personnel may also have come to accept the harsh reflection that: when survival depends on change, human institutions often tend perversely towards suicide, in times of social upheaval, clinging to yesterday’s images providessolace,a ’But, for religious congregations to su~ive and grow, more than solace is necessary. "It will take l~rave and visionary change, not just solace." On the other hand, the same general administrators may feel thoroughly’ inadequate to do the type of brave and visionary "challenging for ch~ange"that~ is necessary. They feel that successive general chapters since Vatican II have so weakened their administrative authority that they have little or no effective authortty and power .to challenge the congregat~ion .or even prrvinces "tO become lean and muscular." In fact, some may even fear to do anything at all, lest tha_t result in a still further whittling away of whatever administrative authority is left them by general ch~ipters. Little wonder, therefore, if such administrations are experiencing frustra- tion, adr~inistrative identity crises, a sense of helplessness. They may even"feel somewhat .marginalized, unwanted, Within the veu congregation they have been elected to serve. Some administrations accept without question a mere figurehead role, feeling that any constructive effrrts’at challenging will achieve nothing at all. Others may initiate a spree of feverish activity, but if they lack dearly worked out goals and strategies based on sound information, then such activity is without value and only serves to intensify a feeling of frustration in all i:oncerned. ~ Unfortunately, a major reason~for the feeling of helplessness and frustration is the failure of’many persc, ns to understand that the obvious exercise of administrative authority or bureaucratic direction i~ not the only form of leadership that is opeh to administrators. In fact, while varying degrees of bureaucrati~ authority are essential in organizations, nonetheless such author- ity will be ineffective if at key points in the administration prophetic leadership is laeking~ No matter how little administratix~e authority general governments have, they can and they must exercise prophetic leadership within their.con- gregations. Paradoxically the lack of bureaucratic or administrative authority can even be an advantage. General administrations should be able to give ~129 / Review for Religious, Nov.-Dec., 1984

mgre time to the demands of future planning, to the design of carefully planned visitations of provinces, if they do not have to be involved in the day-to-day turmoil of dealing with special-interest groups and "congregational power politics.". . In this paper, I will set out some ways in which, general administrations can exercise this crucial prophetic leadership. By way of background, I ~will also summarize relevant insights of management experts into the difficulties and challenges that confront administrations of secular organizations and businesses in the 1980s. Religious administrators can learn much from such writers--not the least being that secular administrators have to :face some major issues which are very similar to those which confront the genei~al admin- istrations of religious congregations. Secular organization~ themselves cannot survive and grow without a type of "prophetic" leadership! Models of Contemporary General Administrations Three model~ of general administrations can be distinguished on the basis of a continuum where centralization and decentralization of administrative authority are the two poles of reference. The Maximum DecentraliZi~tion Model The central administration of congregations organized in this fashion have onl); afigurehead role. The superior general and councilors merely symbolize the internationality ot~ tl~e congregation. Whatever administrative powers are left to them are of no real significance at all. The Maximum Centralization Model’ Organized with a minimum of decentralization, all important matters in these congregations relat.ing to policies and appointments of key administrators (for example, provincials, formation personnel) are controlled by°the central administration: Delegation of authority to lower levels i~ minimal, only in matters .of little importance. ~ This model may characterize newly founded congregaiions, or congrega- tions which are small in membership and/or have a single, clearly defined apostolic activity, such as missionary activity. The In-betwedn Model: Mininial Centralization with Maximal Decentralization The choice of major administrators and personnel (fdr example provin- cials, formation, personnel) belongs to the~provinces. The role of the general administration in such appoin~tments is of no r~eal significance. However gen- eral administration does retain important supervisory powers, the significance ¯ of Which may.develop only in time. For example, the,superior general in such congregations may have ov~erall direction in matters relating to initial formation, without the legislation spell- General Government Today / 823

ing out precisely what this is to mean in practice. The general council may have authority to approve or reject provincial chaptbr~de~zisions according to guidelines set by the general chapter’decrees. It may have the power to control levels of expenditure within provinces. It may h~ix;e thai power,to stop a hou~;i~ being Opened or closed. The~h~ in ~hich a general administration might use these powers could at times effectively influence policy within provinces. SpecifiE instances of general administration, of course, may not fit precisely . into one or other of these models. But they will tend to approximate one rather than another. The type of frustration and malaise 1 described in the opening paragraphs will be found more particularly in the first and third models. These are the models which are the special concern of this article.

Leadership Challenges in rSeculal" Organizations Today In a recent article, Ronald Lippitt stated that, for most leaders and follow- ers in the 1980s, three assumptions must be eradicated.: The first assumption whichmust disappear is that success depends on a vertical model of leadership, acc6rding to which decisions are to be made at the top, and people are to obey without contributing to the decision-making. The second assumption to be removed is the belief that "doing it by yourself" is a sign of strength. The spirit of’ rugged individualism must give way to the spirit of ihterde~pendence’and collegiality at all levels of an organization. The third assumption which~has no’place in a "lean and muscular"~organi- zation is the belief that "competition is a necessary motivation for achieve- ment." This assumption,’ claimsLippit~ "blocks seeking help, sharing resources, and pooling’ complementary abilities--all requirements for survival, growth and development in the decades ahead."5 Sociologist Amitai Etzioni, in his recent analysis of the future of American so~iety,.says very much the same thing: The attribtites we Americans need most for the next generation is an enhanced com- mitment to othei:s and to shared concerns., l say "enhanced" because the commitment has not vanished but waned, and because a larger,measure is required~if.Americans are to do with less government and yet sustain themselves as a community. "rl3e commit- ment required.., is for both ego and otl~er to attend to each other and to their shared world. 1 hence refer to it as ~mutuality.TM Again, he states that American society has become caught up with exces- sive individualism: We were affluent and had a sense that we could do anything. This attitude was fed by the pop-psychology idea of self-actualization--that everyone’s first obligation was personal fulfillment.7 Taking these insights into account, .we can conclude that for survival and growth, leadership must have the ability to inspire in staffs an.effective will- 1~94 / R. eview for Religious, Nov.-Dec., 1984

ingness to share ideas, skills, in a spirit of interdependence and .collegiality. Goal setting, the commitment to evaluate performance in light of these goals, will take place effectively because managements and.their staffs feel an atmo- sphere of mutuality or interdependence. No command from above will necessarily effect goal-setting, collegiality or a ~spirit of interdependence. This point is stressed by R. K. Greenleaf: "The very essence of leadership, going out ahead .to show the way, derives from more than usual openness to inspiration."8 He asks the question: "why would anybody accept the leadership of another except that the other sees more clearly where it is best to go?" Significantly he comments: "Perhaps this is the current problem: too many who presume .to lead do not see more clearly and, in. defense of their inadequacy, they all the more strongly argue that the ,system’ must be preserved--a fatal error in this day of candor.", So the one who aspires to leadership must have the knowledge necessary "to see more clearly." But still moi’e-is required than knowledge. There is needed the spark of drive, of initiative, the call to follow: "A.leader ventures to say: ’I will go; come with me!’’9,, ~., The leadership exemplified here is not the monarchical or hierarchical type--types closed to opinions and information of.others--but the type we call charismatic or prophetic. The prophet is a future-oriented person. He has an-acute.understanding of new needs and new opportunities, He opposes the. tendency in all ,human organizations ~t0 treat established institutions or methods of Ol~eration, at a given point in history, as though they were definitive.~0 Leadership of the prophetic type can see beyond the present problems, even temporarY s.uccesses, and can inspire others with a vision for change and with the courage to become involved in. realizing the vision in practice. The leader, says: "’I will go; follow me!’ while knowing that the path is uncertain, even dangerous." i i Leaders of this type are rare, but the harsh reality is that unless organiza- tions of all kinds can find them and place them at various key levels so that their talents can be used, the organizations and their administrations will not survive. The organizations will die, for they will cease to b6 relevant. These leaders will, inter alia, help establish the values explained by Lippitt and others as essential for the survival and growth of organizations in the 1980s and beyond. It is not necessary for those in official control of organizations to have to a high degree all the qualities depicted by Greenleaf, but what is the sine qua non of success is the ability to spot people who do have the necessary creative and ~innovative skiils~ and then place these people in the right positions in which they can effect!vely inspire change. This is What Drucker means when he writes that "in turbulent times, my organization.. ’. needs to control the assignment of its resources. It needs to think through Where !the results are likely to be. It needs to know the performing and productive people." General Government Today

But, to utilize such people to their full potential, there needs to be on the part of those in charge a firm discipline. Potential change-agents can easily be pushed aside because people are uncomfortable with their prophetic and innovative voices. There is also the danger that change-agents will dissipate their strengths and abilities over too wide an area. But the use of firm discipline will not be~ popular, for it will demand a "systematic withdrawal of resources--money, but above all, people--from yesterday’s efforts,"12 that is, withdrawal from projects that are no longer relevant and/or productive, and the systematic encouragement Of change- agents, who can guarantee the survival and growth of the organization. Patience and courage are key virtues in leadership. In recent years some researchers into how effective leadership emerges in organizations have explicitly turned to cultural anthropology for insights into the nature, purpose and necessity of culture. This has produced some very challenging studies and conclusions. The leader who ignores basic:human needs for meaning, for symbols, for clearly articulated values and goals, for identity, as these are expressed in culture, will fail to achieve a following---even in business. o Hence, A. Pettigrew, reflecting on the interrelationship between leadership and culture, believes that the process of ghaping culture is the first task of management: "The [leader] not only creates the rational and tangible aspects of organizations, such as structure and technology, but also is the creator of symbols, ,ideologies, language, beliefs, rituals, and myths."13 J. MacGregor Burns distinguishes two types of leadership. There is first what he calls "transactional leadership." This type of leadership is concerned with the day-to-day smooth running of the organization. No organization can do with6ut this type.. But no organization can survive for long if there is also lacking what Burns calls "transforming leadership:" This kind of leadership is a response to the fact that all people have need of a sense of purpose, of meaning, for a vision that helps to raise them in,their work above the daily grind. Inspired by this leadership people are moved to become more active themselves, more creative in their own work.14 T. E. Deal and A.. A. Kennedy in their 1982 publication, Corporate Cul- tures: The Rites and Rituals of Corporate Life, assert that every business has a culture which has a major effect on the success of the business. In what they call "strong cultures" everyone knows the goals of the corporation, and every- one is working for them.~s People know clearly what is expected of them. This makes them feel i~ strong sense of belonging and of being valued. In conse- quence, according to Deal’s and Kennedy’s research, people are more likely to work harder. In companies that have strong cultures, managers "take the lead in supporting and shaping the culture," They give considerable time and energy to ,thinking about the values, heroes, and rituals of the culture," for their primary task is to manage "value conflicts that arise in the ebb and flow of daily events." 16 Such companies have bright futures. They have the resilience 1~96 / Review for Religious, Nov.-Dec,, 1984 to adapt to changing circumstances.~ When difficulties arise they can "reach deeply into their shared values and beliefs for the truth and courage to see them through."~7 In 1982 also, T.J. Peters and R. H. Waterman produced their best-selling book, In Search of Excellence: Lessons from America’s Best-Run Compan- ies. ~8 This study also draws heavily on the insights of cultural anthropologists. The authors list the three qualities that make for excellence in the compan- ies they researched: bias for action, closeness to the customer, and high pro- ductivity through people. By "bias for action" they mean the ability of the companies.to move very quickly in changing policy and action, "and, more important, to be continuously innovative both in making the product.and providing services.’’~9 Their findings on the qualities of the leadership present in the most suc- cessful companies are interesting. Common to all leaders is what the authors call the "hands-on, value-driven style." Such leaders have the ability to articu- late and transmit to others the essential values of their companies. In this they effectively create a strong corporate culture:. "Clarifying the value system and breathing life into it are the greatest contributions a leader can make."~° In order to transmit values the leaders must be mobile, constantly in touch with the grassroots of the company. In order to keep the leadership team active and unhindered by bureaucratic pressures at the tenter, the leadership at the top is kept surprisingly small, lean. The leaders the authors studied had lofty visions which could evoke excitement and enthusiasm for thousands of employees. But they were also people committed to practical detail: "In this role, the leader is a bug. for detail~ and directly instills values through deeds rather than words; no oppor- tunity is too small. So it is at once attention to ideas and attention to detail.TM The leaders of the Successful companies did not depend on a charismatic personality for success. Rather, they made themselves into effective leaders through hard work, sustained perso.nal commitment to the values they believed in, and a certain stubbornness in their efforts to build up a strong corporate culture based on these values.22 By "high productivity through people," the authors mean "the ability top companies have of treating employees with dignity and expecting them to contribute in innovative ways on a day-to-day basis.’’23 For the ’researchers this quality appeared critical. New ideas and contented customers would result only when all in the organization--not just the people at the top--were motivated by the right, values.24 In the top quality firms, in consequence, those who innovate are treated as heroes, "even though those employees are occasionally a little bit at odds with the corporate bureaucracy,"2~ The authors refer to successful cdmpanies as having "simultaneous loose-tight properties." By this they mean: that at the same time there is .very firm central direction and maximum decentralization (in fact, some of the firms are radically decentralized). General Government Today / 1127

Firm central direction is achieved by the "hands-on, value-driven" ap- proach. ’The leadership sees its task as one of stressing values crucial to the firm’s culture, for example, closeness to the customer, innovation, quality. The more these values are emphasized the more certain it is that they will be realized in practice. Values which are clearly articulated and emphasized them- selves act as the control mechanism.26 Within the clear framework of these values, individuals throughout all levels of the company feel encourage.d to innovate. Leadership and Authority in Periods of Cultural Change All the above authors stress the role of leadership if "weak cultures" are to become "strong cultures." However, no author sufficiently clarifies the rela- tionship between leadership and bureaucratic authority. For example, what role, if any, has authority in cultural change? ~ John R. Sheets. S.J., provides the precision necessary for this key question to be answered. He sees a common denominator in all expressi0.ns of leader- ship. It is an ability "to draw others beyond the point where they presently find themselves to a point of greater realization of their common aspirations. It is a power to draw others toward a center of closer unity."27 He sees the role of the leader very much as Greenleaf has described it or as MacGregor Burns views transforming leadership: "While he stands within the group, he has at the same time a certain transcendence, being ahead of the group, as one who has already realized the goal to a large’extent, and who now acts as a focal point drawing others to the realization of the same goal."28 But, unlike these authors, Sheets pinpoints three fundamental qualities of leadership~ ethos, pneuma and logos. Ethos is that quality o~f leadership that is concerned with values. The leader has interiorized within himself a .set of values, and the living out of these values in his own life draws others to follow and seek the same interiorization. Pneuma refers to the power conveyed by the leader and the power that is aroused in the group. It is characterized by inspiration, enthusiasm, energy. Logos is that quality of leadership related to judgment. It is described in various ways: reason, balance, discretion~ prudence, intelligence, knowledge. Where there is logos the leader has the power of judgment how to give a "constant and consistent shape to the aspirations of the group."~9 As Sheets says, genuine l~adership involves all three of these qualities. Within any one person, the qualities are to be found in varying degrees, "very oftenowith one of the characteristics assuming a particular prominence to the point where one might be designated according to one of these, as a moral or ethical leader, a charismatic leader, an intellectual leader.’’3° A genuine leader will build on the particular aspect in which he is strong and call on others to complement his efforts with other qualities in which he is deficient. True leadership then aims to evoke teamwork. "Leadership," as described here, differs from "authority." Whereas leader- ~121~ / Review for Religious, Nov.-Dec., 1984

ship aims to motivate people to interiorize new values and attitudes freely, authority commands people,to act in certain ways. Rather than aiming to attract people to respond freely, authority imposes an obligation on people to act. In periods of cultural change, when people undergo deep value and atti- tudinal alterations, authority is to be used very infrequently, and then only with caution and considerable sensitivity. In-depth and lasting change can occur in and through leadership, but such change is rarely the result of author- ity commanding action. Support at key points, however, may have to come from authority. For example,~the actual placement of a person withleadership or change-agent qualities within a group may require the official use of author- ity. So also would the removal of an ineffective leader be an ffct of authority. In strong business cultures, authority is used very sparingly, but with effectiveness and according to definite criteria. Thus, for example, the selec- tion and appointment of key national, regional and local managers is gener- .ally the prerogative of central administration. Such people are chosen because they have the leadership qualities described. Without people of leadership gifts at key levels of management, the future growth and even survival of the business would be in danger. In brief, therefore, leadership aims to motivate people freely tO change by accepting new values, new attitudes. The new values and attitudes, together with the conseqt~ent alteration in behavior patterns, effect cultural changes. Leadership also aims to develop teamwork, to involve the whole group in ¯pr°blem-s°lving’ George Foster concludes his fine analysis of why develop- ment projects in.. the Third World succeed or fail, With a description of the qualities needed in ¯a community change-agent: The ethic of helping people change involves restraint and caution in missionary zeal. It means that developmental personnel should be careful not to plan for people, but to work with them in searching for realistic answers to their problems .... It means learnirig to be humble, to be willing to lear.n .... It means a genuine .... desire to help in a realistic way based on full understanding of the nature of culture and culture change .... a~ Foster’s research findings, and his concluding description of the qualities ~’equired in a community change-agent; confirm the.universal validity of the clarifications provided by Sheets and the other authors above. "Strong, and "Weak, Cultures in Religious Life A religious congregation is not a business organization. The fundamental aim of a religious congregation is not monetary profit to satisfy investors, nor is it to supply the material needs of customers. Neither can a religious congregation, unlike a business enterprise, fully gauge its success or failure by whether or not its "products" are being "sold." Nor ought we to consider a religious congregation to be definable only in terms of a social grouping--one, for example, designed to serve the human- welfare needs of its members. General Government Today / 829

A religious congregation has meaning only in relationship to the kingdom of God. Its members consecrate themselves to God in the Church to offer ¯.. to the world visible proof of the unfathomable mystery of Christ, inasmuch as in themselves they really present "Christ in contemplation on the mountain, or proclaiming the kingdom of God to multitudes, or healing the sick and the maimed and converting sinners to the good life, or blessing children and doing good to all men, always in obedience to the will of the Father who sent him" (LG 46).32 Effective consecration demands of religious that they keep on discerning how best to serve the Church with "boldness of initiatives" in accordance with the particular and unique charism of their congregation, being prepared to drop this or that form of apostolate which is no longer responsive to the real pastoral needs of people.33 This does not mean that religious cannot, and must not, learn from all kinds of social organizations---even from business enterprises--about how to improve their efforts to give "to the world proof of the unfathomable mystery of Christ." With St. Paul, we religious believe that "we are only the earthen- ware jars that hold this treasure [our Christian faith].34 Our faith is incarnated in and through people, groups, customs, cultures. On the sociological level at least, our religious congregations, like the Church itself, do show "organizational traits which in many respects resemble those of secular organizations.TM The way our religious congregations or communities are organized may well either hinder or facilitate our efforts to give "the world proof of .the unfathomable mystery of Christ." Discernment, after all, does not consist just in zealous and constant prayer. It also consists in being open to whatever way the Holy Spirit may speak to us--including the. way that ordinary folk live and organize their lives. We should not be startled to learn that the Holy Spirit has something to teach us from what happens in the. mundane actions of the marketplace. Perhaps the Lord is. also telling us to be open to. contemporary research in business methods when he said: ,For the children of this world are more astute in dealing with their kind than are thechildren of light."~6 In businesses which, have strong cultures, goals, objectives, values, are clearly .articulated and interiorized by all concerned. People are accountable for their actions because they know what is expected of them, and they are motivated so to act. There is constant contact with customers, making it possible to see how best to respond to their needs. Business leaders are value-oriented. They value service, not just to the customer, but also to their employees with whom they are in frequent contact. Written communications are acceptable, but personal .presence to staff.at key levels by leaders is far more emphasized. Finally, innovators are ’vigorously encouraged, despite the risks involved, for innovation that is a response to customer needs is seen as ultimately the guarantee of survival and growth: If we look at those religious congregations that are actually moving into a 1~30 / Review for Religious, Nov.-Dec., 1984 stage of revitalization, we see that they are developing strong cultures. Mutatis mutandis, these congregations have many of the marks that we have seen characterize strong cultures. There is the rediscovery of key religious-life and congregational values, together with their interiorization and their expression in innovative apostolic action.37 Apostolic innovators are valued and en- couraged as congregational "culture heroes." Leaders have articulated their values, including the values that particularly relate to the charism of the founder. In variou~ ways, and with risks taken in faith, they have communi- cated these insights and values to the others, drawing them also to do the same. They have done this not by multiplying the ~number of documents and letters of exhortation, but by going directly~ to key°groups and personnel in .the congregation, and drawing them by their presence to accept the same values and convictions.38 Through~: cooperative teamwork, these leaders have encouraged a new sense of spiritual purpose to develop in the members of the congregation. A heightened, sense of morale emerges, because clarified and interiorized values and goals give a renewed sense of meaning and direction~to members~ lives. Those congregations that are not revitalizing have weak cultures. There is confusion about values, uncertainty about goals and objectives. Those who ought to be the leaders because they hold official positions in thecongregation are lacking in the know-how and/or the spiritual courage to give leadership. Many of their religious, mainly because leadership is lacking, cannot agree on what values should be retained and acted on. This leads to more and more ¯ frustration. Often the attitude of these religious to authority is ambivalent, On the one hand, there is a cynical or angry rejection of authority in the congrega- tion because it is seen as irrelevant and powerless. On the other hand, there is a hankering ~ifter authority to give direction--but when officials do attempt to use authority they are quickly rejected. There is a failure to recognize the fact that change cannot come through the bare use. of authority, but only through leadership. Since few religious have been trained in the exercise of leadership, it is difficult for members to. understand the distinction between authority and leadership. Potential change-agents or. innovators in the congregation are frequently marginalized, Sometimes this marginalization takes place because those in authority consider them "disloyal" or "troublemakers," for they Question the status q.uo.39 General administrators may maintain a schedule of visitations in the pro- vinces, but’ unless the visitations are done with goals based on real needs of the congregation, then the visits only intensify feelings of frustration among members. The exhortations of the general administrators,~and their follow-up letters to the visited provinces, come across as irrelevant, out of touch with real issues, and thus reinforce the view that general administrations have no longer any role of importance in religious congregations. Religious congregations with weak cultures thus described have reached General Government Today

what is now called the "breakdownstage." If the situation is left unchecked, these congregations will die--not because the Holy Spirit has failed, nor because the charisms of the congregations have become irrelevant, but because key people in the congregations have not "read the signs of the times" and acted accordingly.~° "Hands, On, Value-Driven" Leadership For several centuries prior to Vatican I1, general administrations often obtained their identity and role-definition from the authority they could exer- cise: the power, to appoint key people, such as provincials and formation staffs; the power to visit and check on whether or not age-old and universally accepted congregational customs were being maintained. The more adminis- trative positions became institutionalized, the more the faithgospel vision of the founding persons became obscured, together with their innovative ability to discern and react to often unattended pastoral needs of the peop!e of their times. General administrations became far more comfortable with their authority roles than with the challenges of leadership. Theologically, the emphasis was often on the need for the changing world to adapt to the unchanging Church. In similar vein, the world had also to adapt to the unchanging cultures ’of religious eongregations~ The stress by administrators, far from encouraging departures from what was done in the past; was to insist on conformity to the tried ways of the congregational culture-heroes of former times.41 With the coming of Vatican II, two interconnected emphases in particular undermined the clarity of this role-definition, and thus the traditional security o~f general administrations. The first was a renewed stress on the mission of the Church to enter and influence a world in rapid change. The second was the move to decentralize the government of religious life. The Church recognized once more that it had a mission to a world in change. Yesterday’s methods were not necessarily adequate for new pastoral needs.42 The Church is called to be Christ to the world. Since religious are "to be more radical Christians, in the sense of trying to live the life and holiness of the Church in all its radicalness~’’"3 they must seek to excel in cohtfibuting to the pastoral and apostolic innovation that was needed. Now the task of general governments is determined primarily by the mission which religious life and each eongregatiori has within the Church, and not by the authority they may have because the constitutions say so. The role of a general administration is to call the entire corporate body to the realization of its two-fold aim: union with Christ and service to the neighbor according to the particular faithgospel vision of the founding person. The decentralization of religious-life government left many general admin- istrations at a loss to know what to do in administration.On the one hand, the theology of Vatican II insisted that religious should be pastorally innovative and open to change. On the other hand, general administrations had no 839 / Review for Religious, ~lov.-Dec., 1984 experience of how to stimulate and lead such innovation. Especially adminis- trations belonging tO the first and third models above particularly felt con- fused and anxious since, without authority, they could not see what they should do to facilitate this revitalization. Many provinces also seemed quite willing to ignore their general adminis- trations, seeing them merely as innocuous and vague symbols of the interna- tionality of the community. In quite recent years, however, an awareness seems to be growing in some provinces that decentralization has not produced the miraculous renewal or revival that it was expected to evoke. There is a vague, ill-defined turning toward "the center." But unless central governments act with genuine leadership, the opportunity thus given them will be lost. To transform a weak business culture into a strong one there must bea radical change in values, with a consequent and effective commitment to action. And if a religious congregation is to move from a weak to a strong culture, there must likewise be a radical reconversLon to a new set of values, or a return to the original values of the founder. Founders of religious congregations laad the faith and courage to enter on a journey. They attracted others to join them in showing "the Church and the world a quality of life that calls them back to the design of God in Christ Jesus."~ The outcome of the journe~ was never certain. Each religious and each congregation which accepts this new challenge of reconversion begins, as it were. another spiritual journey. This will involve, like the first journey, "an anguished and sometimes perilous exploration,"45 an adventure in faith, hope and love. Similarly, general administrations which summon their congregations to a second journey, to a process of refounding, must expect periods of darkness, misunderstanding, even rejection. Like their founders before them, they will need far more than human expertise or ingenuity to maintain the dynamism and creativity of their leadership. A feeling of identity and security in their leadership will come, not from any authority they may still have nor from any authority newly obtained from their general chapters, but from union with Christ in his life, death and resurrection. In order to utilize resources to the best possible advantage, I believe that these general administrations must concentrate their leadership efforts on four categories or groupings of persons within their congregations: -on themselves as leaders; -on the congregation as a whole; -on groups tha.t hold, or potentially hold, leadership positions; -on all who are involved in the preparation of the general chapter. 1 will no~w take each.category in,turn. Leadership Directed at Themselves "The Church is an evangblizer; ’but she begins by being evangelized her- self." So wrote Paul VI. "She is the community of believers, the community of General Government Today hope lived and communicated, the community of brotherly love; and she needs to listen unceasingly to what she must believe, to her reasons for hoping, to the new commandment of love .... [The Church] is evangelized by constant conversion and renewal, in order to evangelize the world with credibility.’’~6 These words apply with equal force and validity to general administrations, for these are called to evangelize their own congregations. They can do so only by first evangelizing themselves. General administrators themselves form a group which mirrors the congregation as a whole in that they come from different cultural backgrounds, have different prejudices, both cultural and personal, which interfere with communication, have different formative and educational training, hold different theological orientations. If these adminis- trators are to be welded into a leadership team in which each is encouraged by the rest to use his leadership qualities, one of ethos, another of pneuma, another of logos, then they must face the cold reality that they themselves will have to undergo a culture change. They will have to move from being a "weak dultural group" of the congregation, with each being an individualist, to become a "strong cultural group" in which each person is in fact a ,team member. Each member will have to become increasingly and personally ope~, " not just. to changes in knowledge, information, or the intellectual rationale for action and practice, but to new attitudes, values, skills, the .removal of preju- dices, and the development of mature relationships within the team itself,47 The courage and the honesty to be open as individuals to such radical changes is needed, so that a genuine administration community for evangelizing emerges, one that is credible to the congregation. This will come only if administrators are prepared to commit themselves to deep prayer and asceticism: Only in prayerful discernment will the team members be~able to discover what the Holy Spirit is asking of them and how they can help to disentangle the pure charism of the founder from the accretions of time. Faced with the demands of the contemporary Church and world, they will experience the same sense of shock as the founder did in his day. It is true that there must be serious commitment to study and to scientific methods of obtaining factual informa- tion relating to the works of the congregation and the needs of the apostolate. But such information will be of little value, will be merely "a noisy gong or a clanging bell,"48 if the uses to which it is put are not discerned in an atmo- sphere of brotherly love and prayer. In brief, if general administrators expect to enable their entire congregation to move from weak to strong religious-life cultures, they must themselves first, individually and as a group, undergo the same cultural transformation. The top priority for each administration, there(ore, is to set aside definite periods of the year in which administrators can all be present for planning, for praying together, for sharing personal and corporate faith experiences, for discerning how the Holy Spirit wishes to use them in the service of the congregation. Nothing should interfere with this priority. At times a skilled facilitator may be an invaluable adjunct in helping team members to become 834 ] Review for Religious, Nov.-Dec., 1984 yet more vitally involved in their own and their team’s religious-life cultural change. ~, Leadq’ship Directed to the Congregation as a Whole Superiors general and their administrations, when confronted by the stark reality ofa weak congregational culture, are tempted to react with a strongly worded pastoral letter (or even a series of them) about the need for the members to undergo conversion. Normally, this temptation must be vigor- ously~ resisted. Historically, such letters seem to have little or no effect.49 Generally th6 letters are ignored, or if read, they may evoke yet further cynicism, even anger, directed toward central government. In successful business operations in which the "hands-on, value-driven" style of leadership is used, ’leaders avoid frequent and lengthy communications from the center to subordinates. Theyl prefer to improve communication by personalizing the process on a one-to-one basis or on a one-to-group basis. However, a general administration team, after lengthy and prayerful dis’- cernment, may conclude that a prophetic communication in letter form to the whole congregation is necessary, even though there are good grounds to a~ssume the message will be rejected, even by the vast majority of the congrega- tion. Out of great love for the Church and for the congregation, the adminis, trati0n may feel the need to speak out loudly and clearly, "to uproot and to pull down, to destroy and to overthrow, to build and to plant."50 The decision to write such a prophetic challenge should not be. taken lightly: If it is done, then, as far as possible, it should be followed up with personal contact by means of general administrators in touch with key groups in the congregation. Explanations of the letter can be given, and reactions received, in a discerning atmosphere. Leadership Directed to Key Groups ,qt is at the level of key groups within the congregation that the central government’s efforts at "hands-on, value-~lriven" and "loose-tight" leadership should be concentrated. In most congregations the following groups would be important to concentrate on: .-p~ovincial councils -formation staffs -provincial chapters -other interest groups ,of various kinds, such as justice and peace commit- tees or spirituality and mission seminars (some of the groups may be of an inter-provincial or international nature). It may, be necessary, particularly in the early stages, to spend considerable time with provincial councils. The aim should be to create a discernment atmosphere similar to the one needed at the general administration level, in which~provincial¢council goals are established, and objectives and strategies worked out to .realize these goals. Considerable prudence and patience are General Government Today required since provincial councils may well consider that the initiation of change is primarily the function of authority, not leadership. Or, despite information to the contrary, the councils may even deny that there are prob- lems confronting their provinces. And they may consider the discernment process simply a waste of time, "something that only general administrations have time for!", Where these _views exist, general administrators may find the challenge to act as catalysts in culture change extremely demanding. George Foster’s advice quoted above needs to be recalled: leadership to be effective requires a "full understanding of the nature of culture and culture change." Those of us who take for granted the computer age, and assume cultural changes can occur with the same speed that characterizes computerized travel arrangements and purchasing, will find it very hard to appreciate the fact that radical cultural change is always a very slow process. General administrators, when faced with negative responses from provincial councils, may be tempted, like all change-agents when confronted by rejection or lack of interest, to find escape routes. They may be tempted to return to the generalate in order to "write a report" for the benefit of.the particular provincial council that is hesitant or refuses to respond. This process of writing the report will console the administrator, encouraging the belief that "something is hap- pening." But it is very unlikely that anything at a!! is happening if the adminis- trator still refuses to implement a "hands-on~ leadership approach by being present to the difficult provincial council--with the report in hand if necessary. Prior to working with the provincial council, the general administrator may well need to visit various people or groups in the. province in order to assess the level of cultural weakness or strength of the membership at large. But g~neral administrators should avoid doing what provincials or local super- iors should do.. namely, the pastoral, personal interviews of members. The more general administrators become involved on the personal level, the less time they will have to concentrate on leadership at the level of key groups. The general administration’s concern should be primarily for the welfare of the congregation as a whole. Normally, whatever is undertaken by general administrators must have this overall aim in mind. I believe the failure of general administrations to be clear about their primary aim has resulted in the administrators suffering from overwork, stress, even burnout. Again. the advice of George Foster makes sense: "The ethic of helping p~ople change involves.restraint and caution in missionary zeal." Formation staffs in the post-Vatican Church are under particular pressure to work out goals and methods for initial formation. The general administra- tor responsible for formation must be prepared to spend considerable time with formation personnel, encouraging them and working with them to clarify what should be done in light of definite criteria. It might also be necessary to work with provincial councils, of several 836/ Review for Religious, No’v.:Dec., 1984 provinces in an effort to develop something like an interprovincial or interna- tional training center where the best formation staff available can be concen- trated. It is increasingly impossible for congreg~.tions with declining numbers of religious and student candidates to have many formation houses. At the same time, the quality of initial formation will be a major influence on the future health of any congregation. If a reasonable development of the forma- tion program is to take place, the general administrator will.~need to exercise considerable patience, all the while being careful never to give up on the "hands-on, value-driven" approach. The closure of a formation house which has existed for a very long time, for:example, can be a traumatic experience for members of a province. The general administrator may well have to be available for a protracted period to enable their passage through this. difficult time. As regards provincial chapters, it is important for the general administra- tion to be involved, not because it wants to use whatever authority it might still have to insist on changes in legislation, but because chapters, if rightly prepared, provide an entire province with the chance to participate in a com- munal discernment process. The general administration’s task will be to encourage provincial councils to adopt the discernment process both by way of preparation and during the actual chapter.S~ If some provinces have uged only parliamentary debating and 16bbying systems, it will not be° easy to convince them’ of the advantages of communal discernment processes.52 General administrations have the chance also of bringing to the provinces at such times an overview of religious life in general and of the state of,their own congregation in particular, which provinces are m danger of forgetting their discernment processes. General administratoi’s, when presefit at chapters, can help to counter narrow nationalistic or parochial attitudes whiizh can so easily develop in provinces to the detriment of their work of evangelization. Meetings of religious from particular interest groups often attract many of thoseoinvolved in apostolic reflection and innovation. These religious can encourage one another at such meetings, and stimulate the prophetic people among them to new forms of apostolic action. At times, the general administration itself can sponsor regional or interna- tional gatherings of concerned religious to reflect on subjects of fundamental importance for cultural change of the congregation, for example, the charism of the congregation, and its history and relevance for the work of evangeliza- tion, the relationship between the congregation’s charism and the Church’s call for more involvement in justice and peace issues. There is every chance that from these gatherings will emerge individuals with the type of leadership necessary for the survival and growth of the congregation. Leadership in Preparing the General Chapter The general chapter of a congregation is meant to ~:enew and protect the spiritual patrimony of the institute. It should be ~ moment of grace, of the General Government Todqy ] 837

action of the H01y Spirit in a congregation provided there is adequate prepa- ration, an atmosphere of communal prayerful discernment during the chapter itself, and a planned follow-up after the chapter.53 The task of the general chapter is to challenge the congregation to face the future. For this purpose the goals of the institute must be evaluated (and if necessary, reformulated) in ligh! of changing pastoral needs, of the theology of mission, of the charism of the congregation and its human and spiritual resources. The means to realize these goals must be evaluated and, if necessary, changed. ~For example, the chapter must decide whether or not a congregation of the first or third models described above can realize its apostolic and religious life goals if the central government has little or no authority to complement its leadership role. For the sake of the overall good of the congre- gation, should central government have an important role in the choice of provincials and formation staffs--that is, in the appointment of key change- agents in the congregation? Remember, of course, that in successful business operations the leadership rarely uses authority. But it does use authority to appoint key staff throughout the organization, after considerable consultation of those who know the candidates. But a more fundamental question must be answered by the general chap- ter. What form of government and what kind of authority should it have if t.he congregation is to realize its primary purpose of service to the People of God? No general chapter can face such questions, nor do what it is supposed to do~ without thorough preparation. Too often general chapters are considered the work only of the capitulants, not of the congregation as a whole. When this happens, the general chapter will have little or no practical impact on the religious-life cultural change of the institute. There is’ little sense in having a chapter if the whole congregation does not own it from beginning to end, that is, from the time of preparation through to and including the implementation stage. The general administration has a most crucial role to play in stimulating the whole congregation to become involved in preparing for the chapter t~hrough prayer, study, reflection, and dialog.54 This will be a demanding and time-consuming task, especially if the failure of previous general chapters has left people feeling cynical, apathetic, even angry about being invited to be involved in preparatory work. For this reason, it may be necessary for the general administration to initiate the planning of the chapter many months, even a year or two, before the chapter is due to ~begin. The follow-through after the chapter has ended is as important as the preparation, though this stage is likely to be overlooked for two reasons. Capitulants may feel the enthusiasm of the chapter experience itself will be enough to guarantee an automatic post-chapter follow-through by the con- gregation as a whole. But enthusiasm alone at a chapter will ensure, nothing. Secondly, an entirely new general administration may be elected at the chapter. It may not immediately have the skills or the coherence for teamwork 838 / Review for Religious, Nov.-Dec., 1984 even to see that the follow-through stage must be planned and implemented immediately after the chapter. Hence, as a service to the whole congregation, the outgoing administration, drawing on its own experience, could,suggest to the chapter itself or to the new administration several alternative plans for the post-chapter follow-through. , The purpose of religious government is "the building of a united commun- ity in Christ in which God is sought and loved before all things, and the mission of Christ is generously accomplished."55 With this purpose in mind~ the general chapter must elect the superior general and ~the assistants~ The election is a dramatic moment in the cultural-change process of a general congregation, the process in which the institute is trying to deepen its religious- life values. The outgoing general administration cannot, and must not, seek to influence capitulants to vote for certain people. But, if its evangelizing presence has had an.impact over its years of government, then the capitulants will be aware:of what they should expect to find in members chosen for the new administration~ The primary question for the voters should be: Who ,has the leadership qualities necessary to be of service to the whole congregatio, n?°A .person may be able to speak many languages, but if he or she lacks leadership qualities, then voters should automatically consider other candidates. Since general administrators are to be at the service of the whole congregation, the folio.wing question should not even be considered: Will he or she better represent my province?

Summary By way of summary, what particular points should general administra- tions be sensitive to if they are to exercise effective leadership? Firstly, culture change is a complex, slow and often painful process, requiring new values, attitudes and behavior patterns. Since revitalization of a religious congregation involves a cultural change, one in which the institute moves from a weak to a strong culture, the process will be slow and painful. The pain will be salvific if individuals and communities approach change in a prayerfully discerning way. Secondly, general administrations are called to lead their congregations to revitalization. They do this by articulating and communicating the values which form the foundation of the religious-life culture change of the congrega- tion. This means that in implementing the "hands-on, value-driven" and ’~loose-tight" principles of leadership, general administrators must .resist the temptation to solve problems for people~ Their overriding task is to communi- cate the values in light of which the congregations’ members themselves decide ¯ freely what to do. Thirdly, in order to communicate values and to guarantee that they tak+ deeper and deeper roots within the congregation,general administrators must be in as frequent personal contact with provincial administrations and key General Government Today / 839 groups in the provinces as is possible. They cannot lead by remaining in the generalate. Strong administrative discipline is required to prevent central governments from assuming administrative responsibilities that would hinder or prevent general administrators from being in the field. Planned follow-up visits are required by general administrators to provincial councils and other key groups at various stages after important planning sessions have been held. This would help the development of an accountability process. The more successful, over time, that the communication of values is, the less frequent will the visits have to be. Fourthly, implicit in all that has been said is the assumption that the primary concern of the general administrators is the corporate well-being of the congregation. General administrators should not normally take over the personal, pastoral visitations of each religious by the provincials. The more they become personally involved in this type of ministry, themselves, the less time and energy they have for their primary task. Fifthly, general administrators should constantly be on the lookout for potential or actual innovators, prophetic figures, congregational "heroes," who, ~f rightly placed, would have the ability to summon others to reconversion. Conclusion Many general administrations today are confused about how to lead their congregations through the processes of revitalization. It is true that "leader- ship styles of the past will no longer be functional or useful.’’56" But the challenges that general administrations face today are not unique to them. Survival and growth are not automatic for secular organizations and busi- nesses either. General administrations of .religious congregations, especially those which need revitalization or reconversion, can learn much from the style and methods of the leaders of successful businesses and other secular organizations¯ ~ General administrators are to lead, not by taking more and more respon- sibilities from the provinces, nor by trying to coerce people into reconversion through the use of some form of authority, but by clarifying, articulating and transmitting the congregation’s values and goals to all members. Their task is to build strong religious-life cultures, in which congregational "heroes," inno- vators, refounders, prophets, are valued people. The stress is on working with, not for members of the congregation. The basic and primary skill required of general administrators as leaders is the ability to work with others, first and most of all with each other, so that teamwork emerges, and then with key groups and personnel in the provincesP7 They will be evangelizer~ to their own congregation to the degree that they, as a team and as individuals, are open to evangelization themselves. They must strive to be specialists in their own congregation "in the sense of expe- riencing God more vividly in the following of Christ and making that expe- rience the basis" for the evangelization of their fellow religiousP8 I]40 / Review for Religious, Nov.-Dec., 1984

General administrators need insights from research into leadership, skills and expertise. But we need to be reminded that, as Paul VI notes, while "techniques of evangelization are good, [nonetheless] even the most advanced ones could not replace the gen.tle action of the Spirit. The most perfect prepa- ration of the evangelizer has no effect without the Holy Spirit. Without the Holy Spirit the m.ost convincing dialectic has no power over the heart of man. Without him the most highly developed schemas resting on a truly sociglogi- cal or psychological basis are quic, kly seen to be quite valueless."59

NOTES

~See The Church in the Modern World, I. 2See Raymond L. Fitz, S.M. and Lawrence J. Cada. S.M., ~The Recovery of Religious Life" in REVIEW FoR RELIGIOUS, Vol. 34, No. 5, 1975, p. 706. 3Managing in Turbulent Times (London: Pan, 1980), p. 43. 4E. Ward, "Christian Missions--Survival: in What Forms" in International Bulletin of Mission- ary Research. 1982, p. 8. 5Ronald Lippitt, "The Changing Leader-Follower Relationships of the 1980s" in The Journal of Applied Behavioral Science, Vol. 18, No. 3, 1982, p. 397. 6Amitai Etzioni, An Immodest Agenda: Rebuilding America Before the21st Century (N.Y.: McGraw-Hill, 1983), p. 26f. 7Amitai Etzioni, "U.S. Needs a ’Moral and Social Recovery’" in U.S. News & Worm Report, 9 Jan. 1984, p. 591- SRobert K. Greenleaf, Servant ~Leadership: A Journey into the Nature "of Legitimate Power and Greatness (N.Y.I Paulist Press, 1977). p. 15. 91bid. ~0See Roger Aubert (Ed). Prophets in the Church (N.Y.: Paulist Press, 1968), p. 2. ~Robert K. Greenleaf, op. cit., p. 15. ~2Peter Drucker. op. cit., p. 43. ~3Cited by Thomas~ J. Peters and Robert H. Waterman Jr: In S~arch of Excellence: Lessons from America’s,Best-Run Companies (N.Y.: Harper & Row, 1982), p. 104. ~4See James MacGregor Burns, Leadership (N.Y.: Harper & Row, 1978)., ~5(Reading. Mass.: Addison-Wesley, 1.9~2), p. 15f. ~Ibid. p. 141. ~71bid, p. 196. A Similar cultural approach to management analysis is to be found in Richard Tanner Pascale and Anthony G. Athos. The Art of Japanese Management (l:ondon: Allen Lane. 1982). ~sOp. cit. ~gThomas J. Peters, "Well-Run Companies: The Secret of Success" in U.S. News & Worm Report, 10 Oct. 1983, p. 74. -’0Thomas J. Peters and Robert H. Waterman. Jr. op. cit., p. 291. e :qbid. p. 287. ~-’See op, cit., p. 288. -’3Thomas J. Peiers. "Well-Run Companies: The Secret of Success," p. 74. 24See Thomas J. Peters and Robert,H, Waterman, Jr.. op. cit., p. 310. ¯ ~-5Thomas J. Peters, "Well-Run Companies: The Secret of Success," p. 75. -’6See T.homas J. Peters and Robert H. Waterman, Jr.. op. cit.. p. 318. 27"A Discussion on Leadership and Autfiority" in Studies in the Spirituality of Jesuits (St. Louis: American Assistancy Seminar on Jesuit Spirituality; 1972), Vol. IV. No. 2~, p. 55. ~Slbid, p. 56. -’91bid. p. 58. -~01bid. 3~ Traditional Cultures: And the Impact of Technological Change (N.Y2 ~Harper. 1962), p. 269. This text is further explained by Gerald A. Arbuckle in The Role of Change-Agents in Devel- General Government Today / 1141

opment (Sydney: Action for World Development, 1972). a2Mutuae Relationes (Rome: S.C. for Religious and for Secular Institutes & S.C. for Bishops. !978): par. 10. ~lbid. par. 12 -~2 Co 4:7. 3~Mady A. Thung, The Precarious Organization." Sociological ~cplorations of the Church’s Mission and Structur~ (The Hague: Mouton, 1976), p. I. For relevant sociological analyses of Church structures and management, see: Alvin J. Lindgren and Norman Shawchuck, Manage- ment for Your Church: How to Realize ),our Church’s Potential Through a Systems Approach (Nashville: Abingdon, 1977); Lyle E. Schaller, Effective Church Planning (Nashville: Abifigdon, 1979); Peter E Rudge, Ministry and Management." The Stud), of Ecclesiastical Administrations (London: Tavistock. 1968). -~6Lk 16:18. 37See Lawrence Cada, ’S.M., Raymond Fit~., S.M., Gertrude Foley. S.C.. Thomas Giardino, S.M., and Carol Lichetenberg, S.N.D. de N. Shaping the Coming Age of Religious life (N.Y.: Seabury Pr~ess, 1979), p. 60. ~SFor helpful historical insights ~ee Raymond Hostie, S.J., The Life and Death of Religious Orders: A Psycho-Sociological Approach (Washington: Cara, 1983), pp. 276-281. 39See J. P. Donero, F.S.C. and T. D. Frary, New Responses in Religious Life (N.Y.: Alba House, 1979), pp. 20-22. 4°See Raymond L. Fitz, S.M. and Lawrence J. Cada. S.M., "The Recovery of Rdligious Life." 4~For relevant comments see Thomas More Page, C.F.X., "Managing and Planning Change in Religious Institutes" in REvIEw I:OR REI:~G~OUS, Vol. 31, No. 3, 1972, pp. 386-401. 42The most challenging restatement of this emphasis is to be found in the Apostolic Exhortation of Paul VI, ten years after Vatican II, Evangelii Nuntiandi, 1975, nn. 18, 20, 63. 43Leonardo Boff,,O.F.M~:, God’s Witnesses in the Heart of the WorM(Chicago: Claret Center for Resources in Sl~irituality, 1981). p. 226. ’~F. J. Moloney, S.D.B., Disciples and Prophets: A Bibfical Model for the Religious Life (London: Darton, Longman and Todd, 1980), p. 169. 45Quoted by Paul V. Robb, S.J.. in "Conversion as a Human Experience" in St.udies in the Spirituality of Jesuits (St, Louis: American Assistancy Seminar on Jesuit Spirituality, 1982), p. 4. ~Op. cir., par. 15. ~TSee for helpful comments.’John Adair, Effective Leadership: A Modern Guide to Developing Leadership Skills (London: Pan Books, 1983). pp. 159-186. ~Sl Co 13:1’: 49See Raymond Hostie, S.J., op. cit., p. 277. 5°Jr I:10. ~ For an explanation of the lg.natian method of deliberation, see John C. Futrell, S.J., "Commu- nal Discernment: Reflections on Experience" in Studies in the Spirituality of Jesuits (St. Louis: American Assistancy Seminar on Jesuit Spirituality, 1972). ~2Two studies by W. Biddle and L. oBiddle will be helpful to leaders in cultural change: 7~te Community Development Process: The Rediscovdry of LoCal Initiative (N.Y.: Holt, Rinehart and Winston, 1965) and Encouraging Community Development: A Training Guide for Local Workers (N.Y.: Holt, Rinehart and Winston, 1968). See also T. R. Batten The Non-Directive Approach: In Group and Community Work (Oxford: Oxford University Press, 1967). 5~See F~se~mial ~Elements in the Church’s Teaching on Religious Ltfe as Applied to Institutes Dedicated to Works of:the Apostolate by Sacred Congregatio9 for Religious and Secular Institutes, 31 May 1983 (Boston: St. Paul Editions. 1983), par. 51. ~See Conleth Overman, C.P., "Models for Chapter" in CA RA Forumfor Religious, VoL 4, No. 3, 1983, p. 9ft. , S5Essential Elements in the "Church ’s Teaching on Religious Life as Applied to Institutes De~li- cated to Wo’rks of the’A~ost~late, op. cir., par. 52. 56Raymond L. Fitz, S.M. and Lawrence J. Cada, S.M.. "The Recovery of Religious Life," op. cit., p. 718. ~TSee T. R. Batten, The Human Factor in Community Work (Oxford: Oxford University Press, 1965), p. 181. SgLeonardo Boll, O.F.M., op cit., p. 226. S~E\,angelii Nuntiandi, par, 75. Marginality and Religious Life: Belonging to a Group Called to Risk

Patrick Sean Moffett, C. E C.

Brother Moffett is a member of the lona College Division of Pastoral Counseling. He may be addressed at Iona College; New Rochelle, NY 10801.

When the lawyer pressed Jesus for an answer to the question "Who is my neighbor?" he responded with a story and another question: "Who in your opinion was neighbor to the man who fell among robbers?" The story con- tained the answer to both questions. Isn’t this so characteristic of a teacher? Knowing there is little impression without expression, J~sus provides a con- crete example and challenges the lawyer to discover the answer and make it his own, to learn what it means to be neighbor to another human being. Aposto~lic Spirituality What does it mean to be a brother or sister in a Church that has called us once again to renewal? 1 suggest that we have been asked to reconsider the paradoxes of Chris- ti~nity: of being in the world but not of the world; 6f being ourselves and being Christ; of being bonded to each other and available to those:who need us; of being at the center and at the outposts of the Church. The question has many forms, and each form can be approached from many perspectives. I offer a psychologist’s perspective on an aspect of the issue that most engages my attention: what it means "to be longto" ~.nd "ti) identify with" not only Christ but also our fellow humans, our ChurCh and our specific congregations in a time of change. Vatican 1I called religious to appropriate renewal involving two simultane- ous processes: "a, continuous return to’the sources of all Christian life and to the original inspiration behind a givep community and an adjustment of the 842 Marginalio, and Religious Life / 843 community to the changed conditions of the times." (Perfectae Caritatis, 2). The discernmentto accompany these processes involved what the Sacred Congrega.tiot~° for Religious ~nd for Secular Institutes has called the four great loyalties: -fidelity to humanity and to our times -fidelity to Christ and the Gospel -fidelity to ,the Church and ’its mission in the world -fidelity to religious life and to the charism of one’s own institute (Religious and Human Promotion, 13, March 1980).

.Ego-extension Th~se loyalties describe our belongingness and indicate some aspects of our identity that we share with all of our fellow tiumans, others that we share with all Christians, still others that we share with all Roman Catholics, and finally some that we share with the brothers and sisters of religious congrega- tions. As the size of,the reference group bec~m’es smaller the bonds become more numerous’and more cohesive. " For one who identifies himself or herself as a religious, these loyalties are aspects of one’s "extended sense of self." Gordon Allport; the psychologist credited for reintroducing the study of the’person to the field of Am(rican psychology, hag provided a phenomenology of the self. He descril~es ’ego-ex- tension asa significant aspect of the identity of the mature adult: As ~ve grow older we ide.ntify with groups, neighborhoods, and nations as well as possessions, cloth.es, homes. They become haatters 9f importance to’us in a sense that other people’s families, nations, or possessions are not: Later in life the process of extension may go to great lengths to the development of loyalties and of~interests focused on abstractions and on moral;and religious values. Indeed, a mark of maturi.ty , seems to be the range and extent of one’s feeling of self-involvement in abstract ideals. (Allport, 1955). , In The Life Cycle Completed, Erik Erikson provided a description of identification that goes far beyond what has too often been, treated as the task of adolescence. In 1982 at the age of 80, Erikson reaffirmed tiis position that identification is a lifelong developmental movement from "1" to "we.~ .- ¯.. we are again reminded of~the lifelong power of the first mutual recognition of the newborn and the primal (maternal) other and its eventual transfer to the ultimate other who will "lift up His countenance upon you and give you peace." From here we could once more follow the stages of development and study the way in which in given languages :the fatherhoods and motherhoods, the ~isterhoods ahd brotherho~ls of the "we" come to share a joined identity experienced as most real.. But here also it is necessary to amend the very concept of a reality, which, as I complained a.t the begin- ning, is all too, often seen as an ~’outer world" to be adjusted to (Erikson, 1982). Erikson’s stud~, is particularly ’rele~,ant to religiou~ sisterhood and brotherhood. As to the we, Freud went so far to assert that "there is no doubt that,the tiewhich I]44 / Review for Religious, Nov.-Dec., 1984

united each individual with Christ is also the cause of the tie which unites them with one another. (1921), but.., he did so in a discourse on what he c~lled artificia~l groups such as churches or armies. The fact is. however, that all identifications amounting to brotherhoods and sisterhoods depend on a joint identification with charismatic figures, from parents to founders to gods (Erikson, 1982). The concept of identifying with Christ is, for the psychologist, a depth phenomenon involving the most central structures of the self. These inner-per- sonal regions of our life space are affected by outside definitions to the extent that each of us internalizes the definitions. 1 stri~ve to put on Christ as I understand him, and to be loyal to my fellow humans, to my church, to my congregation as 1 understand them. What happens though, when the defini- tions change, when the media afford me a new look at the global village, when the Church tells me that 1 have a role to play in the building of the kingdom that is ve~:y different from the one I thought I had, when my religious congre- gation readjusts in ways that alter how 1 work, how I pray, and how.l live? Marginal Status/Marginal Per~bns In recent Vatican statements religious congregations of women and of men have been assigned the role of .being a vanguard in the process of pre-evangeli- zation and evangelization. As such, we have been encouraged to live at the boundaries of the established Church, to attend to the needs of the poor and of the marginal, to manifest clearly in our work and in our lifestyle "an option for the poor." In effect, religious are being encouraged to internalize these options and°identify ourselves with those to whom we minister. Living at the boundaries of society and of the Church, we may experience in ourselves in a way that is both challenging and threatening the anxiety characteristic of the " marginal person. The term "marginal person" is one that the German-American theorist and leader in the field of social psychology, Kurt Lewin, borrowed from ~ociological descriptions of immigrants to present a psychological theory of adolescence~ [The marginal person is] one ffho ~tands on the boundary of two groups. He does not belong to either of them, or at least he is not certain about his belongingness.., the characteristic symptoms of behavior of the marginal person are emotional instability and sensitivity. They tend to unbalanced behavior, to either boisterbusness or shyness, exhil6iting too much tension, and a frequent shift between extremes of contradictory behavior (Lewin. 1951).

In his application of this image Lewin describes phenomena quite familiar to those of us who have worked with adolescents: To some extent behavior symptomatic for the marginal man can be found in the adolescent. He too is oversensitive, easily shifted from one extreme to the Other, and particularly sensitive to the shortcomings of his younger fellows. Indeed, his position is sociologically the same as that of the marginal man; he does not wish to belong any longer to a group which is, after all, less privilege~t than the group of adults: bu(at the same time he knows that he is not fully accepted by the adults. The similarities between Marginality and Religious Life

the position of the members of the underprivileged minority and the adolescent, and between their behavior seem to me so great that one might characterize the behavior of the marginal members of the minority as that of permanent adolescence ( Lewin, 1953). The concept of a ’~permanent adolescence" might be applied in a most ~xtreme ,for~ to a psychopathology that has become quite popular in our day, r~:placing the hysterias of previous generations as the main focu~s of many members of the psychotherapeutic community. The Diagnostic and Statistical Manual of Mental Disorders III lists the following diagnostic criteria for the borderline personality disorder."

(I) ihapulsivity or unpredictability: (2) a pattern of unstable and intense interpersonal relationships; (3) inappropriate., intense anger or lack of control of a~ger; (4) identity disturbance ’manifested by uncertainty about several issues relating to identity, such as self-image,gender identity, long-term goals or career choice, friendship, values and loyalties; (5) affective instability: marked shifts from normal mood to depression, irritability, or arlxiety; (6) intolerance of being alone: (7) physically self-damaging acts: (8) chronic feelings of emptiness or boredom (DSM III, 301.83).

To qualify for membership in this group, at least five of the eight criteria must be aspects of one’s current and long-term functioning. In addition one must usually be over the age of eighteen. While many adolescents will demon- strate many ~aspects of the disorder, they are rarely consistent enough to meet the critei-ia. ’ Nbt all persons who are "marginal" with respect to their social status need be "marginal persons" in the psychological sense. The marginal person expe- riences himself or herself as ungrounded, as not really belonging. Those with marginal .status--poor people, minorities, the handicapped; the sick, the illi- terate, those unable to work; those in prison, those who are removed from the mainstream of the dominant social group, etc.--may experience themselves as well-grounded, as solidly belonging to reference groups that have very positive ¯ meani.ng in their own lives. They therefore do not qualify°as "marginal persons." Identification with Christ The Church is encouraging religious to maintain" marginal status among those with marginal status in our society and in our Church. We are asked to take a special portion of a meal that is offered to all the Church. There are many different situations in which the human face can be seen today deeply marked by tears, sorrow, frustration and despair. The phenomenon on marital break- down is wid.cspread. The young people of many cities feel rejected because there is no work for them. Racial minorities struggle for recognition and respect. Industry is split by resentments and bitter conflicL Whole peoples and communities live with daily violence, terrorism and ruthless suppression. in recognizing the presence of the suffering Christ in these situations, the Church is called upon first of all to be with these people, to share with them their pain and then to work for a resolution of conflicts, a reconciliation of peoples (Archbishop Derek Worlock of Liverpool to the World Synod of Bishops: Origins, Vol. 13: No. 21)’. 846 / Review for Religious, Nov,-Dec., 1984

Christ assumed marginal status: "Foxes have holes and birds have nests, but the Son of Man has no place to lie down and rest" (Lk 9:58): Sorhe of his relatives were marginal: "When you went out to John in the desert, What did you expect to see?... A man dressed up in fancy clothes?" (Lk 7:24). He urged his followers t6 assume marginal status: ~I am sending you like la.mbs amoiig wolves. ’Don’t take a purse, or a beggar’s bag, or shoes..." (Lk 10:3). He was also brutually realistic about the conseqtiences of such identification: "No slave is ~reater than his master. If they persecuted me they will pers.ecuie you too..." (Jn 15:20). A Jewish psychotherapist friend of mine once suggested t.hat any Christian who would care to know the consequences of identifying with Christ ought to r(ad the Kazantzakis novel, The Greek Passion. The hero-victim of the story has been commissioned by his village to portray the role of Christ in a’passion play. What iiappens to him in the process makes excellent Lenten reading! While Christ himself, had, and offered to his fbllowers marginal s~tatus, he was not a marginal person. He knew who he was, he spoke with authority, he chose to accept his destiny. He knew he was beloved 9f the Father and experiencbd acceptance in his special social group: i l~now mine; mine know me. And he knew what he was calling his followers to: "I have. given you an example" (Jn 13:!5). "Love one another as 1 have loved you" (Jn 15:.12)., In identifying with Christ we also tak~ on m~rginai status. We avoid becoming marginal persons by working at that level of ego-extension ,,that moves us from "!" to "we." In working at being brother or sister to Christ and to o.thers, in the building of community both within the congregation and at our apostolic sites, in striving with others in the Church to establish the "kingdom," we generate the belongingness that counteracts the alienation~of marginality. ,~

Propriate Striving ~ Belonging and identification call forth another aspect of the self that Gordon Allport labels "propriate striving." 1 do that which is appropriate for me, that which fits the emerging image of who 1 am and who ! am becoming: As 1 identify with groups and causes, ! initiate behaviors that arb consistent with the goals of the group, which advance the cause. Propriate striving thus has an integrative function with respect to the unification. of the personality. As one who puts on Christ, 1 seek to act as he directs--: "If you love me, keep - my commandments." As a member of the Church, I assume some respgnsibil- ity for her mission. As a member of a religious congregation, 1 seek~ to be brother or sister in the spirit and charism of our group and of our founder. Psychologists, who themselves must bear some responsibility for the dis- tortions of self-actualization evident in the narcissism Of the so-called ~’me- generation:" suggest that forms of commitment,’self-sacrifice ahd lives-lived- for-others are appropriate expressions of self-actualization in the mature adult. Identification with Christ and with his people is a process that can be Marginalit.v and Religious l~ife /847 psychically healthy as well as salvific. Perhaps some day we will come ,to dis~cgver that those of marginal status--the poor, the meek, those who suffer persecution for justice, the peacemakers--truly are blessed on this earth. I suspect that this discovery will be related toan appreciation of a lifestyle which frees individuals to live in the graced moment of now. 1 anticipate that we will grow in an appreciation of the simple yet iarofound interaction-rituals by which people give meaning to their daily lives. Through actions of attending to our daily needs and those of others, we "make belief" (in ourselves, our gro.ups, our causes, and our God) a reality for ourselves and for now. ¯ Certainly the Eucharist is a most salient expression of belongingness, identification, and belief. It is both a symbol and a form of"propriate striving" by Which individuals establish a connectedness which allows them to sustain marginal status without becoming marginal persons.

Stress Studies bf stress suggest that one does not survive on the edge for long. Even those who are very creative in accommodating themselves to the tensi6n of marginality have occasional forays of seemingly counterwoductive aggres- sion, regression’, and withdrawal. The more adjusted these individuals usually are, the more saiient their deviant moments may appear to themselves and to others. Knowing the pressures of life at the boundary, we may become more tolerant of those who withdraw or regress for a time. The tolerance will begin, as it usually does in a "wounded he.~ler," with the realization of my own need for moments away from the pressures of the moment. Could this be a time of incubation--that personal space which ultimately will give rise to new insight aiad energy and enlightenment and grace--or is the individual simply scared, tired, frustrated, or lazy? There is a tension in not knowing for sure, a tension that may enhance the frustration of marginality, yet one that cannot be elimi- nated. It is for the religious the one persistent "maybe." It is uncertain ground of hope. It is quite possible that religious who choose "marginalstatus" will at times experience themselves as marginal persons, and as such be subjeCt to the pressures exigeot upon the marginal person. Reflection on the behavior of adolescents in our care will provide hints on how behaviors in our own communities may be seen as adaptive or maladaptative aggression, regression, withdrawal, and thus pave the way to accommodation-with-respect to our own feelings of marginality. I believe that for good and for ill these responses are already evident among us, and perhaps have been throughout the history of religious life. Even eras ofgreat stability and security in religious life might be seen as the responses to the experience of marginality. Are not some of the ghettos of our cities the safest places for those with marginal status? 848 / R’eview for Religious, Nov.-Dec., 1984

The Call to Risk Today we hear a Church which calls us to risk, to move to the boundaries of the Church and of society. It is here at these boundaries that there exist the greatest opportunities for a creative response to the poor of ourday. Here also is the greatest danger. Religious often find themselves in a position to experience at close range the eventsthat affect the’ people whom they serve. The prophetic nature of religious life requires that religious embody the Church in her desire to give herself completely to the radical demands of the beatitudes. They are often to be found at the outposts of the mission, and they ta.ke the greatest of risks for their health and for their very lives (Religious and Human Promotion, 4, a.). When the boundaries are perceived as frontiers our vision is brightened with renewed faith and trust. We are all marginal with respect to the worlds of the unknown. We all live somehow at the frontier of tomorrow. Some, how- ever, position themselves to attend to that which has been. Their goal is restoration of a "sound moral order." Others face the uncertain future, a receptive field for their fantasies or visions, drbams or plans, desires or hopes. Their goal is a new world order. While we may find ourselves looking in either direction dt any. given time our real task and our joy is to be present to the moment at hand, to open our hearts fully t6 an incarnate Christ present and appealing to us ih all who draw near us or see us, or hear us--in all who through their poverty, love, and loyalty teach us what it means to be neighbor and, for ~us in a special way, what it means to be sister and to bE brother in, with, and to Christ.

REFERENCES

Allport, Gordon, Becoming. London: Yale University Press. 1955. American Psychological Association. Diagnostic and Statistical Manual of Mental Disorders I11, 1980. Erikson, Erik, The life Cycle Completed. London: W. W. Norton & Co., 1982. Hall, G. Stanley, Jesus the Christ in the Light of Psychology, New York: D. Appleton Co., 1917. Kazantzakis. Nikos, The Greek Passion. New York: Simon and Schuster, 1953. Lcwin, Kurt, FieM Theory in Social &’ience. London: Harper; 1964. Angela Merici and the Ursuline Mission: A Second Look

Teresa Leddchowska, 0 S."U.

,Sister Teresa is ihe author of Angela Merici:atid the Company of St. Ursul6 (Rome: Ancora, 1968), a principal source for Sister Mary Ann Fatula, O.P.. in her article "Angela Merici and the Ursuline Mission" (January] February. 1984, pp. 1!3-123), In her covering letter, Sister Teresa wro!e of her appreciation for Siste~r. Mary Ann’s article, but felt that some precisions should be made regarding her own ideas. She writes in ~the.hgpe~that "a sincere dialogue would be enriching:" The author ma~ be addresse~t: St. Teresa Eed6chowska. O.S.U,: ul. Bohater6w Stalin~radu 9:31-038 Krakow, Poland.

The interest whic"h the great figure of Saint Angela Merici continues to awake ~n various parts of the world is a source of deep joy for me. I welcomed therefore Sister Mary Ann Fatula’s article "Angela Merici and the Ursuline Mission" in Review for Religious (January/February, 1984, pp. 113-123), finfling there evidence of the bonding which the veneration for the Foundress of the Ursulines effectuates between you in America and those of us in Europe who are al~;o devoted to her. ,~ For myself, in veading~these pages I felt very close to you. 1 love America, which I have visited several-times and where I was always received with kindness and cordiality. It is this love and gratitude 1 bear which gives me hope that you will allow me to bring some further precision to an article that contains some excellent observations, but which, in several points, differs considerably from my own understanding 9f the Ursuline mission and charism. In recent y.ears, my ideas on the subject of our m~ssion and.charism have grown at once more mature,and more synthetic. I should mention in passing that recent research in Rome ha~ made it~appear that Angela did not have an active participation in the apostolate to the incurables--a fact which in no way alters my own vision of the spiritual profile of the Madre. 849 1~50 / Review for Religious. Nov.-Dec., 1984~.

1 do hope that the sincere dialogue 1 intend in these pages, offered in a climate of affection~and openness, will profit the reader, and perhaps deepen our understanding of the Ursulines’ religious identity. In studies such as this it is important to distinguish between historical facts and their interpretation, in particular, their theological interpretation. These are distinct domains, They pertain to different sciences, and have to be studied with different methods.

Historical Facts Saint Angela’s Connection with Religious Life We have to search for the origins of Saint AngelaTs work in the lay Christian movements of the fifteenth and sixteenth centuries. To my knowl- edge, no document shows Angela in any close contact with religious families of women. She herself was not a religious, but a Franciscan tertiary. She founded a "company," a term often used to designate one of the then numerous confraternities. The document which records Angela’s election as superior calls her company a "societas seu confraternitas." Finally, the structures of her primitive Company were very characteristic of confraternities. These were generally headed by lay governors, men and women, and were devoted to helping different categories of people in need. "What is really new and rather strange in Angela’s new "Company of Virgins of Saint Ursula" is the fact that its members--not the lay governors but the young maidens governed by them--were consecrated persons. The acts of foundation of the "Company" in 1535 reveal that Angela, who had herself emerged from among the laity of Brescia, had introduced into her Company, four years before her death, this novel element of consecration." something totally unknown to the confraternities of that time. It is this inno- vation which was to bring the Company closer to t~eligious life in. the future. These facts allow us to draw the following conclusion: The’ line of Angela’s personal development goes rather from within the laity to the embrace of at least one essential .element of religious life, than from one, more restricted form of religious life to another, more open kind of structure. Ne.ither in her writings nor in other contemporary evidence do we find indications which would permit us .to see Angela as introducing some new pattern of religious life, some more open form of religious life. She created a new type bf con, fra- tefnity, characterized by a membership composed of consecrated persons. This is the "new form of life" mentioned by Angela’s friend Co~.zano, and cited in Sister Mary Ann’s article on page 117. It is to be observed that Cozzano wrote those words when he encountered opposition to the practice of consecrated maidens living in the world, living outside of, a religious order, This opposition also explains the climate of his polemic. But this opposition burst on the scene only after Angela’s’ death. It is impossible, then, to see Angela as an innovator of religious life..This Angela Merici and the Ursuline Mission /851

does not militate against another important fact that, as Sister, Mary Ann wrote, Angela did’make a great c6ntribution "to the historical emergence of modern’ apostolic communities of women." But there is no evidence, either in her writings or in contemporary documents, to show that Angela was at all conscious of this influence, or that.she had foreseen the future. Structures of Governance for the New Company In her Rule~ Chapter XII, Angela wrote: For !’he government of the Company there shall be elected four of the most capable among the virgins, together with not less than four matrons who are widows, prudent and of honorable life, and four men of experience and tried virtue. The virgins should act as teachers and guides in the ways of spiritual life, the matrons as mothers careful for the welfare of their daughters .... while the four men should act on their behalf as helpers and fathers in the current n~eds of the Company. The virgins are then mistresses and guides in the spiritual life. Nevertheless it is not they~ but the widow-matrons who govern. In the Prologue of her Testament Angela addresses only them, and their role appears clearly in her writings, as well as in the documents of the primitive Company,~ Secondo Libro Generale. These texts have a~ crucial, importance for our interest here. They show clearly that the Company founded by Angela was governed by lay people, and that in this structure t.he first Ursulines--the "Virgins of Saint ¯ Ursula,’--were merely subordinates toward whom the educational and forma- tional action of their lay superiors was directed. The~e structures, established by Saint Angela, were from their very nature transitory. They inevitably called for an evolution. In the first place, they were bound to the mind-set of the sixteenth century and could be effective only within the context. Furthermore, it is hard to believe that the widows and lay governors could continue to "educate and govern" these consecrated maidens once they a~quired a certain degree of maturity and experience. In point of fact, these structures of St. Angela did not last. St. Charles Borromeo reformed Angela’s Rule forty years after her death, and transferred authority in the Company from the widows to the maidens themselves.’ Ifa virgin has the necessary qualities to be elected as Mother of the Company, She has to be preferred because, as opposed to the widow, she is a daughter of the Company ¯ and ~has been nourished with its milk. In a~ probability the virtues indispensable for a ’mother will shine more brigh!ly in one who has always lived in their practice [The Reformed Rule. Brescia, 1582). This change introdhced by Saint Charles is indeed essential. It would, th_.en, be impossible for us today to return to the actual structures established by Saint Angela. On the contrary, what is possible and what must be done is to,return to her spirit.

The,Evolution of the Company There is not a word in Angela’s Rule or in her other writings which would 852 / Review.for Religious, Nov.-Dec., 1984 reveal her vision regarding the inevitable evolu.tion of .the.~new Company. Ignatius Loyola foresaw even in detail what he intended his Company to become. The only remark Angela made on that subject is to be found in the last legacy of her Testament: "If, with change of times ahd circumstances, it becomes necessary to, make fresh rules, or to alter anything, then do it with prudence after taking good advice." In fact, then, we do not know if the foundress had any such vision of the future. We do not know what were her specific intentions which, according to Perfectae Caritatis, are an essential element of the identity, of all religious families. We do not. know what mission Angela entrusted to her Institute: her Rule does not mention any specific form of the apos’tolate.

St. Angela’s Spirit If Angela did not leave specific directions concerning the evolution of her Institute, or identify it.s mission~ she did transmit to her daughters her own spirit and charism through her writings and her example. These two sources, w.hat she wa~ and what she wrote, are so ricti that Ursulines could draw from them until the end of time. Angela’s spMt is one of charity and Christian love, a spirit of joy that is filled with apostolic zeal. But hers also is a spirit of evangelical radicalism, a spirit of prayer, of renunciation and penance: She put.great emphasis on the three evangelical counsels of chastity, poverty and obedience as seen from a very exigent perspective. If one is to avoid the risk of falsif.4ing or deforming An~ela’s spirit, one has to envisage all these elements: St. A ngela’s Charism Angela’s charism unites contemplation with apostolic zeal. This charism, however,: !s so rich that from the earliest days her daughters began to interpret it in different ways. At the beginning, the great majority of them were impressed by the way Angela lived her consecration without retiring from the world, and they wanted,to follow, her example. They formed that branch of the Ursuline family Which was to evolve into what we would now call a secular institute. The maidens had no determinate apostolate. Their special mission consisted in witnessing by their example to Christ’s love for each human being. They had no communal life in the sense that it is practiced in convents. And they were free, as Angela was, to dedicate themselves to different ways of serving the Chu. rch and their brothers and sisters, each one according to hercapacity and jndivii:lu.al vocation. However. also from the beginning there was a growing number of Ursu’ lines who were fascinated b~, a particular aspect of Angela’s charism, one which, with time, began to play a progressively greater role in her own life: Angela was he~:self a born educator, ahd this brought her to found this strange "Company of Saint Ursula’--without prejudic~ to its spiritual dimensions--:" to become an educational institute. The writingS of theMadre, so rich in Angela Merici and the Ursuline Mission sPiritual doctrine, could also, from .a different perspective, provide an excel- lent, brief manual of pedagogics. A significant part of Angela’s daughters, in fact, did interpret the charism of their Mother in that manner. They began to open orphanages, residences, and.schools, These,.in turn, brought the Ursulines themselves to~adopt a communal lifestyle. With time, and under pressure of circumstances and events, these virgins gave birth tb another branch which, after iis .monastic transformation, was to become the most numerous in the great Ursuline family.

Conclusion These are the incontestable l~acts. On the basis of these facts ix’ is clear that Angela’s charism simply cannot be untlerstood in any one way. It has always been possible to interpret the Ursuline.~harism in several ways, and in fact this is happening even today in the different branches of the Merician family. In consequence of these facts, the different kinds of Ursuline apostolic activity should not be seen as a lack of fidelity to Angela’s charism. It would be an oversimplification to see them that way; betraying at the same time an ignorance of the basic pluralism th.ht ig inherent in the Ursuline Institute.~

Theological Reflections Ursuline Identity ’ ’ Up to this point we have been moving in the realm of historical fact. In the face of the pluralism we have discovered, though, another problem arises spontarieously: What about Ursuline identity? Who ar~ Ursulines?’What is their specific mission? Now we are no longer in tl~e area of history but of theology, for ~this is a theological problem. If in history we must base ourselves on documents, in theology we must base ou’rselves on pr~inciples. Our conclusions, furthermore, will di~pend on the principles.we employ. There is a tendency today, in the case of religious communities, to use sociological methods, and thus to draw our conclusions on the basis of purely human argumerita[ion. But a religious family is not a simple sociological grouping, and the laws which govern its’life are specifically different, laws and principles. Indeed. it is God himself who ~ntervenes directly in,the develo.p- mental history of the vocation of a fourider, as indeed of ea(h religious. Thus, whai we aredealing with here is a divine-human reality. This is why, after familiarizing ourselves with the historical data, we should then reflect on the problem of our religiou,~ ider~ti.tY explicitly in the light of principles drawn from Scripture and from~the directives of the hierarchy to whom God has entrusted the task of governing us: "Who hears you, hears me" (Lk 10:16), and "Feed my sheep" (Jn 21:17). ". ~The decree Perfectae Caritatis of Vatican II, to which Sister Mary Ann makes reference in her article, provides us with the principles that should serve 1154/. Review for’Religious, Nov.-Dec. 1984 as the foundation for our understanding of religious life. Of course these are general principles, and thus in some way valid for.each religious institute. According to. Perfectae Carit.atis, one characteristic feat.ure of a religious institute, besides the profession of the three evangelical counsels, is the com- munal character both of such institutes and of their missions: "It is.for the good of the Church that institutes have their .own proper characters and functions" (n. 2). "Function" here means "mission," though in die time of Vatican II this term was not yet so current in the context of religious life. This citation from Vatican II asserts that a religious congregation is not simply a group of individuals, each member of which freely chooses his or her own field of activity according to each one’s personal ,vocation. Rather a religious congregation is a body, a community-team engaged in realizing the same task/mission in the service of.the Chu,r.ch. Research in the las.t few years has discovered anew the efficacy of such concentrated activity, revealing again the tremendous contribution of religious communities in various areas of human life through the ages. Obviously, each member must work in a different way--according to each one’s capacity and creativity, and according to the, needs of the particular community of which he or she is a member. In human society, different is the labor of the bricklayer, of the engineer and of the locksmith. But they are, all of them in their several ways, working at the same undertaking.,Different, too: are the talents and charisms God gives to the individual members of a religious institute. Nevertheless the members are to engage themselves, each ,in his or her own way, in the realization of the same mission. A religious who wants to live and work according to personal vie~vs, with on!y casual participation in the common effort of the congregation, would effectively exclude himself br herself from the community. Such a person_would soon lose the sense of vocation, and run the risk as well of drawing others along the same way by his or her example. The dissolution of the community would then be the sad result of such an attitude. The same text of Perfectae Caritatis insists off the fact that religious com- munities are in the service of the Church and: that the Church needs workers in all fields of apostolic activity. This is why all congregations should not do the same work. why it is essential that each find its own specific function in service to the Church. This sp,’ecific function or "mission," then, is an essential element of religious life. one on which depends the identity of. each religious family. Each member, by his or her vocation, is invited to join the common effort of that .community, and.to consider its mission to be his or her own. But how is one to find the identity and the specific mission of, a congrega-~ tion? This is a question of vital importance, one which the same passage of Perfectae Caritatis helps to resolve: Therefore the spirit and aims of each founder ~hould be faithfully accepted and ’ retained, as indeed should each institute’s sound traditions, for all of these constitute the p,atrimony of an institute. A ngela Merici and the Ursuline Mission

These are the general principles. But general principles alone do not respond to our urgent question: What is the identity of our own Ursuline religious family? ,.~ -We have already seen that we know nothing about Angela’s specific intentions concerning the structures and mission of her institute. Her charism can be, and in fact was, interpreted in a variety of ways by the numerous branches of the Ursuline family. , -On the other hand, we do know very well the spirit of our Foundress. In fact. to be faithful to our identity we have only to accept this spirit in all its dimensions and to live acco.rding to its directions. -A further element remains, as also indicated by our passage from Vatican II. According to Perfectae Caritatis. religious families must also maihtain the sound traditions which, together with Saint Angela’s spirit, constitute the "heritage" of our institute. As we have seen. the "Ursuline tradition" is not the same for each branch of this broad religious family. In my study In Search of the Charism of the Institute (Rome. 1976), 1 have tried to explain the implications of this situation more fully. The overall conclusion is that each branch of Saint Angela’s family has to study its own traditions in order to discover its own identity withifi the Merician heritage. At this place a further remark is of great importance: The individual member, anxious to understand her own identity, has also to return to the grace of her personal.vocation from God. Each member was called, not to be - "Saint Angela’s daughter in general,:’ but she was called to be a member of this specific Ursuline branch. She was called to make her personal adaptation to that branch’s mission and to its sound traditions. To find her own identity, she must remember that she has engaged herself in the enterprise of Ursuline life. and in that moment of decision, it was also clear that God did not call her into this concrete community in order to destroy everything which existed before. so as to build from its ruins her own vision of religious life, .governed only by her own fancy. Rather. God called her to collaborate as far as she was able in realizing the communal mission of that specific branch. This answer, however, should be quite diffe.rently nuanced when applied. not to an individual, but to.an entire branch or community of the Ursuline family. Vatican I1 and more recent documents from the Holy See are quite clear on that point: They ihsist that religious.families have the duty of realizing their particular mission in a creative and dynamic manner. They must remain 6pen to the future, able to adapt to actual needs while respecting the sound traditions of the past. and. which is obvious, they must be prudent, under- standing fully the limits of their possibilities. In the light of what has been said, it seems that Sister Mary Ann’s problem with the "fourth vow"--which after all was practiced only in one of the French congregations, the Paris one need have no great importance for the whole Ursuline tradition. Sister Mary Ann was right when she asserted that the 856/ Review for’Religious, Nov.-Dec., /984

ursuline tradition has always emphasized education rather than instruction. And education is indeed a very broad concept. There is a further problem indicated by Sister Mary Ann which, it seems to m% sets forth a painful tension in our family today. However, I cannot agree with her conclusion when she writes: The choice before a cotnmunity is not just whether or not to continue to take a fourth vow of instruction. It is rather the Choice of whether or not to say what one is living and to live what one is saying (p. 122). This is not a choice at all. To build a religious community on ambiguity is to poison it at its very roots. ~’ One might’ ask, though~ why such an alternative’need have arisen inthe first place. The "missiori" of an institiate,’ after all, is far from being a rigid formula. The "mission" of an institute is simply what Goal expects from that’ institute in the reality of its present situation, and ihei’efore within the limita- tions of its present, real possibilities. ! simpiyodo not understand why a community would:have to choose a mere repetition of its past. In fact, the Church h’erself warns against just sfich an attitude, recofnmending instead that institiates respond to new conditions of life, endeavoring to maintain an ongoing renewal (Perf~ctae Caritatis, n. 2); If any one form of our educational apostolate should become impossible to maintain:’ or should no longer resp6nd to actual needs, ihe congregatiofi~’ has the duty to reflect in common for the purpose of searching out those modifica- tions which have to be introduced for the sake of/he 9postolate. The-field of education is so extensive that it ought always to be pOssible to. find new approaches. ¯ ~ In Poland we had ekperience of tt~is necessity in recent’times. Wh~in our schools were closed under the Nazi occupation, the PoliSh Ursulines, in dra~ matic circumstances and at the risk of their lives, found other ways of continu- ing their educational apostolate. The recently revised Constitutions of the Ursulines of the Roman Union (the branch"to which 1 belong) have fouiad a way to formulate our mission which rbmoves all ambiguity, even as it opens up broad vistas for the future: "Education ,cent’ered on evangelization is the specific.form of our mission." The Constitutions go On tO enumerate in order of priority specific areas for oureducational apostolate. In the first place comes cat6chesis and training of catechists. Secondly they mention preevangelization, helping people’to accept the ~Word of God, Schools’ come only in third place. Finally, the Constitution~ also proVide a long list of possible situations in which our educationa/apostolate might develop. All in all, it would seem tobe rather difficult to find a field today whi~re an Ursuline couldnot function as an ed ucat or~ "" In consequence, there really is no reason for discouragement. Rather, as Sister Mary Ann suggests, we’ ought firmly believe that Angela Merici and the Ursufine Mission

the choice to trust in .joyful confidence the Spirit who leads into the future is to choose fidelity to the very heart of the heritage which Angela Merici has bequeathed not only to her Company of Saint Ursula. but also to countless other consecrated women whose apostolic life in the Church has been made possible by her innovation and inspiration (p~ 123). Our obedience to the Holy Spirit, however, like that of Saint Angela herself, has to be firmly anchored in the total context of such obedience. You should obey first the commandments of God, secondly Holy Mother the Church, for Truth Himself has said. "He that hears you hears Me," thirdly your bishop and pastor, fourthly the governors of the Company and finally all categories of legitimate superiors (see Rule IX). Th~ same Holy Spirit "whose counsels and inspirations are constantly to be heard in our hearts" also directs the Church and its pastors and superiors, and he cannot be in contradiction with himself. We have, then, to accept ,his word in its fullness, whatever be the authentic source from which it arises. 16 Writing above of Saint Angela’s spirit, we insisted on the danger of a unilateralism which would risk falsifying the authentic notion of Angela’s charism. But I would not want to end my article on sonegatiVe a remark. Rather, at the end of this dialogue with you, I would very much hope and pray for all my American friends that your love for Saint Angela will never die out, that you will always retain your enthusiasm, your joyful dynamism and your confidence, and that you will grow eve’r deeper in your knowledge oUthe Merician heritage.

Editor’s Note: ’Sister Mary Ann Fatula had an ~pportunity to preview this response to her earlier article. In ,expressing her own appreciation for Sister Teresa’s article, Sister Mary Ann writes that the several ideas with which Sister Teresa disagrees are not conclusions which in fact Sister Mary Ann was suggesting. She trusts that a ~areful reading of both artiCles will make this evident. Waiting for the "Good Stuff"

Alois O’Toole, C.F.X.

Brother 0~Ioole teaches Freshman Religion in the Xaverian Brothers’ St. John’s High School: S.hrbwsbi~ry, MA 01545. He has also had experience in other schools here and in Kenya, where he served as novice~master.’

Our tit!e~ stems from an occasion when D.J., my ten-year-old grandnephew, took me to see a reissue of Walt Disney’s Fantasia: I had been a fanatic about this film. since its original appearance in 1940. Indeed, I had taken my niece, D.J.’s mother, to see it when she was a little girl! When the film played in Boston a few years ago, she bought two tickets for her son to take me to it. He had also seen it before with his mother, and was quite excited about the prospect. The lights had gone down, and Deems Taylor had just begun his delightful introduction of the soundtfack when D.J. excused himself saying: "Gonna get some more popcorn!~and headed for the foyer. He was gone forso long that I became concerned -- however reluctant 1 was to admit to any lack of confi- dence in his ability to take care of himself. When he finally returned and casually sat down, 1 could not but whisper: "What in the world too~k you so long?" "Oh, nothing," he said, ~I was just waiting for thee good stuff." He had missed the entire treatment of Bach’s Tocata and Fugue, that visual/auditory masterpiece which achieves such delicate beauty in its unique interplay between sound and color. He missed some of Tchaikovsky’s ele- gantly droll and whimsical ]the Nutcracker Suite Which was but’ prelude to Duka’s The Sorcerer’s Apprentice because it has Mickey Mouse in the leading role--his idea of the good stuff. Somehow the commonality of his outlook struck me forcefully, and I became distracted during the remainder of the film by the thoug,ht of how often we miss so much of the gloriousness of the present because weare waiting 858 Waiting for the "Good Stuff"/859 for’the "good stuff." We pass up many small chances of doing a little good while hoping for the big opportunity to do a lot of good; we heedlessly walk on the buttercups looking for a bed of tulips; we ignore the genuine i-caching out in a sincere offer of friendship by those close to us While"waiting for the meaningless" wave of the hand from an artificial glamor-pe~on passing by. We confine our interests and endeavors to a very narrow and limited concept of what has value, and concentrate our efforts on goals we uncritically accept as good because others have said they are, even though they actually contra- dict our professional aims in life. I have thought often since that, in an effort to portray Christ from yet another viewpoint, this may be a helpful way to think and talk.about his life’s endeavors, for surely he came to show us what truly has value. His public life was a constant tension of contradicting and counteracting prevailing notions of what was good. Even apart from his continuing and bitter battle with .the Pharisees, Sadducees and religious leaders, he frequently had to try to correct the values of his relatives and neighbors, ~nd friends like Nicodemus and Martha. But for us, perhaps his most meaningful lessons on what is good came in his interaction with his disciples. ,~ ° The ’0nly thing that mattered in the life of Christ was the will of his Father. All else that he did and taught flowed from his adhesion to that. The letters to the Hebrews emphasizes strongly that the words of Psalm 40 were the theme of his life: "Wherefore, on coming into the world, Jesus said: ’Sacrifice or oblation you did not desire, but a body you have prepared for me; Holocausts and sin offering you took no delight in. Then 1 said, As is written of me in the book; I have come to do your will, O God’ "(Heb 10:6, 7). Significantly the first recorded words of Jesus were: "Did you not know 1 must .be about my Father’s business?" (Lk 2:49). Over and over he insisted that he did only the things his Father had told him to do (Jn 5:19;’5:30; 6:38), he said only the things he was told to say (Jn 7:16; 8:26), Before going to his passion he gloried that he had finished the work the Father had given him (Jn 1.7:4), and he proclaimed that he went forth because "the world must know that I love the Father and do as the Father has commanded me" (Jn 14:31:). His last words--as the first--referred to what the Father~,wanted of him: "Now it is finished" (Jn 19:30). Repeatedly Jesus tried to bring his followers to accept this ideal also. When the "seventy-two" came back from their first mission gloating in their ability to work miracles and cast out devils, he told them that success was not important but pleasing the Father was (Lk 10:17, 18, 20). When it was implied to him that Mary and his own family deserved special treatment he affirmed that not their blood relationship to him but only their obedience to the Father would merit them a reward (Mt 12:47-50). He insisted that his mother’s glory was not in bearing and suckling him but in her receiving and loving the word of God (Lk 11:27, 28). The lesson came hard to his followers. Their ideas of what was the "good 1~60 / Re(,iew.[br Religiousl Nov.-Dec., 1984 stuff" were ideas common to all of us: possessions, popularity, security, achievements, power, glory. Before they would follow him they were inter- ested in what kind of house he could provide them. He told them not only .would they have no home (Jn 1:39) but they would have tO give up everything, having not even a second cloak or a belt or sandals or money (Mr 10:9, 10). They had to give up all concern for material things and for the morrow, and live in trust of God. What was in it for them after that? Nothing in this life but persecution and martyrdom (Mt 10:16-23). James and John were particularly interested in wielding power, consoli- dating their position, providing for their own glory. They wanted to burn down the Samaritan town that would not receive them (Lk 9:51-56); they asked to be closest to Christ in his glory (Mk I 1:35-37). Peter too revealed what he held to be the "good stuff7 when he scolded Christ for uttering nonsense about being put to death (Mk 8:32, 33), when. he wanted to en- shrine himself and James and John with Christ and Moses and Elijah on Tabor (Mk 9:5), and when he cut off the ear of the servant Malchus (Jn 18:10, I1). Indeed all the apostles showed they were uncomprehending.of Christ’s message in such.,things as their concern about public opinion when they "approached him and said ’Do you not realize that the Pharisees were scandalized when they heard your pronouncements’ "(Mr 15:12): They were insensitive too, to Christ’s love for children when they tried to shoo away the children’s mothers who were presenting them to him (Jn 6~i5). Not only" were they uncomprehending of Christ’s prediction of his passion, but they turned from this in order to discuss who of them was most important (Lk 9:43-46). John tells us that the people wanted to make Jesus king after the multi- plication of the loaves and fishes (Jn 6:15). This gives special significance to Matthew’s use of the word insisted in writing: "While dismissing the crowds, Jesus insisted that,, the disciples get into the boat and precede him to the other s~de" (Mr 14:22, 23). Again the "good stuff," as they had envisaged it, was denied them. Even after Christ had delivered himself up to his enemies, willingly endured ignominy and death at their hands, and then fulfilled his promise of resurrection, the message did not get through. When he joined the two disci- ples on the road to Emmaus that Easter evening, and invited them to talk about, how they understood what he had done and why they were leaving the others, they revealed their disillusionment. They did not question the purpose of his death or the fact of his resurrection, but only his failure to do what they had determined he should: "We were hoping that he was the one who would set Israel free" (Lk 24:i3-18). The ascension scene seems to me one of the most poignant in the gos- pels. Despite Christ’s efforts to "pull it all together" for his chosen ones, to Waiting for the "Good Stuf[~’] 861

show them that his obedience to his Father’s will achieved the victory of redemption and resurrection, the last thing they said to him on earth was a pitiful indication of the tenacity with which they rejected all that he had said, and clung to their own.set of values: "Lord are you going to restore the rule of Israel now?" (Ac 1:6). Still waiting for the ~.good stuff’!! The disciples’ ideas of what was good and desirable were those held by so many of their countrymen. They were chosen to receive a special message, to be an advance guard of all those called to rejoice in the Good News that what was generally accepted as "good stuff" was not good but an illusion, a form of slav.ery, of darkness. They were offered an unburdening, a freedom from the bonds imposed by the standards of their society. But they could not even understand the invitation. It is easy to see ourselves in all this. Despite years.of posing as disciples, despite cumulatively months and months of making retreats, despite reading shelves and shelves of spiritual books, attending innumerable conferences, convocations and institutes, listening to endless talks and sermons and dis- cussions, our ideas of the "good stuff" are often more those of the world than of ChriSt. But at least it cannot be said that we do not understand the invitation. We understand it well. We have seen what can be achieved by those who accept it. We hold them as heroes and heroines; we envy them, we read about them with delight; we enjoy their company and their friendship. We also know what the Holy Spirit did for the apostles. Arid we know that until we want eagerly and pray earnestly that he come to us in his fullness, until we open ourselves to his love and let ourselves be charged with his zeal, we will wallow~in mediocrity. We~realize with John that "If we say "We tiave fellowship with him’ while continuing to walk in darkness, .we are liars andwe’do not act in truthY (l Jn i:6). We acknowledge with.John that "lf anyone loves the world, the Father’s love has no place in him, for nothing that the world .affords comes from the Father. Carnal allurements, entice- ments for the eye, the .life’of empty show--all these are from the world. And the world with its seduction is passing away but the man who does God’s will endures forever" (1 Jn 2:.15-17). Only our surrender to the Spirit will do. for us what it did for the apostles and all the saints: it will let us live. our lives not waiting for some fantasied Mickey Mouse adventure, some vague’happiness or nebulous success, but fully and intensely in a present that is glorified by its complete dedication to the love of the Lord alone. The Benedictine Prayer of Beauty

Matthia~ Neuman, 0 S. B.

Father Neuman has contributed to these pages before. His :popular "The Contemporary Spiritu, ality of the Monastic Lectio" is still available as a reprint~ And the issue of January/February, !983, carried his ";Am I Growing Spirituall.i,? Elements for a Theology of Growth.~ Father Neuman continues to reside in and teach theology at St. Meinrad Archabbey; St. Meinrad, IN 47577. ’

yin to capture the full reality of Christian prayer is like grasping a translucent lake mist on a cool September morning. From’a distance the mist seems solid, enveloping everything, ,its shape clear, and etched against the surroundings.. The mist’s clarity invites you with 6onfidence. But the nearer one draws, the ;more the mist fades into the surrounding countryside; you reach for the hard edge and it disappears. The phenomenon,of’ prayer; that elusive meeting of the twin mysteries of God and the human heart, cannot be otherwise: From a distance it appears quite substantial, but its depth remains, hidden, mysterious and ineffable. The mist from afar tbuches trees, rocks, lake and houses~in different ways; it displays myriad forms and moods. So does Christian prayer. But as the mist ultimately returns to the brooding depthof the lake, so all forms of Christian prayer rece~de into.a mysterious God whose creativi.ty knows no limits. The root of true prayer echoes the haunting cry of the Psalmist: "Deep calls to deep in the roar of water’; (Ps. 41, 7). ’~ This article describes a form of prayer, one of those distinct moments when the divine mystery toucfies human beings with a seemingly definite form and feel. Theologians like Urban Holmes, Friedrich Heiler and ,loseph .lung- mann analyze the diverse ways that prayer may be examined as a human process, an activity to be studied and parsed.~ In our modern critical era the phenomenon of prayer is continuously dissected by such disciplines as com- parative religions, the philosophy of religion and the psychology and sociol- ogy of religion. Their research has indeed strengthened the traditional 862 The Benedictine Prayer of BeauO, /863

Christian understandings of prayer with insights and theories that offer impor- tant clarifications into how we raise our hearts and minds to God.2 In this a~ticle I shall utilize the above disciplines as well as an historical perspective to identify and develop a special type of prayer which arose within the Benedictine. monastic tradition. For lack of an accepted terminology I have called it The Prayer of Beauty. No other phrase seems to capture all the particulars of this practice. Like any definite form’of pra3)er it defies absolute categorization, yet the evidences of its presence seem clear-cut in the long view of .historical perspective. An articulated theory of this prayer has frequently been lacking in the reflected ttioughts of Christians who prayed in this way, yet their concrete expressions leave little doubt about its presence and richness in relating them to the Mystery of God. Those familiar with the traditions of Benedictine spirituality will recognize that this Prayer-of Beaiaty bears close tibs to the practice of lectio divina.3 Yet I am convinced that the Prayer of Beauty forms a unique and sep.arate way of praying; hopefully this article will establish that conviction. This style of prayer developed slowly through the centuries and not always in logical fashion. The many experiences of numerous unknown monks and nuns showed that its method worked in joining them lovingly to,that Divine Mystery they sought and worshiped. ~The Prayer of Beauty became and remains most assuredly an integral element of the Benedictine ethos of Chris- tian monastic life. It needs open acknowledgment as a partoof the Benedictine charism :of religious life in the Church. From this point of origin may its fruitfulness continue to spread to many others ,in the Christian world and beyond. In the following pages I hope to provide a clear formulation of this Prayer of Beauty so that it may be more deliberat.ely recaptured, assimilated and developed. These are tasks which fall to a theology .of prayer and such is the primary intent of this article. However, it is also my fond hope that readers wile begin to appreciate and practice’this form of prayer in their own Christian living For a primary goal of all Christian theology is moment of relationship between the Mystery of God and the human heart.

Preliminary Description Before going into the particulars of historical ~rigin and development, a beginning ttescription of this prayer will serve to guide our reflections, The Benedictine Prayer of Beauty is a way of praying which begins with a positive appreciation .of sorhe natural/human or artistic beauty and then moves from that limited beauty into an appreciation of God as the Absolute and Infinite Beauty. Our investigation will examine the various aspects of this description through I~oth historical and modern critical lenses. As mentioned above the philosophy of religion has been particularly help- ful in distinguishing forms of prayer. For example, a structural analysis of human communication can identify various kinds of prayer according to the 864 / Review for Religious, ":Nov.-Dec., 1984

components involved in the specific act of communicating. Since prayer may be broadly defined as a communication between a human person or persons and God. the basic structural elements will be threefold: I) a particular view of the human person: 2) a particular view of God, and 3) a specific form of communication. The .different contents of these three elements will create divergent styles and forms of prayer. Indeed a change in just one of these elements ever so subtly effects adjustments in the remaining two. As the image of God might change from a severe overlord into a loving parent, one is forced into a reevaluation of self as a loved child (instead of punishable slave) and a reevaluation of communication as trusting response (instead of fearful anxiety). Every act of prayer in fact contains within it implicit assumption~ of who God and the human person are, and what is the best way that communication occurs between them. Moreover. psychologists of religion have noted that prayer attains a definite style and becomes powerfully effective when there qs a harmony between the three structural factors. An integrated spirituality pushes toward an interlocking consonance between who God is. who the person is, and how we communicate.4 The Prayer of Beauty we are considering contains interlocking meanings for the three structural elements. Its view of the human person acknowledges and stresses the abilities of imagination, sensitivity and intuition particularly as these unite in an act of appreciating something beautiful. This prayer flows out of a psychology that gives high priority to those aspects of t_~he human psyche involved in an affective and creative assessment of life. This prayer has a vision of God as Absolute and Infinite Beauty, a mysterious beauty which underlies and may blossom up through all limited and passing forms of beauty.S Lastly, the,Prayer of Beauty sees the act of communication between God and human beings happening directly within an.experience of appreciat- ing the beautiful. The contents of this communication urge an appreciative frame of mind and all that it implies for human we.ll-being. In sum, this prayer affirms that natural and human beauty possess an innate capacity and direc- tion toward transcendence; they are points at which God may become present in human awareness.6 My contention is that this Pra~,er of Beauty was recognized, practiced and developed within that Christian monastic tradition of Western Europe called "Benedictine." It arose out of several factors which contributed to the forma- tion of Benedictinism itself. Thus it has been and remains a natural form of Benedictine prayer. From ~hat source in the communities of Benedictine men and women it spread and influenced the larger Christian heritage in the West. To know, love and teach this form of praying remains a true portion of the ministry of prayer for the Benedictine charism. One might note that similar traditions of a Prayer of Beauty have long bi:en pres.ent in other great religions of the world, just as forms of Christian meditatign find comparable practice in Hinduism and Buddhism. Let one example suffice, a quote from the sixteenth-century Hindu mystic, Dadu: The Benedictine Prayer of Beauty/ 86"5

When I look upon the beauty of this Universe I cannot help,.asking: ’How, O Lord, did you c~me to create it’? What sudden wave of joy coursing through your being com- pelled its own manifestation’? Wa~ it really due to a desire for self-expression, or s,mply on the impulse of em~iion? Or was it perhaps just your fancy to revel in the play of form’? Is this play then so delightful to you’? Or is it that you would see your inborn delight thus take shape? Oh. how can these questions be answered in words: only those who will understand. That is why your universe, this creation of yours, has charmed me ~so--your waters and your breezes, and this earth which holds them. with its ranges of mountains, its great oceans, its snowcapped poles, its blazing sun. because, through all the three regions of earth, sky and heavens, amidst all their multifarious life. it is your ministration, your beauty, that keeps me enthralled. Who can know you. O invisible. unapproachable, unfathomable’? Dadu has no desire to know’, he is satisfied to remain e.nraptured with all this beauty of yours, and to rejoice in it with you.7 This Prayer of Beauty is an enriching and valuable kind of prayer which needs recapturing in our modern Western Christiaia culture so often burdened by residues of past dogm.atisms,and overly severe asceticisms. At the same time we recognize that the presuppositions of this prayer will always provoke opposition from some individuals. A few people will instinct_i.ve, ly fear ~ts positive 9ssessment and use of the emotions and imaginauon: they-are,indi- viduals who have not been able to,positively interiorize those human abilities in their living of faith. Those who see the Christian faith as almost ex, clusively a dogmatic or moralistic religion will have.no time for the "appreciation" which this prayer so highly values. And, thoseowhose image of God continu- ally reflects a judgmental severity will struggle ,with God’s My.stery as Infinite Bea,uty. Such hostilities and oppositions wil! always be present, but they can- not nega,te the benefits that this Christian prayer has effected in many Christ tian lives. Neither should they hold, usoback from recapturing those riches and letting them become a part of Christian p~rayer in the world today. Let us then pro’ceed to a surv~ey of the historical steps leading to the origin of the Benedictine Prayer of Beauty and then develop some theological and spiritual reflec~tions on its,practice in Christian lives today. The Historical Challenge The contention made above that this prayer arose out of the Benedictine monastic tradition may appear odd to thos~ familiar with the Rule of Bene- dict. For that Rule seems to offer little Support for any connection between prayer,and beauty. In. fact, not a single reference or allusion to anything like the description of the Prayer of B~,auty given earlier can. be found in that foundational, document of the Benedictines. St. Benedict’s few references on personal prayer basically appropriate the somber, .moralistic traditions0of Egyptian desert monastictsm. That desert asceticism.in both its eremitical and cenobitic forms embraced a style of praying characterized~by strict penance and a sharp body-soul opposition. Prayer was a means of penance; it aihaed almost solely at purificat, ion of life.. Prayer sought to .control the emotions, seeing value only in those relating to moral conversio,n, like "spiritual"joy or the sorrow of tears.8 o 1~66 / Review for Religious, Nov.:Dec.. 1984

Even the more theological monasticism of Evagrius Pontus and its West- ern dissemination in the Institutes and Conferences of John Cassian retain a predominant severity.ahd harshness. The Nro-Platonic psychology assimi- lated by ~Evagrius pi.a, ces prioritY on intellectual and volitional faculties. Imag- ination and the emotions, as well,as, the appreciation which is their natural function, receive little positive evaluation ~from either Evagrius or Cassian. This view of the human person dominated and shaped both attitudes and practices of prayer: Prayer for Evagrius is contemplative and the habitual state of a’perfect soul. The true, wise and spiritual soul, the man of prayer seeks con~lant union with God, talking with him as a father, having removed all passionate thoughts. To attain perfect prayer the ascqt!~ has to work fot~ a..progressive control, blotting out all thoughts, preoccupations. t.endencies, inclinations, memories .... ,,9 The Rule of Benedict carries on this prayel tradition of Egyptian desert monagticism. References to personal prayer in the Rule are fe~Sbut they convey the feel and intention that prayer always seeks conversion and carries a weight of obligation, (Chap. 49. "The Observanc~ of Lent"). Fear, reverence. compun~:tion and conversion remain the lenses through which prayer is examined in Benedict’s spiritual teaching.~0 Even the mohastery’s communal prayer, while-a prayer of praise, is drawn in terms of an obligation. This community prayer is named Opus DeL prayer as work. Similarly the emotions shown in prayer are the sad~emotions, the prayer of tears, to atone for one’s offenses: "Eve.ryday.with tears and sighs’confess ybur past sins to God in prayer and change from these evil ways in the future" (RB 4, 57-58). If one is hard-pressed to identit~y any practice of the Prayer of Beauty in theo RB, how may such an assertion of Benedictine origin be, maintained? Quite simply by recognizing that the charism of Benedictinism encompasses miach more ~than the written Rule of Benedict. Fortunately the last two decades have produced serious theological efforts towards precisely identify- ing the "charism" of a religous community. In practically all instances of any long-lived community the core of its charism includes elements, beyond the foundingdocuments: these include the religious personality of it~ founder, the lived application of the first documents, the influence’of other religious and societal factors assimiiffted by the living community, or the evolving history, of the community tradition)~ Several 6f these dimensions became essenti~il ele- ments of that religious charism called "Benedictine:" ,To begin, we shruld note that the fundamental shaping of the Benedictine monastic way .of life falls within the approximate span of the three hundred yearsbetween 550-850 A.D. In this time period a group of extremely divei’se monastic movements in Western Europe would evolve a somewhat common Way of life and evehtually call themselves the followers of St. Benedict. West- ern Europe at the beginning, of the~ sixth century included a wide variety of monastic institutibns: small farm-’monasteries, semi-eremitical laura, educa- tional monasteries, ~ontemplative houses, and communities devot~ed to liturgi- The Benedictine Prayer of Beauty

cal praise. Within these, houses lay an equally diverse spread of cultural traditions: Romari. Egyptian. Celtic. Gallic. Jural and Merovingian. No single rule held a monopoly, butmany were observed partially or in mixed form. Into this diversity of traditions the Rule of Benedict entered l and over several hundred years eventually achieved a preeminence. The way of life called "Benedictine" thus drew its fundamental elements not only from the Rule but also from the traditions of already existing monastic groups which adopted the Rule, and more particularly from the actual experiences derived from living in the confluence of the two preceding factors (the "lived history"). Only later, toward+ the end of a three hundred year period of experimentation and molding, would monasteries in Western Europe begin to identify themselves as Benedictine. It would not be an exaggeration to say that between 800 and 820 the monastic way of life. the ordo monasticus, became officially, at least within the Empire (CarolingianJ. the ordo sancti Benedicti. anci" that the monks felt for the first time an esprit de corps, together with a persuasion, shared by all. that they had in St. Benedict a common father and prdtector)-’ If the prayer traditions,of the Egyptian desert and the Rule of Benedict do not provide the vision that created the Prayer of Beauty, then we must turn to other cgmpgnents in this mixed tradition of Benedictine origins. And we shall find that .vision as our gaze turns from the bleak, forbidding deserts of the East to the soft green hills in the Western Celtic lands, o The Celtic Heritage The true origins of the Prayer of Beauty in the Benedictine monastic tradition trace theiroroots~to a complex qf attitudes and practices which were assimilated from Celtic Christian monasticism. The Celtic m~ssionary monks and nuns of the fifth to eighth centuries remain among the most complex yet alluring religious figures of early mrdieval EurolSe. So many of their customs emerge from and recede into the shadowy realms of history. The Christian life .they inspired seems to have borrowed a great deal straight from their pre-- Christian cultures, yet they were the firmest followers of Jesus ChriSt. Strongly committed to an ascetical faith, they still developed a monastic style uniqtiely their own. In the sixth and seventh centuries these Celtic monks and nuns embarked on a massive missionary thrust toward the continent of Europe in order to bring the vacillating Germanic tribes firmly uhder the banner of Christ. These missionaries both founded their own monastic houses as well as merged into already existing monasteries. In this extensive amalgamation they imparted attitudes and practices, into European Christianity in general and in particular into that emerging monasticism which becomes .historical Benedictinism.13 While the Irish monastics influenced many areas of church life like the form of sacramental reconciliation, our investigation will focus only on those aspectg which contributed to the Prayer of Beauty. Five elements in particular 868 / Review for Religious. Nov.-Dec. 1984 may be identified which depart radically from the monastic vision of the Egyptian desert." ~ The first Celtic quality which’diverges from desert asceticism is a vibrant love of nature. While the physical environment of Celtic lands could at times be harsh, the fields, forests, rivers and seas possessed a natural beauty that evoke a loving’and appreciative response. A lush green countryside was ever part 6f the Irish ethos: it imaged for the monk and nun a constant reminder Of God. One monastic poem sings: Delightful I think it is to be in the bosom of an isle On the crest of a rock That I may look there on the manifold Face of the Sea That I may see its heavy waves Over the glittering ocean As they chant a melody to their Father Of [heir eternal course,~4 The feeling in these lines moves from delight in nature (rock, sea. waves) to a perception of God and eternity; it demonstrates the heari and soul of the Prayer’ of Beauty. This Celtic love of land. trees, "birds and sky contrasts sharply with the harshness of’ Egyptian desert imagery: in the latter tradition nature pfinishes and purifies and so must be used for ascetical cleansing. Environment always affects the mood and climate of prayer, and to the Celt the beauty of nature sang richly of God’s love. care and gentleness. A close connection between prayer and poeto, forms the second unique Celtic quality. I! is but a slight step from an appreciation of natural beauty to the appreciation of human art. These monks and fiuns voice~l their prayers in poetic form. Their hymns and Ioricae (rhymed litanies) sangof an experience of God captured in the art of creating poetry. God be praised who ne’er forgets me In my an so’ high and cold And still sheds upon my verses All the magic of red gold ~ Raise you? voice in praise. O people! Praise the Lord God everywhere. Since the little birds must praise him They who have no soul but air.~ Some scholars believe these Christians monastics merely incorp0rated,the earlier traditions of the Druidic bards. As the wandering bards composed poetic songs in praise of famous heroes and clan honor, the Celtic monks sang poetic praises to their Lord God and Christ.~7 Deep within the poetry and singing lay a basically positive appreciation of human art and beauty; almost by second nature they became actions of haonastic prayer, Third, the Celtic monks possessed a deep love of learning, not as a de- tached, rational process but a learning that included and integra~ted all human abilities. Their holistic education valued highly an imaginative expression. A The Benedictine Prayer o.f Beauty marvelous manuscript tradition (e.g. The Book of Kells) witnesses this appre- ciation of ideaS and.words blended smoothly with a rich affection for image, design and color. Behind this view of education we can glimpse an anthropol- ogy of the human, pers6n as essentially imaginative and artistic. Celtic cultural traditions emerged from different sources than the Mediterranean Latin tradi- tions of society and human nature. The Celts preserved a more fluid and imaginative approach to life. These monk- and nun,scholars will bequeath to continental monasteries a gift for creative insight that complements well the fundamental abstraction of Roman thought.18 A fourth unique Celtic characteristic shows a monastic tradition in which open. and affective friendships between men and women were positively appreciated and enjoyed. The practice of having a "soul friend" who could share one’s inner struggles for faith so often became a deep human and religious sha~ring between monastic men and women.~9 The affection and love expressed between tliese’~companions of the spiritual way sharpened their sensitivities toward Communication’through non-verbal, emotional and highly poetic fo~rms. Examples of this monastic love, poetry@ossess all the delicacy of any Renaissance or Romantic song: Nb pleasure That deed I did, tormenting him, "lbrmenting what I treasure. Joyfully But that God had come between .us then Had I granted what he begged of me. Not unwise Is the way that he is taking now. Enduring pai,n and ga, ining Paradise. Great fol~ly Where oncel showed such gentleness To s~t Cuirithir against me! I_iadan, I~ Th, ey say that I loved Cuirithir, Nor would I. if I could, deny. ;l’he while I bless -,:That I was in his company And was lreating him wilh tenderness.-~° With such a background of previous characieristics no wonder that a fifth cohtribution of Celtic mo’nasticism should be a confessiofi of God as the Beautiful Creator and. Gentle Guide of our lives. As these monks and nuns lived and preached the Gospel of J~su~. their vision of God’s Myst&ry alway’s included the i~age of a Creator delicately touching his creation with b~:~tshes of beauty. This’belief in the Father of Jesus as Su’preme Beauty balances the divine Deus of Rorrian patristic theology, the Almighty One who resides above His ordered Creation. The Celtic muse felt no hesitation in saying: Who is God, I]70 / Review for Religious, Nov.-Deck, 1984

And where is G.od, Of whom is God, And where his dwelling? Is he ever-living, Is he beautiful, Was his son Fostered by nSany? Are his daughters Dear and beauti~ful To the men of the world? This poem, written to describe the Christian God l~y contrast with other gods, places beauty as a preeminent divine quality which overflows into crea, tion and humanity. It is a vision of divinity much closer to the Syriac Pseudo- Dionysius than to the strongly moral God of the Latin patristic tradition.22 In summary, the great humber of Celtic missionary monks and nuns carried and implanted this spirituality into the mainstream Of monastic living in Western Europe. Their view of the diviiae-human relationship pictured in imaginative, affective and artistic ways would graft radically new elements into continental monastic spirituality. The Prayer of Beai]ty would’~blossom full-blown from these new seeds planted in the ascetical vision of desert monasticism.23 The Benedictine Synthesis The Carolingian Age (ca. 750-850 A.D.) witnessed the decisive emergence of that monastic style classically identified as Benedictine. This vision of monastic life assimilated and transformed many.different sources of Christian asceticism into a style of living quite different from the simple outline of the Rule of Benedict. Benedictine monastic culture was the result of centuries of lived experience that melded Roman, Celtic and Germanic influences and reacted creatively to an entirely new epoch in,~Church and society. Dom David Knowles accurately describes this "historical Benedictinism"." A type of monastery became normal which united a number of characteristics which in St. Benedict’s lifetime were only to be found in separation:~while drawing the main outlines of its government and spiritual:life from the Rule, it had the complexity and intellectual color of a Vivarium or a Bobbio,and the highly ela.b.o~te liturgical life of a Basilican monastery34

T,,his type of monastery, classically exemplified in the famous "Plan ~of St: Gall, and legislated under the reform of Benedict of Amane, crystalhzed into historical°Benedictinism.2s Indeed, the monastic vision,, and social dynamics Of Benedictine rfiona~steries over the past twelve hundre~d y,ear~s haye consistently. approximated the larger, complex communities of the Carolingian epoch. rather than the qommunal farm monasticism, reflected in .the’Rule itself. Per- haps it could not be otherwise Since the early medieval monks viewed them- selves a~ living an open charism of Gospel rife, one which welcomed other aspects of life to illuminate and spread the Gospel of Jesus Christ. The Benedictine Prayer of Beauty/~=871

Within these Carolingian Benedictine houses of~men and women an,elabo- rate sy..stem of community prayer evolved. The’monasteries became official prayrr.centers for the whole of early medieval society. Spiritual writers often tend to focus almost entirely on this lengthy and lavish explosion of choral prayer, the lausperennis.26 But these monks and nuns also nourished a vibrant tradition of personal .prayer, .a tradition, containing both the penitential laments of the desert tradition as well a~ the affective enjoyment of the Celtic ethos. Their private spiritual practices’nurtured a religious climate that valued the imaginative and affective side of human expression. More particularly a person~s relation to-God’s infinite’ Mystery included a sensitive appreciation and expression of the beautiful io one’s life. Though the Celtic monks and nuns will eventually.disappear as a separate group in Christian history, their religious geniu.s will live on as a permanent quality of Benedictine spirituality.27 The life in these Benedictine hotises gave much evidence of using the appreciation of beauty as a means of experiencing God as Absolute Beauty. The poetry remained and flourished. Walafrid Strabo, Rhabanus Maurus, the tragic Gottschalk, Lupus of Ferrieres--all.loved tO express their thoughts, feelings, hopes and vision of God through the poetic form.28 In one gem of a poem Walafrid captures the. dynamic, of nature’s beauty, human friendship and affective desire stimulating God’s presence in human life. When the moon’s splendor shines in naked heaven, Stand thou and gaze beneath the open sky. See how that radiance from her lamp is riven. And in one splendor foldeth gloriously Two that have loved, and now divided far. - Bound by love’s bond, in heart together are.

What though thy lover’s eyes in yam desire thee. Seek for love’s face. and find that face denied? Let that light be between us for a token. Take this poor verse that love and faith inscribe. ~,ove~are thou true? and fast love’s ~hain about thee? Then for all time. O love, God give thee joy!29 This monastic age created an explosion°rf hymnody reflected in the com- mon choral prayers, .a poetry in song. The appreciation of poetic beauty left its mark on the Divine Office. Attbntion was given to perform the Opus Dei as an experience of beautiful praisi:. More and more monastic buildings reflected a consuming desire for an artistically beautiful architecture, an abundance of finely crafted ecclesia!o.furnishings and ornaments, as well a.soa geographical location of natural beauty,s° Carolingian and Ottoman monastic churches reflect a sensitivity that unites function with beauty. In his manual on church construction Walafrid argues: "If God did not want to draw men toward himself by means bf beauty, why did he give the stars their splendor, the flowers their fragrance?TM Finally, this ethos of aesthetic appreciation will broaden to contemiSlate the beautiful in the common elements and happen- 879 / Review for Religious, Nov,-Dec:. 1984

ings .of daily life. P.oems describing the plants in the monastery garden, com- "ments,in the margin of a manuscript reflecting the hopes for the future or the current political climate, expressions of daily companionship--all the~e are appreciated as touches of beauty in human life, touches of God that caress the hea rt .... ~ o~The Carolingian Benedictines shaped this manner, of appreciation iri~o a way of personal prayer that became distinctive in the Western Christian tradi- tion, a Prayer of Beauty. Su.ccessive centuries of Benedictine monasteries and convents would nurture their spirituality from this rich tradition. °The appreci- ation of.natural, human and artistic beauty as a beginning step of Christian prayer shines through: such diverse figures~ as the nun, Hrotsvith of Gander- slieim (ca. 932-1000), who composed marvelous comic dramas about Chris- tian life modeled after the classical plays of Terence, to JOhn of Fecamp (ca. 990-1078) who develop~ a theory of contemplative prayer that senses God’s sweetness and beauty through wonder and tenderness: When my soul longs for the divine vision, and As far as it is able sings of its glory... All is ’peace and quiet. The heart is aflame With love, the soul joyful, the memory Strong, the understantling full of light: And my whole spi’rit, burning with the Desire of beholding thy beauty, is borne Away by the love of the unseen realities.3-’.. In many different areas of appreciation these Be, nedictine mon~.stics prized all forms of beauty and found there a pathqeading toward God’s Mystery, God as the All-Beautiful. It has often been noted by historians of culture and art that these practices~ of appreciation occur almost spontaneously for several centuries. There is a r~markable lack of any theorizing about this form of prayer or even the relationship of aesthetic appreciatiian to ChriStian prayer.33 Only with the eleventh and twelfth centuries does there begin an effort to articulate a theology of aesthetic appreciation, a theology which grounds the Prayer of Beauty solidly within_ the parameters of Christian,spirituality. One of the clearest¯ of these sPiritual theologiags is Suger, the famous abbot of St. Denys in Paris. He not only recapitulates ~hi~ longstanding Benedictine heri- tage of beauty and prayer, but seeks to push it to new heights.. As abbot of a ¢0yal abbey and one which sets a standard, his teaching on, prayer desires tb influence~ all believers t,o enter into an aesthetic expe~ience of faith and prayer. He ..~aptures the heart of this tinique movement by describing his own meciitation~on-"tbe great jeweled cross in the abbey cfi~zh qf~ St. Denys: When~out of my delight in the beauty of the house of G0d--the Iovel.iness of,the. many-colgred stones has called me away from e:xternal care, and worthy meditation has induced me to reflect, transferring that which is mate~Zial to tl~at which is.immaterial on the diversity of the sacred virtues: then it seems to me:that I see myself dwellifig,as it were, in somb strange region of the universe which neither eXists~e~ntirely in the slime of ~ earth nor entirely in the purity of heaven; and that, by the grace of God, I can be " The Benedictine Prayer of BeauO, /’873

4 ¯ transported from this inferior to the higher florid’ in an anagogical manner) Suger’s meditation (prayer) centers ott an appreciation of the artistic beauty of the cross. ’ Through the ~harmony and radiance of this beauty he experiences abandonment of the cares and concerns that usually clog ,his mind. This created beauty and its attendant attit:ude’of appreciation prepa.res the’ way for a glimpse of God’s beauty, a religious experience given in grace. The appreciation of.beauty therefore begins a process which intuitively moves from the exterior object to an interior appreciation of the self’s beauty and thence to the threshold of God’s Infinite Beauty. In this passage Suger articu- lates a theology to support the Benedictine Prayer of Beauty. This teaching found ample corroboration in artistic theories of the early twelfth century. The artists themselves knew that the creation of beautyooccurs through the action of God’s-Spirit in one’s heart, mind and hands: ¯.. you have approached the House of God with confidence and have adored it with so much beaut~,: you have embellished the ceiling~ or" walls with varied works in differeft colors and have. ~n some measure, shown to beholders’the paradise Of God. You have given them cause to praise the Creator in the creature and proclaim him wonderul in his works.35 In the centuries following this synthesis of theology and practice, Benedic- tine men and women have always seemed to keep alive the practice of .the Prayer of Beauty even if the theory is frequently forgotten. Their car~ to s(lect a ~etting of natural beauty for the monastery, an attentiveness to ar3istic crafts to enhance their house and church, a sensitivity~to liturgical celebration, to music and song reveal an aest.hetic sensitivity that slips so often into prayer, a Prayer. of Beauty. This experience has been continuously preserved and passed on as an essential element of the Benedictine charism and a rare jewel in the treasury of Western Christian spirituality." A Contemporary Practice of the Prayer of Beauty A!though the foundational experience of the Prayer of Beauty was solidly laid centuries ago, both practice and theology need rediscovery in our current age. Any cultural foundation, no matter how, sturdy, accumulates debrii; and attracts undergrowth; trauma and change may obscure the vision of entire generatio.ns..Having laid bare those origihal foundations, we may now turn to the second major goal of this article and develop a practtce of ".he Prayer of Beauty for Christians today. My fond hope is that all Christians may learn to use’this form.0f prayer to enrich their manifold relationship with the Mystery of God. Some critical observations from modern theology and the human sciences will help to clarify various aspects of this form of prayer. Th~ cultural mentality of the twentieth century places great value on the quality of subjectivity and the particular intentionality of the personal subject in any human activity. To practice the Prayer of Beauty in such a culture deman=ds a more exact inquiry into the meaning of"appreciation." Psycholo- gists often refer to contrasting styles of.human consciousness such as analyti- 1~74 / Review for Religious, Nov.~-Dec., 1984 cal reflection vs. integrative reflection; philosophers speak of cognitive or volitional or aesthetic states of mind.~ To carefully examine the appreciative style within those who pray a Prayer of Beauty reveals a° quality of awareness which is neither abstract nor utilitarian, neither judgmental nor possessive; the appreciative state of.mind simply delights, pauses and drinks in the loveliness of a moment, event or person. The Jewish theologian, Abraham Heschel, movingly describes an approach to the world and God that reveres and senses wonder. It does not seek for control .or pursue success. Reverence and wonder lead more surely to Mystery, to God.36 .This insight serves tO sharpen the grasp of what is involved in this Prayer of Beauty. A part of, its practice demands a discipline that induces a person to. relax the analytical abilities and calm the push for action; to enter into a flexible, joyful state of awareness and living becomes an integral step in the Prayer of Beauty. One very traditional method of relaxing and becoming appreciative is to allow the physical rhythms ~ind harmonies of nature to touch our awareness, to infiltrate our minds and eventually rework our learned societal reactions into more natural living movements. Walking leisurely in the woods, watching the waves of the sea or being enthralled with the antics of birds’ and chip- munks can induce an incredibly calming effect. Enjoyment, calmness "and leisure--all contribute to that appreciating mood. that subjective side of the Prayer of Beauty. ~ The experiential tradition of this prayer asserts that th~ appreciation ~f natural or artistic beauty leads into the appreciation of God as Beauty. As with, all forms of Christian prayer this can never imply a manipulation of God; believers do not force God’s ~presence by means of prayer. The’point of spirituality made here simply asserts that God’s Mystery does occur often in the sensitive appreciation of natural and artistic beauty. Spiritual writers, affirm not a theo.logical necessity, but rather the accumulated wisdom of monastic practice. While any appreciationof beauty may harbor a transcen- dent experience, the Mystery ,of the Christian God as the All-Beautiful happens only as grace. Still the Catholic vision affirms grace most often building on nature in God’s plan. The Prayer of Beauty stands .as a true, Christian prayer, confessing the traditional wisdom of a way that has led to God, yet always preserving a sovereign freedom to that Mysterious.God. The above comments move ,us to a rephrasing of the three essential ele- ments in a structural analysis of prayer. The Prayer of Beauty envisages the human person as an affective and imaginative being. Human~ beings do not live by analysis alone, nor do they live simply to roll up their sleeves and dig in: there are also moments in which the highest humanity is achieved by simple delight and enjoyment (as true for vowed religious as for anyone). To take time and leisure to feel ourselves consciously as,affective and appreciative, persons becomes a preparation for prayer... The Prayer of Beauty sees the Mystery of God as a fanciful and playful Creator, indeed a Beautiful God. St. Thomas Aquinas suggested the.beauty of The Benedictine Prayer of’Beauty / ~175

God ’as the very cause of creation. "Being in love with his own beauty, God wanted to multiply itas far as possible, so he gave a likeness of it to creatures. His motive in creation, therefore, was to make beautiful things.’’37 This "beau- tiful" quality of God balances those of goodness (morality, judgment) and truth (revelation, doctrine). Finally, the Prayer of Beauty involves a commumcation between God and the human person which results not in insight or moral motive but in a deeper appreciation, a richer enjoyment of the realities of faith. Another way of considering the content of communication would be to ask: how does the Prayer of Beauty affect the one who prays? What kinds of fundamental transformations go on when people enjoy a beautiful sunset and slip into a feeling of God’s grandeur, or delight in a well-phrased line of p6etry and then sense an echo of God in the human joy? The change is not in intellectual concepts, or m the immediate alteratiofi of motives and actions. but more in the quality of the affective life. The individual senses a deeper harmony with God’s Mystery or with other believers. One feels a linkage being formed without bei_ng ~ble to explain it. only to rejoice in it. After listening to a complex theblogian give a moving testimony of faith, a friend of mine remarked: "I couldn’t follow any of his arguments, but 1 knew in my heart he was fight." The P~iyer of Beauty evokes a similar appreciation of faith. This prayer deepens one’s basic sensitivity by enriching the affective tex- ture of consciousness. Following this prayer a person often feels much more alive: open ~nd receptive to depth and meaning. In Heschel’s thinking we come away from a moment of wonder with a renewed ability to see transcen- dence in all things. The Prayer of Beauty changes us by increasing a capability .for sympathy and compassion. One leaves this prayer with a greater openness to value the life of another and a willingness to give sympathy. The Prayer of Beauty often restores a balance in life. The natural rhythms of trees, animals, music or painting help to recover the goodness of self and a harmony with our life-worlds. The Prayer of Beauty also helps to sooth an angry or. depressed heart. ~ And lastly, this prayer with its love of line, color, sound and tbUch restores an appreciation of t.he positive sensuousness of.life (again, monks and nuns need that,-Z-often more than anyone else). God’s Creation is good; such is a basic teni~t of Catholic Christian faith. Creation acts as a pathway of sanctifi- cation~ but believers must allow it and invite it to do so. The Prayer of Beauty restores the power of sensual creation to begin the proces~ of ~:aising us to God’s Mystery in Absolute Beauty.38 In sum, then, the Prayer of Beauty may lead into a richer awareness of our life si.tuations, a greater intuitive sense of God, an interior courage to accept our obligations, or an~appreciation of the simple, sensual world around us as a rumor of God, a grace. The early Benedictines found many ways to immeise themselves in the appreciation of beauty: riature, poetry, music, manuscript ,painting, liturgy,, 876 / Review for "Religious, Nov.-Dec., 1984

architecture~, even the conversations of friends. Should not all these be e~lually open to modern Christians?~9 Once the dynamics of this prayer are grasped and trusted, may we not turn to any form Of beauty and discover a delight which leads to God? The crucial test of .this prayer remains always in the presence of Beautiful Mystery evoked, its gentle appreciation and the affective changes produced in humari lives. ,The Benedictine tradition offers its collec- .live tesumony of experience that true prayer does happen in such moments. The challenge for us is:to discover Grace p(esent in similar moments today.

Conclusion " -~ 1 hope readers no~ understand, more Clearly how the Benedictine Prayer of Beauty takbs its place as a preciofis part of the heritage of Christian spirituality. Many individuals to.day in this anxious and competitive world would do well to d~vote more attention to its practi~e. Benedictine’s and other religiou~ might well focus on making this style of praying a ~art of their ministry of prayer. Every Christian believer should consider to what extent he or she appreciates God as the Absolute Beauty fotlnd~thr.ough our apprecia- tion Of natural and artistic beauty. Then each of~us might realize the words of Pablo Picasso on.viewing a work of firt: "Something holy,~that’s it’ .. ~i0u ought to.be able to s~y that a painting is as it is, with its capacity .to move us, because it :is as t~hough it were touched by God."~° ..... The September mist has risen from the lake’s clear surface. We have explored 6ne edge 0~" it. It settles back into the ~eep mystery of the lake.

NOTES

~ Friedrich Heiier; Prayer: A Study in the History and Psychology of Religion (Oxford U. Press, 1958); Urban T. Holmes, A History of Christian Spirituality (Seabury Press~ 1981); Joseph A. Jungmann;, Christian Prayer through the Ages (Paulist Press, 1978). -’The study of pra3;er.has fascinated many contemporary social scientists. The analytic tools they bring proVide increased clarity into ’the complexity of the act 6f pr-,iying. Still one: must be careful to keep these investigations ~vithin limits; they must not b~ allowed to dissoive the MyStery, even if they Seem tempted to. See Aylward Shorter, Prayer in the Religious,~Traditions of Africa (Oxford U. Press,,1975),,pp. 1-25. , .. ’ ~ln my article, "’The Conle, mporarY Spiritualitylof the Monastic Lectio," REviEw f.0r RE~.~GIOtJS 36 (1977), 97-110, I made some allusions to the significance of appreciating beauty as a step within the prayer of leetiO. ~For a technical diScussion of the structural elements in acts of communication, see.Erving Goffman, Interaction Ritual (Doubleday Anchor, 1967). Also Thomas M. Steinfatt, Human Communication: An~ lnterl?ersonal Introduction ( Bobbs-Merrill,,197.7). , SThe Christian doctrine of God is more complex than many people realize. The BeaUty of God has long been a legitimate theme within the Christian theological tradition, even if not often r~cognized in our day. See Armand A. Maurer~ C.S.B., About Beaut’),." A Thomist[c Int,erpreta- lion (Houston: Center for Thomistic Stu’dies, 1983), pp. 105-125. The Benedictine Prayer Qf Beauty [ 877

’The theological.structure behind this type of prayer bears an affinity to the intellectual excessus operative in the natural knowledge of God. Although,in this instance the intellectual excessus is replaced byan appreciative excessus.,See Karl Rahncr, Spirit in the World (Herder and Herder. 1968), esp. pp. 393-400. Also Peter Berger, A Rumor of Angels (Doubleday Anchor. 1970): David Tracy, Blessed Rage for Order(Seabury Press. 1975), pp. 91-118. 7K. M. Sen, Hinduism (Penguin Books, 1961), p. 101. s James A, Mohler, S. 3., The Heresy of Monasticism (Alba House, 1971), pp. 69-76. See also Louis Bouyer, The SpiritualiO, of the New Testament and the Fathers" (Desclee, 1963), pp. 303-330. , ~Mohler, The Heresy of Monasticism. p. 67. A fine text of Evagrius" writings on prayer is The Prakticos and Chapters" on Prayer, trans, by John Eudes Bamberger, O.C.S~O. (Cistercian Publications, 1978). tORB 1980: The Rule of St. Benedict (The Liturgical Press, 1980) contains an excellent Thematic Index0that allows a systematic examining of the Rule’s texts, allusions and references. For "Prayer" see pp. 578-579. , ~tTypical studies include Juan Manuel Lozano, C.M.E, "Founder and Community: inspiration and Charism." REVIEW FOR REI,IGIOOS 37 (1978), 214-236: Imurier Labonte, F.I.C., ",The Founder’s Charism and the ’Primordial Concern’ of an lnstitute~" in The Spirit of the Founders and our Religious Renewal, Vita Evangelica. No. 9 (Ottawa: Canadian Religous Conference, 1977), pp. 393-421: Charles Bouchard. O.P., "The Charism of the Community," REVtEW REI:IGIOUS 37 (1978), 350-356. I have attempted an :initial application of this theological method to the Benedictine background in ".Living and Sharing the Benedictine Charism." Benedictines 34 (1979), 18-26, 34-39. ~-’David Knowles, The Monastic Order in England (Cambridge U. Press, 1941), p. 28: ~JThere are numerous books and articles on Celtic Christian monasticism. An old but still excellent reference.is John Ryan, Irish Monasticism: Origins and Earh, Development (Dublin, 193 I). Newer works include John T. McNeill, The Celtic Churches (University of Chicago~ Press, 1974); John Ryan (ed.), Irish Monks in the Golden Age (Burns and Oates, 1964). A fine summary of the spirituality of the Celtic monastics is given in Jeah Leclercq, The Spirituafio’ of the Middle Ages (Desclee, 1963), pp. 31-45. ~’tK. Jackson, Nature Poetry (Cambridge U. Press, 1955), p. 9. tSFrank O’Connor, The little Monasteries (Oxford U. Press, 1963), p. 10. ~Same, p. 39. ~TJohn Sharkey, Celtic Mysteries (Crossroad, 1975), pp. 21-’~3. It is often noted that St. Columba and the writings associated with him knew well the Druidic practices of prayer, and incorporated them into Christian monastic l~rocedures. ~Patrick Hart, O.C.S.O., "Irish Monastic Art and Poetry," Cistercian Studies 2 (1967),p. 150. ~gRoger Reynolds, "Virgines Subintroductae in Celtic Christianity," Harvard Theological Review 61 (Oct. 1968), p. 548, maintains this practiceiasted well into the tenth century in Ireland. "-O Medieval Irish Lyrics. Selected and translated by James Carney (University of California Press, 1967), pp. 25-27. 2~Same, pp. 3-5. 2-’Pseudo-Di0nysius Areopagite, The Divine Names and Mystk’al Theology. Trans. with lntro- ’duction by John Jones (Marquette University Press, 1980), pp. 55-65; 231 lo not wish to imply that the Celtic monastic tradition was the sole influence contributing to the increasing importance of beauty and poetry. One must "hlso note the Continuing influence of :Classical Latin verse in Christian circles. See Helen Waddell, The Wandering Scholars(Fontana Library, 1968), pp. 29-54. ~4Knowles, The Monastic Order in England. p. 19. ~Patrice Cousin, Prbeis D’Histoire Monastique (BIou’d & Gay, 1956), p. 219-224. -’~Jungrfiann, Christian Prayer through the Ages. pp. 58-92. Jungmann’s focus provides a basic description of the communal prayer in these Benedictine communities. -’TSome indications are given in Joseph Kelly, "The Decline of Irish Monasticism in the Face of 871~ / Review for Religious, Nov.-Dec... 1984

Benedictines in the Early Middle Ages," American Benedictine, Review 31 (March, 1980), 70-87. See also James O’Carroll~ "Monastic Rules in Merovingian Gauli" Studies 42 (1953), 407-419. -’8Eleanor Shipley Duckett, Carolingian Portraits (University of Michigan PresS, 1962), pp. 121-201. -’~Translated in Waddell, The Wandering Scholars, I~P~ ~.78-79. -~°See the numerous monastic texts detailing the architectural richness of monastic churehes and the zeal for church crafts in Caecilia Davis-Weyer, Earl), Medieval Art 300-1100 (Prentice-Hall, Inc., 1971), esp. pp. 71-178. .. 3~Quoted in Duckett, Carolingian Portraits, p. 143. 32Jean Leclercq. The Spirituality of the Middle Ages, p. 125. For Hrotsvith and her writings see Lina Eckenstein, Woman Under Monasticism (Russell "and Russell, 1963), pp. 160-183. -~3Davis-Weyer, Early Medieval Art, p. 176. -UErwin Panofsky, Abbo~ Suger (Princeton U. Press, 1948), p. 21. 35Davis-Weyer, Earl), Medieval Art, p. 178. See pp. 164~178 for various testimonies about.,the religious motive in’artistic creation. 3~Abraham Heschel; God in Search of Man." A Philosophy of Judaism (Farrar, Straus and Cudahy, Inc., 1955); pp. 43-78 .... ¯ .~71n Div. Nom. c.4, lect, 5, n. 352. Quoted in Maurer. About Beaut),, p. 65~. 3~Same, pp. 51-52. ~ 39A variety of such prayers are indicated in contemporary collections like Graeme J. Davidson & Mary MacDonald, An)’one Can Pray: A Guide to Methods of Christian Prayer (Paulist Press, 1983). ’rOD. Ashton, Picasso on Art: A Selection of Views (Penguin Books, 1972), p. 25.

View from a Valley A Remembrance of St. Elizabeth Seton One can look up from a valley, Follow the long line of the mountain Into the filue beauty And beYond. No need of wings has the heart That is rimmed with mountains: The wings of God ;Brood on the summits ever, Near as breath. Then let the years rest Safe in the hollow of his hand Whose will is all our peace. No.needof wings has the heart that knows Tabor and Olivet-- And Calvary. Sister Cecilia Ward, S.C. I 113 Creedmoor Avenue Pittsburgh, PA 15226 Psalm 131: Remain His Child

Chiara Marie St. Germain, P.C.C.

I

The July/August, 1984, issue carried Sister Chiara Marie’s "The Holy Spirit in Our Prayer and in Our Life." Sister continues to reside in the Monastery of Poor Clares; 215 East Los Olivos Street; Santa Barbara, CA 93105.

here is a series of sculptures .produced by an artist in Germany in which children in various postures of trust, confidence or need are shown within a large hand. From the titles of the works one concludes that the hand repre- sents God, his loving presence, protection and guidance. One among the series depicts a girl of perhaps three years. She is standing~and leans trustingly against the palm of an upright hand which cradles her in:,secure repose. The child’s eyes are open and her expression, is Completely peaceful. This work is entitled Bleib Sein Kind, which in English may be rendered "Remain His Child." Pondering this representation, we see a perfect illustration of Ps. 131.

Yahweh, my heart has no lofty ambitions, my eyes do not look too high. 1 am not concerned with great affairs or marvels beyond my scope. Enough for me to keep my soul tranquil and quiet like a child in its mother’s arms, as content as a child that has been weaned. Israel, rely on Yahweh, now anti for always! In this psalm, one which could well be a model of life for us, our heavenly Father calls us to be what we most truly are: his children.. Often in life we assume roles or try very hard to play them. It is not that we should ignore responsibility or bury our talents. Our difficulty is that sometimes we overlook the most fundamental root of our exi’s~ence, the one which answers the ques- 879 ~11~0 / Review.for Religious; Nov.-Dec. 19.84. tion "Who are you?" The answer is "1 am God’s precious child." This is not an assumed role. It is the most basic statement of our human existeni~e, and one of the greatest and most lasting joys in life is to learn this truth and to rest in it. We are only at home in the truth. We are certainly in need of healing, and one area which might stand out is " the need for the healing of our ambitions. Getting ahead, being the best, being right, ,"looking good"---these are ambitions we would more easily recognize and eschew. What is more subtle is coming to see that even our best goals s~metimes are tainted, misshapen, or missing the mark. A wife might aspire to be a perfect housekeeper, always understanding of her husband and com- pletely attuned to the needs of her children; and one day she may come to realize that she does these things to be admired just about as much as she does them for reasons of love. Likewise, the husband who overworks himself to be a good provider. Mi~,ed in with the motivations of love there is a certain percentage of pride, and someday his wife i~ going ~o ask him for fewer hours of work at his job and more time spent with her and the children. Priests and religious are sometimes apt to b~ very slow to forgive them- selves for imperfections and various failures or sins. The reason is not so much love of God as disappointment in finding themselves so human. They can falsely aspire to be angelic. This might at first be denied, but often it.is part of the picture. We can be full ofoambitions in our spiritual life. Everything about our culture, western civilization, and America tn particular, programs us to be intent, intense, driven to achieve, to succeed, to get ahead, to be self-fulfilled. Psalm 131 is the antithesis of spiritual ambition, the antidote to the poison of perfectionism and the Pelagian streak running through all these centuries of our spirituality, that is. perfection via my own efforts. God cannot do much with or for someone wrapped up in even the holiest ambitions. It is a mistake, and a common one. to try and hold God down to "my" plan, "my" program, "my" schedule for advancement. First of all, he will not stand for it. He is God. Second, the spiritual life simply does not work like that. We cannot drive ourselves into various prayer states. Nor can we keep ourselves there simply by concentration or intense effort. Nothing is more destructive of real prayer than pressure. Peace is essential, and one of the secrets of peace is being content, at home with myself. This is not the same thing as vain complacency. In our civilization we arein far less danger of this than we are of the Pelagian opposite, lfall one can be at prayer today is tired or worried about a serious matter, then fine. No. use~ to try and force myself into deep contemplation. The thing to do is to bring my true self to God, my honest simple self. It makes no difference if one gets little or no insight at prayer time. That does not make prayei-a waste of time nor oneself a failure at prayer. The most important thing is not that one gets or achieves anything, but just that one is at peace with God, happy to be with him who loves us so much that we are his precious children. Psalm 131: Remain His Child,

God asks us and invites us only to be what we truly are: his children. Our problem is that we overreach ourselves, looking too high at "marvels beyond my scope." It might not be termed "ambition," but we could just be looking in the wrong direction. We want to e~pand and God asks us to be reduced to childhood. We aspire to great accomplishments or some sort of unreal moral or intellectual perfection, and he wants us to be content with being ourselves and only that. In his eyes, this is the greatest of accomplishments. It is, in fact, too great for us to achieve independently of his help. This help comes to us throughout life in the times when we are asked to let go of a career, esteem, influence or fame, our health, a lovely home or neighborhood, friends, loved ones, possessions, our good name, our plans, and so on. God steps in to heip most when it feels like he has indeed walked out on us. Reduced to our own resources, we are then most keenly aware of our neediness. We then find ourselves properly disposed and ready to be his children. The paradox lies in the fact that.the surrender in faith required to "become as little children" (Mt 18.3) is the most adult act we can make~ If only we would see and admit this. It is perfect and’mature cooperation with God in our creation as his children. By apparently doing nothing we are fight on the mark~ The surrender it takes to lean on the hand Of our Father is a free and responsible choice which we are called tO make in6onfidence. God creates us as his children but he never forces us to live up to the fact. However, our response notwithstanding, our good Father in heaven .continually offers us the opportunity to be converted, to turn from our "lofty ambitions." to leave ourselves behind and to discover the trafiquillity of ~i life lived as his true child. As with every mystery connected with God, what he asks of us.in Psa’lm 131 is both simple and profound. It requires nothirig and everything. The call comes everyday in life’s daily routine. It comes more impellingly in life’s great leave- takings and transitions, but God nevercea’ses to invite us and wait for us to turn to him. As tti6 hafid in the sci)lptuie shows, he is steadfast and solid. He is also tender and welcoming. The amazing aiid wonderful thing about all this is that even when we have renounced our Father, we will find only joy and an embrace upon our return (Lk 15:llff., The Prodigal Son): The hand of the Fatheris always ready to sustain us and to shelte~ us. We,can have confidence in his unfailing, uncondi- tional love. Our lasting happiness is to be found in the certain and quiet repose we can, have in this love. What we rriiast learn ~sjust to be cofitent, and to rely on God, to entrust ourselv6s entirely into his hands and to have no greater ambition than t6 be the loved and cherished child of God. It is of his very being always to be there for us. We shall find our real sense of security when we become little enough to fit against.otir Father’s hand, utterly content that nothing more is asked of us and nothing elseo pleases him so much as this confidence in his love. A 19th Annotation Retreat Experience

Mary Guy, O.S. U.

Sister Mary Guy has been principally engaged in spiritual direction in Ireland. One result of her theological studies in the United States was the~ article ~The Practice of Supervision in Spiritual Direction" of which she was co-author with William A. Barry, S.J. It appeared in the November, 1978 issue. The present article, reporting on a very personal experience, is valuable more for reflection and study than as a model for imitation. Sister Mary Guy resides at- [3 Pembroke Park; Ballsbridge; Dublin 4: Ireland. ~

nne and I haveobeen friends for years, but it was only recently that she shared with me her experience of.doing the Spiritual Exercises of St. Ignatius of Loyola according to Annotation 19. This sharing has been one of the privileged momems of my life, a time of ~lessing. Again and again, as she recounted her experience I found it impossible to remain o~bjectively detached. My own l.ife was being chal_lenged, refreshed, questioned, ~and my faith and trust in a loving Lord who continues to care for his people ~was deepened and strengthen.cal. Because of this,-and with Anne’s assistance and cooperation, ! share this experience with you the reader. As Anne’s retreat covered a period of,seven~nd-a-half months, it is not possible to be completely detailed here. I have tried, however, to i~nclude those aspects which Anne judged most,significant. I offer no critical analysis, theo- logical or otherwise, Of what happened,,’lim, iting my report to relevant back-~ ground data and Anne’s actual experience. To preserve anonymity, all names have been changed, and minor details of Anne’s persona~l:history have been

The mor.e usual way of making the Spiritual Exercises, and ~the one most encouraged by St. Ignatius himself, is described in Annotation 20..This involves separating oneself from one’s normal occupations and environment to spend thirty days (more or less) of solitude and silence in a retreat house or other suitable ambience undergoing a programmed course of prayerful reflec- 882 An Annotation 19 Retreat Experience [ 883 tion under the guidance of a competent director. An alternative method, fiowever, ~s described by St. Ignatius in Annotation 19 of the text of his Spiritual Exercises. In this circumstance, the individual asks to make the Exercises in their entirety while continuing for the most part with his or her normal daily routine. This latter method is growing’in,popularity, though not, it should be said, at the expense of the former. Today more people--lay men and women. religious and clergy--are searching for ways of praying that will give meaning and direction to their lives during these times of rapid and confusing change at all levels: economic, political, religious~ For many, this search has resulted in a discovery or a rediscovery of the value of the Spiritual Exercises. Good news spreads! o, Unfortunately, however, thirty days apart from normal living is not a practical reality for everybody. For many people today, the time involved exceeds the sum of their anntial vacation, while lack of~personal finances to permitosuch’ a venture is a further limiting factor. It" is our hope and ptZayer that the sharing of.this alii~rnative method of making the Spiritual Exercises may provide a helpful signpost to searchers, a possible area. for discussion and encourageme.nt for directors, and the groundwork for~extending the influence of the Spiritwi! Exercises to some who, for reasons of time or finance, could never embark on the closed thirty- day reti’eat. In Anne’s case. some knowledge of her .background and personal jofirney helps us to understand her reasons for deciding to make the Spiritual Exer- cises in th~s way, at this particular time in her life. General Bac~kground Anne is’a religious sister who, at the time of making the Exercises, was thirty-seven years old. She was born and grew up in a small town in England, and is the youngest of a family of three children, an only girl. Her father was employed in the Civil Service, and died when Aiane was fourteen years old. She remembers him as a rather distant sort of man, q uiet, a good deal ’older than hermothei~, and very much in love with her. Anne"s mother was young, beautiful,, very absorbed in her husband, his work, and for the last two years of~his life, his declining health. She~was frequently away from home on business. Financially the family was reasonably well-off and could afford a nanny;-and later a cook-housekeeper. Anne nev"rr remembers any angry ~vords being spoken at home, but there was "kind of a hush" when her father was-present. She has no memory either Of any overt expressions of affection withifi’ the family. Although involved in a lot of sport, picnics, parties and such; Anfie’s overall sense of those earlier years is one of lonelinegs; her brothers often considered her/~ bit of a nuisance, her parents were distant. Bemuse she hated to ask for anything, Anne quietly began to fend for herself while still quite young. 884 / Review for Religious, Nov.-Dec,. 1984

After high scho.ol,. Anne decided to join the religious congregation that had educated her. She had no clear motivation at that time, but remembers coming home from the movies one summer’s night feeling that there must be more to life than movies, sport and dancing. Her knowledge oforeligious cong’regations~was limited to this one group, and the idea of investigating others never occurred to her. The actual apostolate of the congregation did not enter intb her decision~-"I never thought along those lines:"~, Anne entered the congregaiion in the early sixties, prior to Vatican II. It was a time in religious life when great~impo~ance was attached to conformity and regularity. Her first six years stand out.for her as "dead" years. Intellectual stimulation and creativity were positively discouraged. "Gradually a kind of institutional rhythm took over and we just drifted with it. We couldn’t risk questioning anything; we were afraid, of being asked "to leave. After a while it had a kind of sedative effect. We were a race of workaholics, and, as with alcoholics, we did not dare pause to wonder ,what was happemng to us." In answer to ~(he question. ’~’Why?" she remembers a round of endless activity housework, teaching, supervision of playgrounds, and other student activities. Four years of university brought some temporary reli_ef, but no increased perception. An inner’patter.n had been’formed. For the next sevefi years, Anne taught successfully and undertook an increasing number of extra-curricular activities. Where once work had been imposed from the outside, she now felt driven by something inside herself. Her working hours Constantly increased, and when her body wa~ exhausted, novels became her escape from reality. As sleeping became fiaore difficult, she had recourse to sleeping tablets which delayed still further the need for any positive action on her part. A crisis point was reached by, the sudden and painful death of a close relativ~e, a man of Anne’s own age. The tragedy convinced her that she h~d to stbp and-take stock. Life was fast losing its meaning for her, and she needed help. At this point, Anne made what she describes as her first real decision the decision to ask for time off to do a renewal course. Permission being granted, Anne opted for a course, in London which placed a lot of:emphasis on prayer, and which included °the thirty-day expe- rience of the Spiritual Exercises. During this renewal course, Anne met, in the person .of Charles, the director of the course, somebody who "for the first time in my life challenged me to be myself." During the retreat and throughout the months of the course, he encouraged her, listened t0~ her and helped her articulate what was happening in her life. At times during the retreat, she wonderedo.w~hy he urged her to go. into the.city and putter around, to go sightseeing for an afternoon, or even occasionally to go to a film. Towards the end of the retreat, Charles explain.ed that whereas she ha.d beer~ exposed to the Spiritual Exercis.es, she was in no condition, either physically or emotionally, to make them. He enc_ouraged her to seek ongqing.spiritua! direction when she An Annotation 19 Retre~t~Exporienc~ / 885 returned to her community, mentioning Tom as somebody competent and available; and; in passing, he made a brief reference to Annotation 19. Back in her community, Ann saw Tom regularly for spiritual direction: and some six months after returning home, asked him if she might do a r~etreat according to the 19th Annotation. Tom took some time to consider the request. Although he was an experienced directoi’, it wo01d be his first time to direct a person through the Exercises using this method. Finally, in November, 1978; he agreed. ~

Pray.er Experience Anne’s first memory of God was being told by adults that if she really wanted something; God’would always give it. Being ignored by her brothers was a major issue in her life at this time, and so she decided to put her nex~ knowledge to the test. Using her reasoning ability, the reasoning ability of a six’year-old, she decided that the solution lay in curly hair! After all, Jane had curly hair, and her brothers showed no reluctance in playing with her. She never discussed the problem of her proposed solution" with ~nybody, b6t night after night she prayed and asked God to make things right. The first thing every morning, she checked in the mirror to see if he had answered her request. He never did! With time, the belief grew that the adults were wrong about God he didn’t answer requests. He really didn’t care. Despite all the devotions; lectures and books during high school, anti later in religious life, this was the deepest sense of God that c6ntinued to pervade her life a remote and distant God who didn’t really care about her. During the first six years of her religious life, the "dead years," prayer was something to be "got in," like the other tasks on the timetable. Sometimes it provided a w~elcome physical rest, Or an opportunity to daydream. But she has no.recollection ’of it being aft importa~4t value for her. In fact, during her college years, she found that she Oauld.neglect prayin~ altogether without any sense of loss, though not without some feeling of guilt. II was the guilt, more thanany sense of need or, desire, that prevented her abandoning prayer alto- gether during those college years, and-~the years of teachifig that followed. Then came the~crisis point provoked by the death of her relative. Anne remembers it vividly: ~ I went out to the garden that day. It was summertime, and ~verything was beautiful. The grass had just been cut, the flowers were in bloom, and the sun was shining in a completely blue sky. 1 know exactly where I was s~anding. At first I was numb, but then I, who seldom got angry, began to shout in anger at God, asking why he had allowed my relative began to curse him with every woid that came to my mind. At that moment. 1 didn’t care one ~ota what he did to me.. The.thought occurred to me that !, too, migh! be struck down and die, but it didn’t matter. In fact. l think a part of me wished it might happen. ! just shouted and cried and cursed until 1 was exhausted. How this led to asking for a eenewal course became clearer later rather than at the time. She realized that her anger must have been directed at 886 / Review.for Re/igigus, Nov.,De~’., 1984 somebody, and that the very venting of it had created a space for the. underly- ing hunger for a relationship with that "somebody--God to surface. Anne’s first few weeks at the renewal course in London were difficult. Having arrived there, she wanted to~ pray, perhaps for the first time in her adult life. but found it impossible. Although she was faithful to the themes and times suggested for each day, she could not believe that God was present to her. One day she spent ume just looking at the crucifix in her room. pleading ~vith God for even a little faith but nothing happened. Her interviews with Charles and the faith of the other participants helped her continue when the big temptation was "to throw in the towel." ,, ~ " One day, while sitting in her room, she became aware of the curtain being stirred by a rather gentle breeze. The sight recalled for her the passage from Scripture: "My v~oice,is like a gentle breeze." As she looks back on those months in London,,it seems to Anne that that is how God gradually became for her a "gentle breeze." She, in turn, became a "little" more gentleowithin herself, and a "little" more conscious of,God’s gentleness and care,for her. She gave emphasis to the word. little.~ Commitment ~ ~, Befor~ beginning her experience.of the Spiritual.Exercises according to the 19th Annotation, Anne ~agreed to the following terms of her commitment: -a full hour’s prayer each day, to be preceded by at least fifteen minutes preparation, and followed by at li~ast fifteen minutes reflection. -a weekly meeting with Tom her director. -the making of a repetition~of any meditation which moved her--whether positively or negatively: -the keeping of a spirituifl journal, o -the sharing of the,affective movements experienced with T~m. -a serious, effort in rbgard to the daily consciousness examen. Tom and Anne had established no set,length for completing the Exercises in their discussions together. As matters eventuated, the following was hoff the retreat actuallyideveloped~according to Anne’s journal: -Principle and Foundation: November 9 - December 6 -Week One: December 7 -,January 21 -Week Two: ~ January 22 - May -Week Three: .... May 6 - June 14 -Week Four: " June 15 r July28 Noto: As part of the First Week, Anne made a’ week-end retreat at her com- munity house, and as part of tile Third ,Wee.k, she made her annual eight~ay closed retreat at the rg_treat ho.use where Tom was stationed. Principle and Foundation Anne d.id not begin the Exercises immediately,, but spent the first four An Annotation 19. Retreat Experience

weeks on the preliminary reflection.which St. Ignatius has called the "Principle and Foundation." Here she was asked to medit,3.,te on the.truth of who she was: a person ~vho is alive because God, in his love, has created her--and not only has created her, but has been a faithf.ul companion throughout all her,history in his desire for her full freedom. This,freedom is maintained and developed when’ her life-project, and all decisions incorporated therein~ are increasingly motivated by the ;attitude of Christ the "free" man whose prayer was: "Our Fathe~ in heaven, hallowed be your name, ’your kingdom come, your will be done on earth as it is in heaven." At the outse~,,Ar~ne remembers ha~,ing a rather bias6 attitude towards dais preliminary refle~¢tion, partly~ because, of her own impatience to begin the Exercises, but also becausg, as her own beliefs about God were mostly unfor- mulated, the considerations presented seemed to pose no problem at all. The initial entries in her journal~ howeyer, do disclose how unsuspected issues within herself and how discoi~rerting notions about God resulted in a struggle to arrive at the indifference required ’by St. Ignatius before beginning the Exercises. 0 The major obstacles faced at ’this stage were: ,a false image of God J-the fear of closeness ,- ,a tendency to cohtrol what happened in" prayer -a tendency to judge her :feelingsand blame herself for those considered inappropriate.. Some extracts; from her journal help to illustrate the above: 9th~and lOth November Theme~ Our Father; Ask and you will receive . ~ . (Lk 11:1-13). ’~Having prepared so well, I felt confused because instead of starting from the outsi~le of the.scene and gradually quieting my mind, I found myself, almost immediately,,a "part of it. Jesus seemed to be looking at me and inyiting me, and I felt.frightened. I was like somebody who had come very timidly to the door and knocked, bui ~ow thai ihe dbor’wast? opening, , I was totally alone~ There was no 6psurge of trust--only fear. - Aware of my commitment, I returned t6 the same text the following d~iy. T~e’fear had*lessenei:l, and seemed more like a sense of wonder at my "cheek" in asking for what th~ apostles,,had asked for:~a close relationship with Christ. That was something for saints, agd,gs there were no signs of sanctity apparent in me, either in my past or in my present, 1 felt !hat this could not be for me. At this point 1 just wanted to throw the whole thing away and~give up the idea of d~ing the Exercises at all. ° 12th November Theme: I have called you by name .... (Is 43:1-7). I tried to get into an atmosphere of God’s loving concern, but instead ! felt as though he was overpowering me, and ! drew back. I was afraid for my independence, and feelings of rebellion towards him were strong. ! tried to quiet my mind and break the thread of what was happening, but just became distracted by re-living events ~f the pre~ious day."~he words,:"l*am :’the Lord your God" came to mind and 1 tried to surrender myself totally to him. Instead, all I felt was the arrogance of God. Iknow that to feel this way is wrong--it reminds me of Satan’s "I will not serve."This prayer period has upset me quite a bit. 888 / Review for Religious, Nov.-Dec., 19~4

Patiently Tom helped her to accept that feeling~ were neither right nor wrong, and that the important thing ’was to share with the Lord whatever reaction surfaced during praYer. At their meeting which followed upon the experience just related, Tom read the passage from Hosea (l I: 1-9) very slowly: "When Israel was a child I loved him . . . held him . . . fed him.. ~.," and invited Anhe to share any experience, either of being held herself, or o( holding .a child. A few days previously Anne had spent some time minding her young niece, and was able to remember in detail what it had meant to her. Praying this passage later, she found she could listen to the words of Scripture withotit immediately turning back to her own thoughts. She began to believe what the Lord was saying, and began to believe also that he was sa~ying these .words to he[: 1 am slowly realizing that power and authority do not define God, but pQwer and love, and that he’ cares for me as ! am, and not as ~I’ feel I should be.~ As a different image began to replace that of a dominant, arrogant God, tile need to trust grew--but not sufficiently to drown out all the fear that trust involves. The.image Anne had, at this time, was of standing at the center of a seesaw. As she looked towards one end she saw her desire to.trusi the Lord’s love, and the love of others for her. The other end of the seesaw represented fear--the fear of allowing herself to be loved, and :of changing a pattern of living that she had developed over the years; wherein God and people were kept at a "safe" distance. By "safe" she meant keeping them suffici.ently distant so that they could neither know her well’nor hurt her deep!y::. The realization that she could not continue to.. stand at this center but needed to opt for one side or the other, coming as it did at a time when Anne was able to look sufficiently at the Lord to believe his loving words, urged her down the "trust side" of her seesaw, and this decision brought with it new feelings of peace, joy and confidence. ’ .... As Tom encouraged her to examine h.er willingness to respond to the Lord’s love for her, she encountered more resistance~and fear within herself. Genesis 22:1,19, where Abraham is asked by God to sacrifice that which he loved most--his son Isaac--became a significant passage of Scriptui’e for her. The sequence of her responses as sfie continued to repeat tfiis passage in prayer shows the growth she was making~n her own desire to offer’all to the Lord: .: -a hard way to have to prove love -I could never live up to such a demand ~ ~ -I didn’t want to get tbo close -nervousness at Abraham’s generosity . -Yahweh’s love was all that mattered to Abrahfim. The L6rd’s Io~,e is all that. matters to me. -I tried to offer myself completely to the Lord -I feel very much at peace :’ An Annotation 19 Retreat Experience 889

Week Ong During Week One of the Exercises, one is asked to consider the history and consequences of sin in the world (including oneself), and the love of God for sinful people (espe)cially oneself). "God proved his love for us: for while we were.still sinners, Chrigt died for u~" (Rm 5:8). Although preoccul~ation with sinfulness is hardly the most appetizing of pastime~s, Anne felt a sense of excitement when she finally started Week One. This-was partly a feeling of relief, for this time, unlike her experience in London,~the dir~:ctor considered her ready to make the Exercises. But the excitement was principally Jue to a growing determination to continue on the new road that had opened up for her during thi~ previous four weeks. She described this road as one leading to a deeper realization of the Lord’s love for her, and leading also to the removing of any obstacles that had limited, or might limit her response to his love. Despite her enthusiasm, the first ten days left her feeling disinterested and unmoved: Although I have tried to arouse a sense of sin and disorder within me, I continue to be unaffected and’disinterested. The hou~Z’s prayer becomes a task to be done. and I feel relieved~when it is over for the day. God seems remote. Just at this time, Anne’s community had scheduled a weekend preached retreat. Tom suggested that she absent herself from the retreat lectures and spend the time doing five periods of prayer daily instead of her usual one. It was a daunting propogition for her, but one which led to a demanding but nevertheless profitable w~el~end. She felt that her prayer changed and ion- tinued to stay changed when the weekend was over. She explained this change by saying that Christ became more real for her and that this led to a more honest acceptance of herself. ,What follows is her description of the weekend and the remainder of Week One: ° At first, during that weekend, as 1 looked at sin and its consequences. I found it didn’t mean a thing to me, that my main concern was how to cope with all this extra prayer. By degrees it became clear that a~sense of sin, either personal or social, was absent in my life. Even this didn’t bother me. but it did recall a statement of Tom that "an awareness of one’s sinfulness is,God’s gift.~ As i faced the question, as to whether or not this was a gift I wanted. ! realized the superficiality that had crept into my prayer. Before each prayer p.eriod of the previous ten days, I had in fact "asked" for this gift, But "asked" is the wrong word. In fact,, what I had done, was go through the motions of asking, because that was what I "should" do, and not because of any real desire on my part. I became more conscious of my superficiality as I tried to dialogue with thee crucified Christ. His eyes seemed to be looking through me, not accusingly but sadly, and this left me feeling uncomfortable, ashamed and, I think, a little angry. It was all right if he chose to suffer for others, but 1 did not want him to suffer for me. Trying to share this with him seemed to push me back again into the presence of my own sinfulness--but there was a di.fference. General words like selfishness, uncharitableness, infidelity, were replaced by concrete memories of people ! had treated h~irshly or unjustly, people I had spoken of cynically, times 1 had defiantly done my own thing with little regard for God 1190 / Review for Religious, Nov.-Dec., 1984

or anyone else, and so forth. The re-living of these unpleasant memories usually resulted in further dialogue with the crucified Christ, and a sense o~f my resporisibility for his suffering started to grow within me. ~ Since my childhood 1 have always been reluctant to allow people to do things for me. When this does happen’l have a need to repay in some way--not so much from motives of gratitude but rather from an aversion I have (~r had, I hope!) to,~being in debt to another. Consequently, when responsibility for the crucified Christ started to grow and I unwillingly began to accept that this suffering was for me, possible wa~s of repaying him took over in my prayer. The sacrament of reconciliation seemed to be the solution. It was.a sacrament 1 had always found difficuli, and for the couple of years prior to this retreat I had given it up altogether, as it had become meaningless. Now it seemed like an answer to my dilemma. Going to the sacrament would be difficult, but any suffering experienced on my part, would, I reasoned, help to "even the balance" between myself and the suffering Cllrist. :Tom took the wind out my sails by d, isagre~ing with’ me. He felt that neither the time nor the motivation was right, that’ ~I Was to continue dialoguing with the Lord ~s a better way of proceeding. He also stressed the" fact that I was already forgiven. This emphasis on the fact that I was already forgiven, coinciding as ii did with being unable to pay for this forgiveness, made it harder to stay in the presence of the crucified Christ. The sense of shame deepened, and 1 seemed to become helpless and more unsure of myself. It was at this point that 1 came to understand more fully what was entailed in having to askanother, not for an exchange of favors, but for undeserved care. At times, ! even begged his help~ because without it I neither wanted to, Or could remain with him. Several times during Week One, and perhaps more particularly at this time; 1 had bouts of"desolation~--times when I felt dull and oppressed, not only during the prayer but throughout the day;-times when I wondered if my prayer was just an illusion; times when I felt a sense of despair, believing that there was nothing in my life worth looking at~ and certainly, nothing worth Ioving~ Although Tom explained~how important it was to pray during these bouts, it was difficult to accept that it was not time wasted. In retrospect, he was right! ~ , ° Asmy diaiogue with Christ continued, the area of self-knowledge moved to a point where I cou!d identify’ the main factor within me which was responsible for those actions and attitudes I now regretted. The best word I can come up with is egoism. It’s difficult, even at this stage, to verhahze at, but at was a lot more d~fficult to admat and accept it atthe time: And yet I could not fail to see how people and situations had been controlled and manipulfited in an ~iffort to maintain or extend mybwn security. I think this discovery of i:goism and how it operated in my life, was the hardest lboint during a very painful time. But,the Lord’s eyes continued to 10ok at me, sometimes with sadness, but more frequently no~i~he seemed to look at me ’with Compassion. The end of Week One was a bit ofan anti-climax. I think fragility and rawness best ddscribe my fei~lin~s: There was also a sense of having come a long way, in terms of honesty, inthe Crmpany of somebody who eared about me’and eared.how 1 lived my life--somebody who took me very seriously.

Additional Observations on Anne’s Weelt One 1. The Centrality of the ,Crucified Christ Anne used several texts, either from the book of the Exercises or from Scriptureduring this Week, but, whatever the text, foiand herself drawn back to the crucifix. Tom ~ncouraged her to cooperate with this movement within herself. An An.notation 19 Retreat ExperienCe

2. Liturgical Seasons :~ ’Christmas occurred during Week One, ~nd Tom suggested using the sea- sonal sct:iptural passage~’ from December 22 to 29, This did not affect the dynamic of Week One for Anne. She does remember it as havi.ng been a very meaningful time, when the Lord’s love for her was b’eing ekpressed in yet another way. ~ ~" 3; Reading Occasionally Tom suggested supplementary ieadings. During Week One, he suggested some chapters from the book Spiritual Freedom, by John En- glish, S,J, Anne.could not remember the exact content, but does remember being very attracted by the idea of freedom. 4. Integration "of Daily Life and Prayer On,several occasions Anne records how issues that had occurred during prayer also surfaced during the day--for example, she became more aware of how she looked for approval in current situations.

Week Two o Throughou~ Week Two of the Exercise~, the exercitant a~k’s for a more intimate knowledge of our Lord who became man for him or her, in order tliat he or she may love the Lord more and follow him. Because this Week covered a period of three and a half months, Anne and I decided, in the interests of clarity and simplicity--and hopefully without losing the developmental aspect of Anne’s experience-~-to arrange the material of this section as follows: ¯ to divide Week Two into three separate sections: ~ 1. Contemplations on the infancy and childhood narratives; 2. Other meditations/contemplations on: 0 a) The Kingdom of Christ ~ ,4. b) The Two Standards c) The Three Classes of Men ¯ 3. The Election process. " to describe the experience by means of a question and answer format.

~Having agreed on this format, I asked Anne to ,study her journal and reflect on questions I supplied some days prior to our session. ’ 1. Contemplations on the Infancy and Childhood.Narratives .. ~ Were there any similarities or differences in the way you pra~,~d th~se gospel scenes and the way you were praying in Week One? There were~some similarities, for example: ~ ,892 / Revie~,, for Religious, Nov.-Dec., 1984

-I continued to ask for what I wanted at the beginningoof prayer. :I tried tq share whatever I was feeling with the Lord. ~ But there was also a difference, Or maybe a :development" ~v6uld be a better word in,.~thatmore emphasis was. placed on knowing the Lord, and less o.n him or me knowing mys.elf. This shift~in emphasis came through the imaginative use of the senses during prayer.q find it difficult to describe exactly what happens when I pray this way, as no two periods of prayer are similar, or follow any definite and unbreakable pattern. What. follow~, is not a set formula to which l adhered faithfully, but rather my general approach when praying these Gospel scenes. Wberi, for example, I was praying the Na.tivity narrative, I tried to begin by looking at the people.in the scene. By "looking" I don’t mean just observing or imagining externals, such as features or clothes, but trying to get "inside people’s skins" and feel what they were feeling. These feelings might be joy, or love or peace--vmore or less anticipatory feelings at the time of any birth; but ! was often surprised by unexpected feelings--such as anxiety, or discomfort or displeasure at my intrusion. There was no way of predicting beforehand what emotions would strike me or how they would affect me. At times this looking at a scene might mean nothing to me, at other times there might be a sense of i~entification or closeness with the people, or with a person involved, and at still other times the looking seemed to raise an issue or a question mark within myself. !f I felt involved in any way’with what was happening, I tried to stay there in as alive a way as possible. When, however, I felt distracted, restless or passive I made efforts to continue looking as I tried to listen to interchanges between people in the scene. These interchanges were usually feeling, rather than verbal, for example, a shared joy between Mary and Christ. Again, there was no way of predicting what, if anything would strike me. Occasionally, when my concentration on looking and listening waned, I had recourse to the senses of smell and taste, as these sometimes helped in sensitizing me to the "atmospheric flavor" of the nativity scene. I usually found touch the most difficult of the senses to use imaginatively, and was inclined to leave it until last. Somehow, though, it seemed to draw me into the scene more forcefully than any of the other senses and I was afraid of it being an overuse of the imagination which might result in fantasy trips.: In general, the overall effect of this imaginative use of the senses Was a growth in inner quietness which frequently led to my being drawn further and further into the gospel narrative, into being a participant of what was happening. I was surprised at being able to pray the Gospel in this way, as I had tried the "application Of the senses" diaring Week One and found it totally incom- prehensible.

D6 any highlights stand out for you from praying these Infancy scenes? An Annotation 191 Retreat Experience / 893

Yes: Three. The first and second occurred while praying the Nativity scene on different occasions. On the firsi occasion the realization that Christ had moved out of the security of his divinity into our humanity for people like myself filled me with a sense of awe that anyone could be so.loving. This, in turn, seemed to pull out of m6, in a new way, a conviction that lhad been created to move out in love to others. On the second~ occasion I Started the prayer feeling annoyed with myself because during the day I had grudged the time I spent with tWO people who had come a long distance to visit me. Looking at Christ I felt a sharp contrast between us. ’His love for people turned my annoyance into a sense of shame, which I shared with him. Then I felt ! too was being loved. At some stage it seemed to me tfiat ! was touching the manger, and the c6nviction began to grow and deepen within me that here was the meanifig I ~vas searching for in my life. I fouhd myself sa’ying to Christ (he words of Alb.ert Camus: D~n’t walk in front of me ! may not follow Don’t walk behihd me’--I may not lead Walk beside rne--and just be my friend. On the third occasion, while praying o~n the Three Wise Men, I~as struck by the fact th~at they had been true to th6ir vision, and this ~tirred up a desire to follow my own vision commitmeni to the risen and alive Christ. 2. The Kingdom of Chri~st; The T~o Stimdards; The Three Classes of Men. Did you find any link between these meditations? How did you react to them? They were like three injeciions administered at the times calculated to produce optimum results. During the retreat I was unaware of the connection bet~veen them, but in reflecting on my journal, I see better h6w.they progressively drew me into the Christian reality, into the concrete implications that were involved if I was serious,in my desire, to follbw’Christ. I also saw .how they were linki~d to the Principle and Foundation meditation. The Kingdom of Christ The first "injection," the mildest dose, was the Kingdom of Christ medita- tion, which occurs after Week One and before starting the contemplations on Christ’s childhood. Here Christ is presented as an attractive leader who is planning the salvation of the world and inviting the retreatant to join him in his enterprise. The gratitude and enthusiasm evoked in me by this invii~tion were deeper because of the timing of the meditation following as it did my new and painful awareness of my egoistical tendericies, which should, I felt, prohibit another from wahting my companionship. My acceptance of the invitation seemed to lead naturally to ~a’ desire to 894 / Review for Religious, Nov.-Dec., 1984 know as much as possible about this leade.r, and so provided what Tom called the "bridge" between Week One and Week Two. The Two Standards .. The se~0nd "injection," the Meditation on the Two Standards, was a much stronger dose because it spelled out.~both the obstacles to, and the conditions for, full participation in this enterprise of Christ. It became clear that if I was serious about responding to the invitation of this attractive ~leader, gratitude and enthusiasm were insufficient and I needed to prove the seriousness of my intention by ask.ing that obstacles to m~y wholehearted ,service ..would be un- covered, and asking .also that the .Lord might overcome these obstacles and gift me with the desire for and the acceptance of, his attitudes and the attitudes therefore of all who wo~Jld follow him. The book of the Exercises lists the obstacles as riches, honor and p.ride and lists the conditions for following Christ as spiritual pove~y (and actual pov- erty, should the Lord desire it), the desire for insults and contempt and humility. Although the language is sixteenth century, the reality behind it cut so close to the bone that all concern regarding obstacles was lost in my horror at the condition~?laid down for following Christ. Although spiritual poverty, or dependence ~n God as I translated it, was acceptabl.e because I had come to terms with my false image o~f an arrogant God during tl~e Principle and FoundatiOn meditations, the thought of asking for actual poverty was another matter a!together. I had never known what it was to be poor, and the possibility of it was totally unattractive: How, there- fore, could I say ! wanted it? After all, the Lord might take me seriously! . But it was the ide~i of asking to.desire insults and contempt that proved to be the greatest stumbling block. I felt a revulsion even at the thought of it, and got quite angry with the Lord, with To.m, with the Exercises and with myself. On,ce again the timing of this meditation proved crucial. The fact of having already .... -experienced the Lord’s acceptance of me with all my drawbacks, -come to know him better through the contemplation~ of the Infancy and Childhood narratives, -found in him the meaning I was searching for in my life ~xperienced the attractiveness of his leadership and an enthusiasm at the prospect of following him, all kept me in a struggle.I would otherwise have abandoned. ~. At my weekly interview, which I would have preferred to omit because~of my anger and rebelliousness, Tom stressed that the acceptance of these condi- tions was God’s gift. I couldn’t make myself want.them, but God could instill a desire for them within me. Tom suggested turning first to the obstacles, that the~ wr, iting’ down of my fears might ~be a ~:oncrete way of uncovering my riches, because "riches are those things we use to protect Us from our fears." Then. I was to reflect on how I attempt to counteract those fears. An Annotation 19 Retreat Experience [ ~195

The list of fears, as recorded in my journal at that time, are: -insecurity ~ -mediocrity ° -b.eing misunderstoi~d -getting angry and losing control -confrontation -trusting others 4. -being ignored or dominated by authority figures -becoming vulnerable by revealing myself to others -my humanity’, ~ These fears were counteracted by: -repressing anger and other strong emotions -perfectionism , -seeking recognition and approval -striving to have things my Own way -distancing myself emotionally from others -not risking

When Tom pointed to the fact that there was no mention of the Lord on either list, ! got a jolt. I was the beginning and end of my own closed circle. This jolt helped me to look more at the Lord, and I began to realize that it was he who was important for me, that openness or "indifference" to his condi- tions were actually ways of keeping him as my main focus. As I stayed focused ¯on,him, it gradually became possible, though never easy, to ask with sincerity that I might be open-to poverty and rejection,, should he desire it. Thr~e Classes of Men "By comparison, the third "injection," the meditation on the Three Classes of Men, was a mild one. .In this meditation three iypes of people are portrayed: 1) The first type are those who realize that an attachment they have to some security is putting God second on their list of priorities. Although they desire to remove this attachment, they continually procrastinate and never, in fact, act on their desire. ,2) The second type try to rid themselves of the attachment to their secur- ity, while retaining the security itself. They seek to fit the Lord into their plan and’ not vice-versa:¯ 3) The third type also want to rid themselves of attachment to security, but getting rid of, or reta!ning the actual security is secondary. Their main .preoccupation is, "What does the Lord desire? What couise of action is most beneficial for his mission?" Because (his meditation followed the meditation on the Two Standards, I identified very easily with the first two groups, but, surprisingly, I didn’t find this upsetting. Rather,my strongest and most persistent feeling wasa desire for 1~96 / Review for Religious, Nov.-Dec., 1984 the "indifference" portrayed in the third group. The Note at the end of the Meditation on the Three Classes of Men ~was the sting in this third "injection." It was like an inbuilt rechecking system th.at surfaced for inspection one more time the question: "Are :you, or are yo~u not, indifferent?" J’he answer tO this question would be found byfacing again myattitude to actual poverty and asking if there was still some reluctance,or repugnance in choosing it, should the Lord so desire. Despi~e themeditations on the Principle and Foundation; the Two Standards and the ease with which I had desired to be included .among the Third Class of People, I could not deny that some reluctance was still present. To such a person the Note recommends a concrete acting against (agere contra) this,reluctance. I should beg the Lord to remove my~re!uctance to actual poverty, insisting that I want it removed, and pleading with him for a willingness to choose a poor way of life, if that is the best way for me to follow him. This agere contra was difficult for me. I fo’~nd myself forgetting about it, distracted and inclined to dismiss the Note as unimportant. In the end, the only way I could make this request to the Lord, was to say it out loud, repeating it over and over again, until I began to mean what I was saying. 3. The Election Process: Could you describe your election process? ~ ¯ As a lead-in to the elec.tion, Tom suggested a series of Scripture passages showing Christ as he made his decisions.el continued the imaginative use of the senses whenever possible, and overall .found Christ inspiring and attrac- tive. The unexpected reactions would still emerge from time t? time, however, as in Luke 4:16-30, where Christ, returning to Nazareth~and preaching in the synagogue, is not accepted by those who know him best. I found him to be unnecessarily provocative here, and wanted him to conform to their expecta- tions, as I would have done. Arguing with him resulted in the realization that in this scene he was living out those conditions I had found so difficult when meditating on the Two Standards. When talking about the Election, Tom stressed its importance as the core of the Exercises. He made no suggestions regarding possible choices but did mention that an election could involve choosing a vocation within a vocation. Unwilling to look at specifics, I latched on to this for a while, knowing needed to recommit myself to religious life. Later, a second area emerged--one that was already implied if my recommitment to religious life was to mean anything. This was the decision to struggle for a more conscious awareness of my deeper feelings, so that I would discontinue living on the surface of things, and become clearer o’h the motiva- tion behind my action or non-action. I innocently thought that the above two decisions signaled the end.of the An Annotation 19 Retreat Experience ] 897

election process. Tom, however, thought differently and wondered if I was afraid of being more concrete. I was! Before going on I would like to say, that although, I do not refer again to the above decisions, they remained important, forming a kind" of backdrop during ~the remainder of the election process. At this point in my life I was at a ’,mini-crossroads" because, since return- ing from London, I had substituted for another ~teacher and was due for reappointment in the very near future. Tw6 questions arose as I reflecied on my immediate situation: 1) should I continue permanently as a teacher? 2) having learned during these past few months what it meant to be cared for pastorally, should I now move into thearea of~ pastoral care? As possibilities for the future, neither of these options would disappear, so during prayer each day I asked Christ for help to choose whichever option would bring me closer to him. The underlying theme of the Scripture passages suggested by Tom at this time was an awareness of one’s need to be helped by the Lord, and the importance of~turning to him for help. So I turned to the Lord, and searched for clarity by presenting each option separately, seeking some indication of his will. After some time, my reactions on presenting both options to the Lord were: Teaching Pastoral Care -Sense of drudgery - Excitemen~ - Deadness, - Uneasiness at the preparation involved - Relief: if asked to return, - Afraid because of lacks in my it would be a sign of own spiritual life God’s will - Safe, but with a sense that. - Deadness 1 would shrivel up At this stage I felt as though Lwas hitting my head against a wall and doubted if I would ever feel ready to make adecision. About this time three events occurred. First, my superior and I attended a workshop on pastoral care, and as a result had a b6tter understanding of this ministry. ~ Secondly, To.m suggested that I go to either a railway or bus station and just spend time looking at the people there. "These are-the people we. try to serve." Feeling a fool, I nevertheless went to the bus station one afternoon and spent a couple of hours observing people as they came and went. To my surprise, I enjoyed myself. Third, Tom also suggested going to one of the poorer churches in the city, some Sunday morning. This I found harder to do. Would I stand out? Would I be overdressed? Would I be.safe? As I walked towards the church, I noticed that many doors of apartment’ buildings were either open or missing, and I was appalled by the dirt and B98 I Review for Religious, Nov.-Dec., 1984

poverty. Within the Church, however,, there appeared to be a greater sense of comradeship among the people and between the people and the pastor than in the churches I usually attended. I felt included in this comradeship and very much at ease. Because these three events pulled me out of myself into looking at a ministry in which I was interested, and into looking at people 1 would other- wise have not noticed, they also helped me to 16ok at the Lord when my tendency was to become knotted up and discouraged by his apparent refusal to show me where his will lay. By degrees my reactions on presenting the two options to Christ in prayer, seemed to favor a decision for moving into the area of pastoral care~ These continuing .reactions were: Teaching Pastoral Care - Intense repugnance ; Desire - Repugnance - Peace - Remoteness , - Awareness of the loneliness ~ involved - Could I admit I did not - .Fear of the dedication and want this alternative? responsibility that was. needed l still felt mixed,up, uncertain and uneasy, but Tom’s assurance.that these feelings were natural at this stage in the election process, and his,encourage- ment to write out a tentative ~hoice when 1 felt ready both helped me to continue and gave me a sense of direction. Although my tentative chbice was to move into the area of pastoral care;.I still presented the two options to the crucified Christ. For the first time I began to see both teaching and pastoral care as positive choices. Each seemed good to me, but in balance I felt more inclined towards pastoral~care. Then, on the fifteenth Of April, as I was preparing both options, I noticed a change. At .some stage in’the prayer, without my noticing it, I had begun offering pastoral care only to thd Lord. As far as I could see, this was the best choice, and the one he wanted. At that point I felt a deep pe~ce,’This peace continued~despite.some fear of the ob~ous uncertainties inherent in my choice: How would my superiors and community react? What preparation was invol- ved?--and other such questions! , How long.did your election process take? If I includethe lead-in, the section where Christ is ~aking his choices, it lasted about.nine weeks, During the time when I felt great difficulty in coming to a decision, I tried, whenever possible, to fit in anbther daily I~rayer period. Week Three When we came to th~s section of the retreat, we agreed to continue with ¯ ~ the same,dialogic format. There are two:points worth mentioning at the outset~which had a behring An Annotation 19 Retreat Experience on this Week. First, Tom thought it would, be a good idea if my annual eight-daySecond, retreat I hadcould° two coincide rather with stormy the beginning " . iof ~Week . Three. . . lnterwews regarding my elect~on during this Week. Th~ first of these was with my prownc~al superior immediately before starting the eight-day retreat, and the] second was with the provincial council almost immediately afterwards. These intetwiews-affectcd the Exercises? I ° Yes. I started Week Three feeling angry and misunderstood, and the silence and solitude of the retreat house, with four or five hours 6f prayer,daily, seemed ~to’surface a constant spate of deep feelings from which-there was little escape. It sounds like a difficult time. It was. After I had shared my anger and hurt with Tom, he asked if I could put them to one side for a little while. At the time, I thought I could but it didn’t work out like that. What happened? The preliminary meditations Tom suggested were scenes showing great emotion, for example the.~woman w.h,o broke the jar of ointment for Christ in preparation for his burial, the raising of Lazarus, and so forth. As I tried to pray them, I found that I came to a certain point and could go no further. 1 think an example will explain better what I mean. In the scene atoBethany (Mk 14:3-9), I tried to concentrate on Mary as she anointed Christ’s,feet, but found myself repelled by the d~ep emotions shown here. I realized then how much I hate showing deep emotion, especially in the area of love, and that emotional passivity,was the protection I used, and one I was not prepared to give up. I could see how both Mary and Christ had shed this protection during their encounter at Bethany, and I felt barred from participation in the scene by my own selfishness. I was upset, but unyielding. The thought of my recent choice.to move into the area of pastoral, care increased my uneasiness. How could I encourage others in openness to their deepest fears and desires, when I personally refused to practice what I preached? At this point I knew I was faced with another choice, either to share the fear of my own deep emotions with the Lord, or to stay on the edge of things. Did you make that choice? Not at that point. For a while I continued on the edge of things and then anger towards God began to surface. I felt I had given him everything and he owed me! But instead of patting me on the back for my efforts in trying to choose his will, he was allowing my decision, and my motivation for making it, to be questioned by my superior. And, as if that wasn’t enough!--he was also surfacing my uncomfortableness with deeper feelings. Why, I asked him, was he doing this to me now? He didn’t answer me directly, l.nstead there was a growing reali~tion that 1 did not love myself, that I was afraid to love, that I had a rotten self-image 900 / Review for Religious, Nov.-Dec., 1984 and that I had expected an immediate acceptance of my decision to move into the area of pastoral care. The possibility that this decision would "rock the boat" in any way, made me afraid. My negative feelings were so strong at that point, that for the second time, I wanted to avoid an interview with-Tom. Did you have one? " ~ ¯ ~ Yes. He was very kind, without giving me easy assurances, and recom- mended praying on passages where the Lord clearly~communicated his’ love for me, such as Is 43:1~7o and Hos 2:19-20. InitiAlly, these passages also made me angry, but I refused to surface the anger. I preferred the sense,of being a martyr! The image I had of myself was of a sulking child, full’ of Self-pity.’ By d~grees, as I began to tell the Lord something of the anger Iwas feeling, past memories started to surface. Memories? Memories of people who had tried, in one way or ano(her, to show their love for me, but whom I had kept at a distance. I realized that I had never let anyone close enough to affect me deeply. This realization brought with it an urgent need to plead~with the Lord that whatever barriers I had erected to evade his love, and the love of people, might be broken down. Gradually and almost imperceptibly, I ~elt his love for me, and had a sense of being held by him. It was great while it lasted. While it lasted? Yes. I was able to go back to the Bethany scene, without feeling barred from it, and°to associate with the woman as she showed her love for Christ. I also b~came more aware of the love he felt for people, not only in this incident, but also as he washed the feet of his apostles during the Last Supper. His desire, almost his need, to give love strtick home forcefully, and iilthough I felt uneasy, I wanted a greater ability to receive this love. " You felt uneasy? .I did, because, even while wanting to receive his love I found myself inclined to distance myself emotionally from it. But I noticed what was going on, and although it was a struggle, I repeatedly hauled myself back towards him trying to face and accept the reality of his love. I had a sense of very deep feeling during all of this, but afterwards could not identify my emotions. At this stage, a long time after the event, "intimacy" is the word that comes to mind. But it didn’t last? No. The very next day, while walking to my room, I seemed to be "hit between the eyes" by a sense of God’s unreality, and the stupidity of seeking him. I tried to shake it off but couldn’t, and while praying on the Last Supper, all I felt was bitterness and resentment for past hurts; shame and disgust at different events in my own history, and a conviction that I had no right even to consider moving into pastoral care work. tt sounds very painful. " ¯ It was, and it got worse. Disillusionment and hopelessness seemed to settle over me like a cloud. "What’s the use?" became my theme. Praying on the An Annotation 19 Retreat Experience / 90"1 betrayal by Judas, I felt no compassion or empath~ for Christ. Instead, 1 ~ betrayed,by him., Tom wondered if there was somebody in,my life I had not forgiven. As I checked this out, I seemed to open a "can of worms." Hurtful memories kept coming up u, ntil I felt swamped by them, and resentment seemed to pervade ,all my relationships. Thiswas one more time when I felt like "throwing in the towel" and ending the retreat. But you’ didn’t? No. Tom’s gentleness and encouragement .were lifesavers that helped me as I tried to share this resentment with the Lor~., There was so much of it that it was hard to begin sharing. Sharing? .’By recalling and reliving the incidents with him and letting myself feel my anger and resentment. I was also asking for healing and the ability to forgive, without, I’m afraid, believing that this was possible. During all of this I was trying to look at the Lord in his passion, but mostly, it was my own hurt that predominated. Evenoverbalizing it now is painful. It sounds that way. Then one day during my reflection after praying on the Ecce Homo, I realizedthat I had been more puzzled by the Lord’s love, than concerned with any of my own issues. The idea of freedom came to the forefront,.~nd it seemed to me, that Christ in his passion was the exemplar of freedom. Throughout this time he felt deep fear, pain and rejection, and yet never failed to act in the most loving way with other people. His freedom confronted my unfreedom, and although there was some shame, the strongest feeling was that of the need for’his help, because I wanted.to change, and become, like him, a loving person. Ps 142 became my prayer: "With a loud voice I cry out to the Lord:" Did he respond? Not immediately and not in the way I expected. I was, howeyer, less absorbed in myself and better able to enter into his suffering. About this time, I had my meeting with the provincial cou.ncil. Beforehand, I noticed both my fear and my attitude of defiance--’Tll get ~my own way" (permission for moving into pastoral care), and had to struggle not to sink these feelings into my unconscious. For me it was a struggle for, freedom--freedom to acknowl- edge how I felt. share this with the Lord, arid ask that I would be as loving as possible with the people involved, while trusting the outcome of the meeting to him. How did the meeting go? It was difficult, but throughout there was an awareness of sharing a little with the s.uffering Christ, and afterwards I was very much at peace. I felt.1 had done everything I should regarding the Election and that I could ~gntrust the future into the Lord’s hands. There was a sense of rightness about that meet- ing, which was something new for me, and I felt wonderful. ~902 / Review for Religiods, No~,-Dec:, 1984

:’;And then? ~ Throughout the remainder of this Week, I continued, ih my~:efforts to contemplate the crucified ChriSt, but personal issues never ceased to "raise ¯ their heads." They were mostly, issues that we have already discussed. There was~.one more major bout of "desolation" when giving up seemed:,probable, but I stayed at it, and at least gave the time to prayer when I was unable to do anything else. You never gave up praying? " No. I never broke the commitment I had mad~ at the beginning of the Exercises, though I often f~lt like it! In fact, during the last part of Week Three, as when making the Election, I tried to pray twice daily. How did Week Three end? There was no uplift at the end of this Week. The word that dbscribes it best is "flat" and this "flatness" persisted as l started Week Four. Week Four The continuing sense of flatness, which stayed with Anne as she began Wedk Four, made it difficult for her to ask for the grace of this Week--to rejoice with the Risen Christ. Thoug.h the Week was not devoid of joy, her own evaluation was that any joy she experienced "was her~ rather than .his: -h~r joy in remaining faithful to her Election despite her inability to explain the force of her conviction to others and, at times, even to herself; ’- -her joy, when at different stages during this Week, the Lord deepened her belief in his love ,for her. While remaining faithful to prayer for the grace of Week Four--and wanting it--she felt herself incapable, at this point, of sufficieKt love to rejoice simply in his happiness. Her growing personal awareness in day-to-day living made her conscious of the fact that there was little discrepancy between her other relationships and her relationship with tile Lord. Several incidents had occurred which left her with a sense 6f uneasiness. Late reflection underlined her reluctance--and in one situation her inability--to particii~ate fully in the happiness beingfelt by different member~ of her community. ~ To her surprise, there was an acceptance by her of this inability, rather than a sense of despondency or p,assivity. She fel.t that this was !argely~due to Tom’s assurance that "the realization of"one’s inability to love is gift." ~’Overall, Anne felt that the Week was not exactly as portrayed in The Spiritual Exercises because her journal shows that for her the core issue involved was love rather than joy. When she struggled to concemrate on the Lord’s joy, her prayer seemed more like an intellectual exercise than an engagement with the Lot& Whereas, when she let go of her agenda and allowe~d the Lord’s love to surface, as it tended to do; she normally found herself.absorbed and affected by thereality of his love for her, and she :tended to move into a non-verbal dialogue, with him. This dialogue was tis~uallyan An Annotation 19 Retreat Experience / 903 inner desii’e f~r freedom, specifically to be like him--a person who could love deeply, whatever the circumstances. Because of the orientation of Week Four, Anne entered on the final contemplation of the Exercises, the "Contemplation to Attain the Love of God," with much enthusiasm. In this contemplation the retreatant asks "for an intimate knowledge of the many blessings received, that, filled with gratitude for all, .[he or she] may in all things love and serve the Divine Majesty." As Anne willingly recalled, and continued to recall, the Lord’s goodness to her during the previous months, she grew increasingly more conscious of how important he had become for her, and wanted, without reservation, to make her own the prayer: Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will, all that 1 have and possess. You have given all to me. To you, O Lord, I return it. All’is yours~ dispose of it wholly according to your will. Give me your love and your grace, for this is sufficient for me. Conclusion Today Anne looks back on her experience of The Spiritual Exercises as a beginning. It started something for her which she has tried to ~ontinue. In response to the question mark on my face, Anne reflected: Through the Exercises 1 came to realize that my life has meaning and direction. This might seem obviousto those who are already secure in this knowledge, but for me ~t was like the beginning of a new era. Prayer, and my relationship with Christ came to hold. and have continued to hold priority of place in my value system. This has not ~made life any easier, but it has made it ~,ery worthwhile. Barriers have been lowered sufficiently to allow at least a few,people to love me, and I have gone through the painful process of lofing two people deeply. Although growing self-knowledge,sharpens my awareness of underlying limitations, it also helps me to recognize and to own the fact that’l’am slowly but surely becoming more alive .a more confident a]ad a more ~ring individual An~ne’s experience of ~r’he Spiritual Ex~ercises is Anne’~ and only Anne’s. If, at some major crossroads in her later~life, she were to make the Exercises again, this experience would be different because she would have changed. But even though her experience cannot be,~ine--or anyone else’s--the very shar- ing of her experience, perhaps even more than the sharing of ideas, can help us, if we allow it, to reflect a little more deeply on our own relationship with Christ, our own r~lationship with ourselves, and our own relationships with the concrete people of our world. Thanatopsis: A Theology of Death for Religious

M. Macrina ~Hawkins, R.S.M.

Sister Macrina resides in St. Mary’s Convent; 210 E. 13th Ave.; Escondido, CA 92025.

No one can come to me unless the Father wh~ sent me draw him and I will raise him up on the last day (.In 6:44).

Come to me! This is the ultimate message to the per’son of faii"h who feeds her spiritual life with the Scriptures. God, Jesus Christ the Lord, the Holy Spirit continually "draw her into the desert and speak to her heart" (Ho 2:17), conti.nu.ally call her and all Christians to resurrection. Thus this’reflection may be synthesized by saying that the entire Christian life oughi to,~be ~a response to the Lord’s calling insistently from the moment of conception: "Come.to me!" In this reflection I explore theologies of death proposed by Karl ’Rahner, . Ladislaus Boros and Others, and, by virtue of continued contemplation,’ attempt to synthesize.a theology of death which allows one to recbgnize’ the strength of Jesus Christ within as each Christian makes his or her "way" to Him: Much has been written of late about the physical aspects of deathand how to trbat’ih~ dying. Whht do those who belieVefirmly in the Lord, who share his divine life of grace as they grow toward that day of union, say and tfiink about that vast unknown?~ A first task is to discuss briefly some theories of death so that the reader may become aware of different theologies. A second task will be to explicate some of the theological differences in an approach to time after death. Lastly I will probe resurrection, and draw Some conclusions which are highly personal but which flow from study, reflection and contemplation and which to a great extent have become real in me. 904 Thanatopsis / 905

It is a fervent hope that this reflection will be a presentation of thinking about resurrection, and the ramifications it has for all Christians now in their spiritual lives. ~ Death is the end of biological life: Death is our birth into eternal life. Death will mean union with the Lord which will never end. Toward this union is one’s entire life oriented. It is a j ourney of faith, hope, love. and service accom, panied by joy and sorrow, interspersed with peaks and’valleys, ever moving toward our Ultimate Future. Christian life, therefore, is worth living; eternal life is worth dying. This is the raison d’etre for living the spiritual life, to grow toward the Lord in that spiri.tual maturity which ends in oneness with Him. If.the Christian understands her life, in the light of her Ultimate End, as the process of making, her way to Him, as a growing in love:with the Lord wh6 loves her first, then living her life in any other fashion would indeed be a dreadful waste of precious time. o ~ Christians who seriously try to live a spiritual life realize that it is most difficult to put the profound insights dictated by the Spirit on the mundane level of words,., especially when the human mind is groping to express the mystery of the Holy Spirit who dwells within. It is also well to realize that ¯ philosophical terminology is able to obfuscate theological implications for the person offaith who wishes to make the leap toward resurrection by simplifyi’ng the speculative. ¯

Theories~and Theologies Come to me! During the past few’ y~ears, theologians have tried more and more to-make us aware that there is much more to death than dying: In the spiritual life death isthe key tothe door at the culmination of life which opens into eternal union with the One toward whom the person has spent her days traveling in hope and in love. Still, spiritual theories of death are few and far between even though a wealth of material abounds on the pastoral aspects of death and~ the c~ire of the dying. Two theologiahs, Karl Rahner and Ladislaus Boros, have developed sub- lime insights on the death of Jesus and its meaning in the life of each Christian. Boros’ theory, making reference to the "final option," tells us that ~in the last moment of life every person comes to make a final choice for or against the Lord. ’This choice is radical and cannot be reversed since at that moment when life ends eternity begias, and therefore time ceases.~ It is a moment of interise enlightenment, so intense that each person will know exactly what he or she is choosing and there will be no need to bhange his or her mind. Boros goes on to say that a person’s choice will be conditioned by the choices he continually makes all during life. Original sin does not mitigate one’s freedom, and this "uninhibited freedom provides the opportunity for a persian to choose the ’utter opposite of earlier life-long choices.2 It is, therefore, conceivable that one could choose at the moment of death something, someone, 6ther than the Absolute Good, God. 906 / Review for Religious, Nov.-Dec., 1984

Rahner, on the other hand, has developed a differen~t theory known as the "fundamental option." Like Boros, he postulates thai death is truly one’s most active moment. Unlike Boros, he insists that what one does in that moment is to ratify ~freely all that one has been up to that. moment. There can be no "about face," and the decision is irreversible.3 In other words, the choice will have .been made long before the moment of death, and the person will have been living that choice until the final moment. - ’~ Boros does not attempt to emphasize the teachirig of the Church as does Rahner.4 He is inclined to over-confidence that a person is able in that last moment, despite evil choices in’life, to attain salvation by one last act of the will and to accomplish that which she was unable or unwilling to do in life. In ~hat last moment, .then, one could be converted; repent and be saved--in an instant. Rahner, while maintaining that the final choice is-conditioned by one’s entire life, declares that this final choice is made in light of the person’s newly formed "pancosmic relationship to the world in its inner unity and no longer mediated by a body."5 These theories suggest that no one will be surprised at her final choice, and they effectively reject any "ambush" theory. Both theories inspire to a point where fear of dying is diminished, and both exalt the virtue of hope. The mercy of God is extolled and one is encouraged to become more and more aware of the depth of his mercy. Finally, Rahner and Boros both declare that the moment of biological death concludes man’s activities on earth.6 By summarizing these theories briefly, we are now able to explore the depths of their impact on the person who struggle~ in the spiritual life toward that meeting with her Ultimate ,.Futm-~, toward that climax of a life of striving to be in union with the Lord---eternal union with Him! r "Come to Me" is an invitatio~" daily given, and to this invitation Christians must daily respond by dying little by little to their selfish choices and reactions. With each daily death the person draws closer to that ultimate death whicl~ will give her new life, which will allow her to choose God lovingly and freely. Time After Death "What is man that you are mindful of him?" (Ps 8). Both Rahner and Boros premise their works on a~definition of man as "a being composed of body and soul," and see death, therefore, as ~a separation ,of the soul from the body.7 To say, as" Rahner does, that "the soul does not perish but maintains spiritual life in a wholly different manner of existenceTM is indicative o~.f his acceptance of a separation but Rahner then goes on to explain that "man dies as a whole,"~ and that, f6r him, "separation of body and soul"~°~ is an expres- sion that is taken for granted. What, then, happens to this "soul"?t~ Since Rahner’s purpose is an exposition of the Church’s teachi~ng, he further defin~es the doctrine of time after death as a purgatory. His assumptio~n is that - although man ratifies his life-long fundamental option, in death there is a need for a further matunng~: because the person is then able to distinguish with unencumbered clarity that which she really is--and is not. Thanatopsis / 907

She is not yet perfect in every respect, therefore she must undergo further purification.~3 For Rahner, God does not ordain an immediate judgment in order to impose some penalty. Rather the person herself realizes that she must be further conditioned passively toward right order, and submit herself will- ingly to the penal consequences of her sin.~4 Boros, on the other hand, asks the question, "Is purgfitory a place?"~5 His theory of "final option" proposes to resolve the problem of universal redemp- tion, especially in alluding to understandings of original sin, limbo~6 and the defective human person. And he insists that among theologians there is no real consensus. For Boros, in the final option an entire lifetime of decision is encapsulated to the extent that conversion, repentance and remission of sin are achieved instantly at or in the moment of death. Therefore, he concludes, there is no need for further maturing, for prolonged purgation.~7 For Boros. then, purga- tory is reduced’to a process, and the process is reduced to personal encounter. In the moment of her final choice, the soul encounters God in complete openness and sees herself as she really is.~8 This face-to-face encounter with Christ is like ~n atom explosion of such intense fire and light, of such purifying quality, that the soul, stripped of all that makes her unworthy of God, is instantly purified.19 This God-person encounter in such blazing proportions would constitute an "instant" purgatory, and. the soul is instantly ready to begin her eternity with God.2° The. process is different for each person not in terms of time but in degrees of intensity. To pass through the "flame of Christ’s gaze to God is at one and the same time the most intense suffering in our very essence.TM Thus "in man’s first completely personal act, death,22 his free per- sonal self-affirmation and self-realization" is achieved, and is therefore "intrin- sic in death itself."23 ~ Rahner’s development of the classic purgatorial process is finally formu- lated in his "pancosmic" conclusion, while for Boros the destiny of the "sepa- rated soul" is contained in a breath-taking, mind-boggling conclusion, a cata- clysmic the0phany of an instantaneous Christ-encounter! Rahner has one on the edge of her chair, passively anticipating gradual absorption into maturity, while Boros catapults her into Christ24 in the midst of a hydrogen-bomb explo- sion! In either instance, though, the conclusion remains the same:oCome to me! R~surrection Why is it that I live? Why is it that I die? Unless I die, I cannot live. But what does it mean to li~e after death? ¯ What is resurrection? Is it "of’the body"?. Is it corporeal? What happens at resurrection? Does one physically "rise," with the same body one had to pamper so much during physical life? Or is biological death really the end of that body? Is our body, never again to be rained .upon, kissed by the sun, emotionally:uplifted by stars, comforted by the touch of another, smell alovely rose? What have philosophers and theologians, since the time of the Yahwist writers and before, been saying about the way we will go to God? 90~ / Review for Religious, Nov.-Dec., 1984

In discussing the resurrection, many theologians in a sense seem to "refute" themselves by abandoning a distinction between "body" and "soul." According to Rahner, each person is a true "union of free spirit and matter," and the "total achievement of human life is preserved in death."25 ¯ Resurrection, then, implies that this "total" will again have some visible expression. Death being the "end for the whole man,’~6 not just his body,27 implies that resurrection is for the whole person also. Rahner continues to explore resurrection by insisting that death is brought about by the person herself when she realizes maturely that there is something more to living than just the biological, and that to attain it she must free herself from physicality.28 Thus a pers06 reaches out to God in daily dying as the Lord invites her to go to him in daily resurrection. Boros’ hypothesis of "instant purgatory’.9 catapults the ,person into "instant resurrection" because death is present to her at every moment and she is restless. "Lord, let us build here three tents~ one for you, one for Moses and one for Elias..." (Mt 17:1-6). The fundamental direction of the heart towards something transcendent30 can only be .expressed as the "essence" of every choice the person makes--up to the final option for the object of her restless- ness, the Lord, at.the instant of death when she is completely free.3~ Rahner, though not postulating instant resurrection, sees eventual resurrection after purification as a "person’s taking possession of himself .... the plenitude of.personal reality,’~2 which must have its theological basis,and consummation in the resurrection of Christ. Boros, toning down the specula- tive, makes a case for the physical to become the lesser part of the person. He theorizes that in physical decline .the "most decisive renewal of th~ inner man" is, through resurrection, to become not only more fully a person, but findlly a person.33 ¯ Rahner, strongly aware of freedom, continues to stress that in true free- dom a person will come to a love for death, a courage for death, that ulti- mately death becomes the act of human freedom.34 Boros, too, postulates that the "day of birth," a day of "total freedom," where "man stands free as pure gift,"~5 is the day of death, and since in this freedom love becomes death, it is also resurrection ! To bolster his contention that time continues despite "instant everthing," Boros makes some distinctions about physical death which for Rahner needs no distinctions since Rahner’s idea of purgatory is itself an extension of time. Boros distinguishes three stages of death: clinical, relative and absolute death)6 Although spaced out according to man’s clock-time, the time between clinical. and absolute death would have given Christ the "time’Y to descend into hell before instant resurrection, and thus gives biological man also "time" between instant purgatory and instant resurrection)7 This is pointed out only as a reflection upon the philosophical distinctions that Boros makes. For Boros, "nothing that is human comes to fully~complete positing of its reality until it does so in death.’~8 Boros’ insistence on kenosis makes death a "perfection in destruction" Thanatopsis / ~0~

which results in.resurrection. For Rahner, the emphasis is on the consumma- tion of a.personal life from within, a stripping daily, demonstrated by the Christian working her way toward her Lord, directly concerned as she is with the attainment of God as Ultimate.39 What then is the basis fo~ a theological interpretation of Christian death? The answer lies in the view of one’s death patterned on the death of Christ?° If Christian death is a dying with Christ, then what is Christian resurrection? Is Christ’s resurrection its paradigm? For me, Rahner’s thesis, although highly theologicall is more easily assimilate~d than is Boros’. This is not to "put down" Boros. It is more to, qualify Boros by appeal to Rahner than to try to compare them point by point. Christ did die a human death with all the implications and ramifications of dissolution. Rahner’s point seems to be that the theory of redemption-satisfac- tion au courant in the Middle Ages does not express fully the reality of Christ’s death. Christ suffered human death in total freedom as an "expression of obedience and an abundance of grace.TM His death, too, was "axiologically present in his entire life."42 According to Rahner’s theory of kenosis, each and all of a person’s acts conform to this progression towards death, and become finality only in death. So with ChrisL Christ’s obedience, therefore, is redemp- tive "because it is death~’~3 And so this physical world is not a different sphere from what it would have been had Christ not died. Boros, too, declares that the "universe is no longer the same as it was before’~ because of the death of Christ--not because of his intrinsic death, but because of its effect on the thousands of millions of Christian men and women who were, by reason of that instant, confronted with the decisive choice of their lives.4S According to Rahner, each Christian "in the state ofgrace" no longer "has the mark of punishment.., but has the character of mere consequence of siri."46 It.is in baptism that the Christian’s death.begins and stays in process until the final dying with Christ which "gathers up the whole personal act of a human life into one fulfillment."47 For Christ, death became life in resur- rection. Is it the same for us? Is it td this that we are called? "Through the grace of baptism, he [the Christian] receives his death as gift.’~s What is death? What is life? "The call to... baptism in the name of Jesus Christ means both death and life."~9 We are called to rise from the dead--noi in process, however. but instantly. Death becomes a "sacramet~tal situation’~0 for many theologians. Both Rahner and Boros refer to "th~ sacramenLof death." But once again Rahner far exceeds Boros in enhancing hope For Boros. death is the "center above all others for the awakening of consciousness, for freedom, for the encounter with" God. for that final decision about one’s eternal destiny!TM By choosing to sacramentalize death, Boros elects to postulate that death is prese0t and activeS~ in every sacrament, and these in their turn are "signs of grace stretching forward to life’s supreme encounter with Christ--in death."~3 Resurrection, for Boros, while instantaneous, still has eschatological overtones: that the final resurrection has already begun but needs to be transformed; that death, resur- 9"10 / Review for Religious, Nov.-Dec., 1984

rection and ascension constiiute the same event; that there He waits for me to come ,to Him. The end therefore of biological life is really~the beginning of being a full human being caught up in eternal union with one’s Beloved! For Rahner three sacraments, baptism, Eucharist and anointing, make us "partakers of Christ’s death.’~4 And again he reiterates that our own real death .is an end product of~daily dying which has been a part of our lives since baptismP5 Once, the fundamental option is made, all previous dying is con- summated in {he "real death" moment of dying with Christ. "The life of grace is’ Christian death if man’s death is, in fact, the whole action of his life."~6~ .... In the Eucharist, Rahner s~es a continuously renewed celebration of the death of the Lord~ making that death present here and now in our li~,es.’"We share his death because we daily celebrate and ’receive the’ sacrament of his death."57 It’is here, in this pasch of death and divine love, that we ~hd the true marriage feast, the one true marriage that is the response to absolute love. Love dreams of death and eternity. The love that does not long for death and eternity is but a surface love; It wants both at once, both are necessary to it;however incompatible they may appear. If there is no desire for eternity, then thereis no absolute will to love. And so it is ,with the desire for death. For man must die, being unable in .~ais present slate to love eternally, . ~The man Jesus and those who are his, die in a common pasch. He becomes the Bridegroom, his disciples the Church, the Bride in death, two beconiing one in a single body.58 Here Durwell seems to sum up Rahner’s entire thesis for it is Rahner who sets the tone of a sacramental theme relative to resurrection. While Bor0s cofitinues his ~blaze of glory" theory, at the same time postulating resounding theophanies of light and thunder and instantaneous resurrectiOri, and almost cautioning against ihe process-thought of Rahner, Rahner himself serenely plods along with his theological postulates bf daily dying, daily rising and quiet reflection upon the sacraments, and then suddenly overwhelms one with his magnificent insight into the ultimate processes of life, death and resurrection tO which the Lord cont~inually invites our ultimate response! Response Rahner and Boros.are, of course, two of the b~tter~known theologians who write about death. Comparing them has value because it forces one to re- evaluate attitudes toward death that may have been inculcated since Child- hood. Over the years my personal theology of’death has waxed and waned with my faith experiences, until I began to realize that this process is life-long! One is not able ~iS~’have a theology come to bloom in her being in weeks or "months, or even in a few years! One’s thoughts keep changing, depending upon environment, pastoral experiences and spiritual maturity. Although it might seem that I take a position favoring Rahner; actually I really have developed an eclectic theology of death that is personal. There is an essential connection between life and death and between death and resurrec- tion: We live, yet we die, daily--for unless we die we c~nnot live! We are so Thanatopsis / 911

accustomed to thinking ’in (erms of time, even though all philosophers and theologians tell us that "time" ceases at the moment of death. Would it startle you to learn that one philosopher-theologian has postu- lated a theory that even at the moment o’f death, even in choosing God, one is not ready yet to meet Him? that there is more time after death to "get ready" to .meet the Lord? To me, it makes some sense, especially in the lightof Moody’s collected experiences.6° Would it be ,so difficult to agree that resurrection is not resuscitation? Would it upset you to reflect uponthe bodyas not coming back to life---ever? In death we take our entire person with us6~ and this ought to be cofisoling. For what ispast istruly me, and l~take it with me into the present moment. So, too, will I take it with me into my.future---even~into my Ultimate Future. Freedom in the .real sense becomes for me~ as Christian, a "categorical imperative" (although I’m sure that’Kant might object to this use of his . concept). Fear and, human respect,~do need purging, then, if the Christian will come to be perfect freedom~in the ’Lord~Himself. In reflecting that I have the mature power to choose that which hever was but could yet be, Iam admitting that unless I use my limited freedom well I could be deprived of the opportu- nity to choose Ultimate Freedom! This theology of freedom has, very special ,implications for me as a religious and asa Christian woman. Rahner speaks of the human person a~, ,ultimately, freedom becoming "total gift.’~2 When I think of"total gift" in terms of my freedom to give it or not, then I. know I must be very careful to choose each presently unforeseeable future in terms of that which will allow me to become truly liberated and free in Freedom himself.63 To reflect theologically upon this relatively unknown theory of death (which has become part of my personal theology) is to accept, Boros-like, in an instantaneous purgation, how close or how remotesin is for me. If Grace be truly the person, Jesus Christ,, then Grace gives me my future at each moment; my life can be summed up in terms of actual Grace usedwell, and this could allow me to come to my Absolute Future more quickly after the moment of death than might others! If my theology explicitates this for me, then the converse is sobering: every abuse ..of actual Grace will keep me from him that much longer! Life as free giftfrom God, then, should "be lived totally, freely and tb the full. Life has much to offer me in the way of joy, happiness, nature, people and things. But the other events, the sorrow, the pain, the disappointments, all .have much to offer, too. These are interior proofs that the Lord is found in a faith experience for m~; that He is not just a trophy-giver. The person who is able tO withstand the sorrows of life without "taking them out on others," to integrate them in faith, hope and love with her happy experiences, will find it possible to live life to its fullest, to enjoy everything that one chooses to enjoy, and to enjoy in a faith sense even those other painful moments of life which often are merely tolerated by the person of weak faith. And so I come to a reflection wherein my eclectic theology enhances my 919 / Review for Religious, Nov.-Dec., 1984 faith and gives me great trust in the Lord, my Absolute Future. He and I will write my script together so that, whether or not ttiere is instant purgatory or a period of a passive purification p.rocess, I will ultimately live with God Himself. I am fully resigned to the fact that I must die, not because of original sin, not because everybody dies, not even because I know it is inevitable, but because in the freedom 0f that moment, whatever, wherever, whenever it may be, just before I finally accept God’s invitation "to come," I will be what I was meant to be: a real, fully resurrected human being. I will not die because I am old, or sick, or have an accident, or someone else snuffs out my life, but because I am ready to leave this physicality which has outgrown its usefulness and l-want to be with my God. From the moment I began to exist, my God has been issuing daily invita- tions to become total gift, to give myself back to him, to be willing to die a little every day to selfishness and sin, to be willing to live by faith, hope and love, and to rise daily to a new life of self-giving,.’of total kenosis for my associates, peers, and those entrusted to m~, care,.and through them, to my Ultimate End, Jesus Christ! o I do not fear the Lord because I am aware of’his total mercy. Many authors have helped me know that mercy, coupled with a delightful hope and a bedrock faith. Among these are Teresa of Avila, John of’ the Cross,~ Catherine of Siena. Pope John XXIII, and Therese of Lisieux. Their lives rooted in the Lord are paradigms of virtue, of love poured out in their own time. Each Christian must search and seek what the Lord asks of each person in her own time and in her own apostolate and pour out love for him and for each other accordingly. Whether or not I agree wholly with the highly speculative theologizing and philosophizing of Rahner, Boros, Feehan, Durwell, Bonhoeffer or Moody, I can only hope that their speculative theologizing will find ultimate fulfillment at that point in my life when I do become totally free, total gift, totally caught up within myself, totally aware of all that the Lord is and expects me to become., Until that day, I try daily to orient my.life sacramentally that° I may incorporate the theological stance of dying in Christ into my life, that the Eucharist Will constantly renew within me the deathand r6surrection of Jesus, thus making his death and mine, his ~resurrection and mine present in my life, and in fact making them one and the same. To do this I must renew daily my good intentions to live with him, die with him, rise with him! I must also listen to the grace of the moment ifi which he comes, in which he speaks, in which he continually invites, softly, urgently, compellingly, Come, to me.t Thanatopsis /, 9"13

NOTES

~Ladislaus Boros, The Mystery of Death (New York: Herder and Herder, 1965), pp. 86 if, 2Boros, op. eit., pp. 33, 34. 3Karl Rahner, On the Theology of Death (New York: Herder and Herder, 1961), pp. 30, 31. 4Rahner, op. cit., p. 26. ~Ibid., pp. 23, 24. Olbid.. pp. 30, 31. 71bid., p. 16. Slbid., p. 28. 91bid., pp. 13-31. tOlbid., p. 26. ~qbid., p. 39. ~2lbid., p. 24. ~JBoros, op. cir., p: 129. ~4Rahner, op.’cit., p. 47. ~Boros, op. cir., p. 129. ~6lbid., pp. III ff. ~7lbid., p. 136. tSlbid., p. 166. ~91bid., p. 139. 20Rahner, op. cit., pp. 135-141. 2~Boros, op. cir., p. 139. ~lbid., p. 24¯ 23Rahner, op. cit., pp. 26, 27. 24Boros, op. cit., p. 162. 2~Rahner, op.ocit., p. 69. 261bi.d., pp. 13-31. ~71bid., p. 21. 2Slbid., p. 79. :’gBoros~ op. cit., pp. 135-141. JOlbid., p. 104. Jqbid., p. 78. 32Rahner, op. cir., p. 31. J~Boros, op. cir., p. 161. ~Rahner, op. cit., pp. 86, 87, 35Boros, op. cir., p, 141. 361bid." 37Ibid.. ~Slbid. .~ ~gRahneri~op. cit., p. 93. ~Olbid., pp. 61,~62. 4qbid.~,p. 87. ~ 4~lbid., p~ 88. ~lbid., p. 68. . ’~Boros, op. cit., pp. 156, 157. ~ ~5lbid. ~6Rahner, op. cit., p. 67~. ~7lbid. ’~Dietrich Bonhoeffer, The Cost of Discipleship (New York: Herder and Herder, 1966), p. 257. 49Ibid., p. 99. ~°Boros,’op. tit., p.’ 162. ~Ibid., p. 164. SSIbid., p. 162. ~31bid., p. 169. ~Rahner, op, cit., pp. 74-76. ~SIbid. ~6Ibid., p. 75. 571bid., p. 77. ~SFrancis X. Durwell, C.SS.R., In ~the Redeeming Christ (New York: Sheed and Ward, 1963), p. 123. ~gStephen S. Feehan, Unpublished manuscript (Mahwah: Immaculate Conception Seminary,~ 1973). ~°Raymond Moody, M,D.r I.zfe After, l_z’f.e(Boston: G.K. Hall, 1977). 6~Rahner, op. cit., pp. 13--31. 6~[bid., p. 112. 6~lbid.. p. 119.

Rhyme For ~,11 Soul’s Day Ivy o~,the edges of;the garden, still, Sparrows in the hedges, quarrelsome and shrill. Quenched. the sumac embers, dead the mi~ple flame? Now the heart remembers:dust from which~it came. Sister Cecilia Ward, ’S.C. 1113 Creedmoor Avenue Pittsburgh, PA 15226 The Psychic and Religious Dimensions in Spirituality

Petbr J. Drilling

Father Drilling teaches at Christ the King Seminary and offers a course each year entitled ~Christian Mihistry: Integrating Spirituality, Theolrgyand Ministry."The present article devel, ops an aspect of the spirituality component of that course. Father Drilling may be addressed at the seminary:. P.O. Box 160; East Aurora, NY 14052. ,~

St. Paul’s choice ofpneumatikos t~ be the descriptive term for the way of being and living on the part of those committed to the Lord Jesus is a first guide for a discussion of the relationshil~ betw~een the psychic and religious dimensions of the human person.~ The term refers to those who are spiritual by being filled with the Spirit of God, such that they come to a deep-felt knowledge2 of God’s gracious gifts to them. The spiritual person is one who has become caught up in the embrace of God’s love by the power of the Spirit, generating faith in Jesus as the cosmic Christ and hope for fullness of life in union with the Father. St:Paul’s ’use of.the term "spiritual" is analogous. One can speak of life in the Holy Spirit by analogy with the spirituality of the person ~ho is living the examined life enough to be in touch with her or his interiority, to discern its movements, and to give them direction. Similarly, the active Christian knows the Spirit of God to be energizing his or her interiority with the infused gifts of faith, hope and love, and giving them direction. Part of the mystery that is intimated by the Pauline analogy of pneumatic life is the. conjunction of the subject’s Original interior mo~,ements, such as affections, experience, ~understanding, judgments, d, ecisions, and the wisdom, love and activity of the divine Persons uniting themselves with the human subject through their Holy Spirit. To probe these intimations of conjunction, a fruitful lead presents itself in 914 Psychic and Religious Dimensions/9"15 the interrelationship between the psychic and the religious dimensions of the subject. Several authors are helpful in following out this lead. The Psy~che’s Reach Toward the Sp~tua!o First, it may be asked how the psychic relates to the religious in human subjectivity. The psyche may be understood as the emergence into conscious awareness,Ahrough feelings and images, of the physico-chemical, biological and sensitive dimensions of human being. These dimensions are not coinci- dentally related to oneanother somewhere below the surface of the conscious living of persons. On the contrary, t~e mutual activities of the physico-chemi- cal, biological and sensitive dimensions profoundly mediate the emergence and influence the direction of the personality that takes its shape in society and makes its way across the sta~e of histbry. Ira Progoff’s studies have led him to posit survival as the major thrust that the human psyche transmits to the formation of the subject’s personality and to its everyday living, ,whether or not the subject is explicitly aware that this is ¯ its dynamism. This.drive to survive-is not haphazard, according to Progoff,. but organic, emerging from ~the physico-chemical, biological and sensitive substratum of human being. Progoff makes u~e of studies by Edmund Sinnott that have brought forth evidence .that all of life.comes to,its focus already in the basic stuff of li~’e; protoplasm: We must regard protoplasm as possessing a pattern which so regulates the course of the changes that go on" within’it that a specific form dr activity tends to result) Using botany as a focus,, for initialapplication of his conclusions, Sinnott reflects upon the recuperative and regenerative power of plants and trees: Somehow there must be present in the plant’s living stuff, immanent in all its parts. something ~hat represents the natural configuration of the whole, as a.norm to which its growth conforms, a "goal" toward which devel~,p.ment ig invariably directed. This insistent fact confronts~ us .everywhere in biology? Moving from plants to human ~b~ngs, Progoff adapts Sinnott’s conclu- sions. Survival is. also the major teleglogical drive of human persons, qualitative survival, not simply physical generation and longevity. Survival takes shape in the human psyche ~mainly as a longing to be an intimate connection with ultimate and perduring li~ng reality,. Qualitative human sur- vival takes~place in the connection of the ind~ividtial with the whole..Progoff comments: Survival forms are mainly social and religious in nature, and their reality is stated in ultimate or metaphysical terms. Their function in the economy of human nature is to provide the framework of beliefs in which the feeling of enduring ~onnection to life can be experienced in a sti:ong and meaningful way. When s’iarvival forms, whatever their specific content, are securely placed in the thoughts and emotions of a people, they bring a quality of social conviction thai gives a dynamic resiliency to the community, as a whole) ,-. In Progoff’s view, religion is especially suited to the drive of the psyche for 916 / Review for Religious, Nov.-Dec., 1984 qualitative survival~ Religion, especially in its higherforms; presents "a sym- bolic set of concepts" that enable ~ individuals, especially in community, to interpret their dynamism toward self-~ransformation in self-transcendence by their connection with the whole. Religion also provides "specific methods of working toward-ultimate goals of p~rsonality~ach~evement. Progoff also no(es that religions tend to ritualize the symbols and methods, but he worries about this component of religion, since it tends too often to weigh down its participants in the details of observance. , Reflection upon Progoff’s’ theory could lead one~ to ask whether the psyche’S thrust !oward qu~ilitative surviyal becomes a function of religious meaning, whereby the psychic drive leads the subject to seek and find in .religion some communion with the’~whole,,or whether.re,ligion, as especially suited to offer the psychic drive some rest, is not a function of psychic well-being.7 ~ The consideration of this essay, however, is the integration of the psychic and the religious in the human person. It is my suggestion, then, that one is not to be weighted over the other, but that both are to be valued as mutually contributive components of self-transcendence. Both the psychic and the religious dimensions wit.hin each human subject need to be understood, appro- priated and fostered in their interrelationship, if an integrated subjectivity is to be achieved. Passion as Key to InterrelatiOnship to the Psychic and Religious The thrust of the psyche towards ultimate reality for the sake of qualitative ’si~rvival by means of connection with the whole expresses itself in passio9, in a longing for survival that courses through all of a person’s conscious operations. In a h!ghly directive way this passion of longing for the ultimate takes the poten.fial’for indiv!du~fition of this human being and propels it for~,ard. Draw- ~ng upon a person’s genetic composition, passion takes shape in images that give form to the potential, so that it may take some concrete routes towards the individuation of this distinct hum’~n person. These feeling-toned images th’rust the potential subject into the light of conscious, social living where he or she develops into this or that subject. Progoff gives such feeling-toned irhages the name "dynatypes." Dynatypes "provide the directive patterns of~ behavior for specific styles o(. individual develoPment.;’8 Feeling-toned images result in types of energized behavior that lead society to classify certain individuals as prophets, others as adventur- ers, political leaders, seers, teachers, seekers for truth in nature or in God, and SO on. . .~ It is waluable here to distinguish dynatypal energy from m~rely social credefitials. That one is elected to public office or has attained the requisite academic degree to function as .a teacher are not verifications of dynatypal i~iag~s, although election and graduationmay be indicators. A person may be pushed in.to political leadership by the passion ofa parent~ who is a charismatic P, wchic and Religious Dimensions / 9"17 political leader and longs for her or his offspring to be a great leader of people ¯ too, but unless the psychic passion belongs to the would-be leader himself, he will never become; in his life’s force, a leader. Psychic passion is the energizing ’ .force for genuine individuation. This psychic passion, as it motivates the subject in all his or her operations of experience, understanding, judgment and decision to push through toward communion with some form of enduring survival, may be met by a comple- mentary passion,0f far greater force, an unrestricted and unlimited other- worldly love, which draws up psychic passion into itself and transforms it into person~al falling and being in love with the source,of unrestricted love. Such is the passion of the love of God, the "of".expressing both objective and subjective genitiye case. This is affect in its highest, positive form, which leads the subject beyond longing for connection with the whole to some experience, albeit limited, of resting with the whole that is transcendent. o Unlimited, other-worldly love is the passion th~at can be named religious experience in its .preeminent expression. The same ,passion may find other affects through which to express itself as well. Among these are wonder, awe. sorrow.for failures to love, and fear of the demands of other-worldly love. in whichever of theoway~ that other-worldly love expresses itself, it can. meet and transform the psychic passion that is the thrust of the individual heading toward qualitative survival. In,the human subject, of course, the passion which arises out of the psyche to reach for the transcendent, and the passion of falling in love and settling ¯ down in love with the transcendent as personal object of one’s love, are both the same passion, but in two moments. The former moment has its origin within the subject which allows and directs its dynamism towards self-trano scendence to move forward. The latter moment is also ~he passion of the subject, but now as this has been touched by the love of Another who trans- forms the immanent passion of longing into a possession by the transcendent subject of one’s longing. The loving God welcomes the passionate, longing subject to be at homein his or her trinitarian community. The second moment within ~ human passion for~ the transcendent is achievement, while the first moment is but longing. The second moment depends upon the subject’s experience of b~ing loved before it can blossom forth in love, and by being loved not byany other person, but by the Persons who alone are the transcendent, namely, the Father, the Son, and the Holy Spirit.9 Only the gift of grace can bring the psychic and religious dimensions into a harmonious conjunction. In the process the psychic is transformed by the religious. The Example of Outstanding Religious Persons In order to give this discussion of th~ mutual interrelationship of the psychic and religious dimensions of human subjectivity some. concreteness, three outstanding persons within the Christian tradition are observed. ,In each, 9,18 / Review for Religious. Nov.-Dec.. 1984

psychic energy takes shape in a dynatype. In each, the dynatypal character is transformed by transcendent love so that they become outstanding spiritual ¯ persons. Finally, it may be noted that these persons are outstanding among their fellow Christians because their personalities are extraordinarily possessed of creativity and originality." Other equally/authentic, but less 9riginal and creative persons, are inspi~i5 by these dominant personalities; and may become their followers. A first illustration may be found in St. Augustine of Hipp0 in th( ~arly fifth century C.E. Augustine’s Confessions assist iff art"assessment of the relationship in him0between the psychic and religious dimensions. The emphasis of Augustine in his Confessions is up6n his resistance to religious and Christian conversion throughout his:younger, years: What also is apparent, however, is the’battle he had .to wage within himself to keep hiniself from falling in love with God. Recurrently, he notes the inner pressure to submit when he would not. The longing for the trahscendent is there, but Augustine is afraid to allow it into the full light of day. Still, he prays; he rejoices in Cicero’s’exhortation to wisdom; he reads the Scriptures; he joins with the,Manichees in hope of finding wisdom: he loathes magic~ he writes On, the meaning of beauty, in search of what attracts us most deeply~!in De Apto et Pulchro; he admires St. Ambrose’s intellectual appropriation of Christianity. All these actions~noted in the Confessions, indicate that the younger Augustine Often°, though not thematically; gave his longing for ultimate meaning some opportunity to express itself. , Augustine’s dynatype~ would seem to be that of teacher. His whole adult life was. devoted in some way or other to teaching. And after he became a Christian he’ almost immediately became a major teacher, not .only in the church of Northern Africa, but also for the entire Western church. Even the Confessions are written, it seems, not simply as memoii’s but to offer the reader a pedagogy of conversion. Thus, the talent to be a teacher, which is’ here identified more strongly as Augustine’s. dynatypal image, becomes the charism of teacher in the Christian church and for the Christian people, once the talent is transformed by the gift of God’s grace bringing Augustine in his psychic longing to his rest in religious love? A word should be written, too, about Augustine’s famous peak expe- rience, recorded at the end of Book Eight of the. Confessions. The child’s voice (a psychic ;image to express his suppressed longing for the transcendent from his childhood?) directs Augustine to the New Testament, which he opens at ¯ random to Romans 13:13. With great tearfulness he laments his sinfulness, resolving to submit to God’s love. It is in the experience of religious-Christian conversion-that Augustine’s psychic feeling-toned images are set free to be implemefited in his creative teaching mission’in service o’f the Christian church. It is a case .where the religious dimension ~frees the psychic dimension of the subject from this-worldly limitations so that the subject can make its way toward the qualitative survival .appropriate’to its personality.~0 PsyChic and Religious Dimensions /919

Martin Luther provides a second example. Unlike Augustine. Luther was overtly religious from his childhood. As an ~Augustinian monk he was, he himself admits, beyond reproach. Nevertheless, he suffered from an uneasy ~ons¢ience from which he longed to be set free. He was obsessed with ~his vision of the angry God, Christ looming over him, the hopelessness of the -whole human situation.TM He would not be religiously at peace until he attained liberation~from the inner terror that plagued him. Luther’s conversion experience was gradual, like that of Augustine. John M. Todd claims that the major catalyst was a s~mple remark by Johann yon Staupitz, Luther’s religious superior and friend, sometime around 1512, to the effect that ~repentance begins with God’s lbve~for the sinner.12 This remark lifted from Martin the onus of having to perfect himself, even as he knew that imperfection is endemic to the human character:The experience of God’s love as the primary factor in salvation, rather than one’s own efforts, was consoli- dated when Staupitz’s remark was reinforced by Luther’s reading of Romans 1:17 while preparing his lectures on that Letter in 1515-1516. With these two events as highlights, Luther experienced a transformation such that "all fear was banished in the certainty of grace."~3 Luther’s religious experience freed him from his psychic terror, though the physical debilitations of sweating, constipation, and nervousness remained.~4 What also was freed in the process of his religious experience was Luther’~ dynatype, that of the prophet or the reformer,, the two-modes ofhuman existence being two sides of the same coin. As Todd remarks early in his book, Martin’s whole nature rose to the occasion of reforrri that was so much being pressed in northern Europe in. his time. It came to him as the course to take, not because he decided long in advance to follow this course. "He had planned none of it, speaking only what he saw to be true."~ Luther’s famous remark at Worms,~before the tribunal of the Emperor, in 1521, encapsulates his life’s energy: "Here ! stand, I can do no other, may God help me."16 A brief consideration of Dorothy Day’completes this round of examl~les. Her inherent psychic passion, like Luther’s, found expression in the dynatype of counter-cultural prophet and reformer. While Luther’s reforming spirit, however, was directed mainly at the institutional church, Dorothy Day’s was aimed at prlitical and economic insti.tutions. From her colle.ge days her dyna- typal energy led her to t.ak.e up socialist and Communist causes, promoting them through journalism. It was a personal concern she showed for "whom- ever she regarded as a victim of a merciless capital,"~7 and included a strong, lifelong pacifist position. D~orothy’s religious passion found its first explicit and formal expression on December 29, 1927. On that day, at th~ age of thirty, Dorothy Day became ~i Catholic. Already eight years before that event, however, in 1919, Dorothy was aware "that God was close to her."~ What especially induced her to make the move to full religious practice seems to have been the birth of her daughter, Tamara, Upon the birth of the child in March 1927~, Dorothy decided that the 920 / Review for Religious. Nov,-Dec., 1984

girl should be baptized a Catholic. This, of course, meant some instructions in the Catholic faith for Dorot~hy herself, and led to her own baptism in ¯ December of the same year. ¯ It was two separate incidents, however, in December 1932, at the height of the Depression, that brought tggether within her in intense interaction the psychic and religious passion that were so strongly a part of Dorothy Day’s subsequent life’s work. Dorothy was in Washington, D:C., to rep6rt.on a workersr rally for more jobs. She was troubled by the lack of involvement on the part of the Catholic Church’s leadership in these important social causes. She was equally troubled~ however,~ by the incompatibility between her Catholic faith and the Communist, philosophies of the worker movements, with so m6ch of which she sympathized. Seeking some resolution to her dilemma, Dorothy went~ to pray at.the National Shrine of the’ Immaculate Conception¯ . There 1 offered up 9 special prayer, a pr’,iy~r which came.witl~ tears and with anguish, that some way would Open up for me to use what talents 1 possessed for my fellow workers, for the poor.~9 Dorothy’s love of God Was coming to a point 6f crisis, where it had to meet her long-time Io~,~ for the poor, if there were to be a clear, ongoing thrust to her Self and to her activities. The complementary decisive moment to that bf her tearful and anguished praye’r ’at the National Shrine came the next day, when she fouhd Peter MaUrin waiting for her .upon her return to New York City. From that day ’MaUrin became DotothyrS ment’0r in her effort to establish a Catholic socialist force that would be effective within AmeriCan society. In the coming together of these tWo events Dorothy Day’s Catholic Worker movement has its start. ’ The life’s work of such outstanding Christians as the three considered here becomes, in theeyes of ~any, a magnum opus. Thus, Augustine’s pr61ific, gtili read and much discussed pages on. the,perennial religious questions continue to demand attention by the Christian church. Augustine is a classic, and not only in his literary works, but also in his person.20 The same is true of Martin Luther, whose life’s work a~ reformer of’ the Christian church in his time, ¯ became the catalyst for the entire Reformation moy,ement, consolidating moves toward refgrm that had precedeff his and giving motivation to mo~,es toward reform that were contemporaneous with and subsequent to his own, including the Rorrian Catholic reformation officially ~inaugurated at th~ Council 6f Trent. Dorothy Day is’already .a legend in the Roman Catholic church of the United States. Her Catholic Worker movement survives her ow~n.life span. Her. style of Christian existence continues to encourage fellow Christians to embrace the radical*demands 6f the Christian Gospel "to work., for justice for the outcasts and peace for.all society. More and Less Dominant Personalities , ¯ The examples 6ffered .above are more obvious cases of a strikingly clos6 Psychic and Religious Dimensions / 92"1

interrelationship between powerful psychic passion and powerful religious passion. These°more obvious Christians, with a clearly identified great life’s work are, of cours.e, persons with personalities that cAn~ be classified as domi- nant. Their lives are writ large in history and society, i Many other dominant personalities have also themselves become Christian spiritualdas.sics, combining as they do, in,a most powerful way, psychic and religious passion. The Desert fathers and mothers, Benedict of Nursia, Francis of Assisi, Dominic de Guzman, Ignatius of Loyola, Teresa of Avila, John of the Cross, Charles Borr~meo, Francis de Sales, John Calvin, John Wesley, John Vianney, Therese of Lisieux, Charles de Foucauld, Jean Vanier, Cathe- rine Doherty, and many others, all give outstanding witness to the remarkable ways in which grace and personality-can mutually influence each other. In the rest of us, many more than those whose Christian spiritualities are original, psychic and religious passion also need to interact. Persons with less dominant personalities long to achieve qualitative survival t~hrough connection with ultimate reality just as, although often not as passionately, those with more dominant personalities. Moreover, the unrestricted love of God invites all per..s~ons without 6xception’into its~ embrace. Those who are only able to respondwith less intensity nevertheless do respond tb God’s love. Or, perhaps, their response is quite intense, but the direction it takes is more general and less unique. Such less dominant personalities can often be led to spiritual fulfillment by association with the creative Christian spiritualities of outstand- ing Christians. These are the people who become not the founders of move- ments of Christian spirituality, but the followers who constitute the member- ship~ who keep the good thing going as long as it is useful to the Christian mission, and, inevitably 1 suppose, often enough beyond usefulness as well. These are persons who find access for ~heir. service of God through the Gospel of Jesus in one of the a!,ready established routes of Christian s.pirituality.

NOTES

~See 1 Co 2:10-16. 2Eidmen is the word used in I Co 2:12. It means more than intellectual verification. 31ra Progoff quotes Edmund Sinnott’s Matter, Mind and Man in his Depth Psychology and Modern Man (NY: McGraw Hill, 1959), p. 116. 41bid, p. 118. 51bid, pp. 150-151. 61bid, pp. 252-254. 7C. G. Jung, however, may be consulted as a correction against any too easy assessment of the contribution of religion to psychic health, See Section V of Psychology and Religion: West and East, vol. I I of the Bollingen Series (Princeton: Princeton University Press. 1969). 8Progoff, op. cit., p. 184. 992 / Review for Religious, Nov.-Dec., 1984

91f I understand him correctly, Bernard Lonergan is making the same kind of affirmation about the two moments of passion in his essay "Mission and the Spirit" in Experience of the Spirit. ed. Peter Huizi~g and William Bassett, Concilium, 99 (N.Y.: Crossroad, 1974), pp. 74-75. For earlier hints, see also "Openness and Religious Experience" in Collection: P~pfrs by Bernard Loner- gan, S.J., ed. F. E. Crowe, S.J. (Montreal: Palm, 1967), pp. 198-201. ~0The co~nplexity of this exchange, alluded to earlier, is further complicated by the involvement of intellectual and moral conversion in the process of self-transcendence as well. See Robert Doran, Psychic Conversion and Theological Foundations: Toward a Reorientation of the Human Sciences (Chico, CA: Scholars Press, 1981), pp. 184-193. ~John M. Todd, Luther: A Life (N.Y.: Crossroad. 1982), p. 75. ~21bidem. ~albid, p. 79. ~4Erik Erikson. writing of Luther’s conversion experience, reflects upon the intimate relationship among the religious, the psychic, and the physico-chemieal, biological and sensitive’c0rd~onents of human being. See Young Man Luther." A Study in Psychoanalysis and History {N.Y.: W.W. Norton, 1962), pp. 204-206. ~Todd, op. cit., p. xvi. ~6There is disagreement as to the exactness of the s~t6fiaent quoted" here. No one doubts, however, that these words express the meaning of Luther’s remarks at Worms. ~TWilliam D. Miller. Dorothy Day: A Biograph.v{San Francisco: Harper and Row. 1982), p. 61. ~Slbid, p. 197. ~Olbid. p. 226. 201 use the.term, classic, in the sense proposed by David Tracy in The Analogical Imagination: Christian Theology and the Culture of Pluralism (N.Y.: Crossroad. 1981). Among many impor- tam statements throughout the book on.the meaning of "classic." see pp. 14, 107-108, 115-116. 124-126.

First Anniversary--R.l:E It came and went .and we pretended not to notice. But our hearts sang a quiet song and gave girls of silent Jove. ¯ The loss is mine-- a space that only time can close. His timeless days have no Novembers, So I let go-- and say good-bye. Lorraine Wesolowski, O.S.E 2518 Bethel Church Road Bethel Park, PA 15102 A Model for the Congregational Assessment of the Life-Satisfaction of Retired Sisters

James J. gl;lagee

Doctor Magee is Associate. Professor of Social Work at the College of New Rochelle (New Rochelle, NY 10801). His article is directed bn an entirely natural plan for assessing the quality of life for retired sisters. As such, it invites our serious reflection on whether, ti5~ what extent, and how these findings and recommendations might be modified by our spiritual/religious convictions. ,

The findings of my doctoral research with a .random sample, of.one hundred fifty women religious who were retired from th~eii full-time ministry revealed that~the conditions that contribute to the life satisfaction of older adults in general contribute, as well, to the quality of l~fe of older women religious. These conditions included the opportunity to participate in cultural and avocational events, a satisfactory relationship with an age-peer confi- dant, participation in:the decision-~aking process about one’s own retire- ment, satisfactory relati6nships with family memti6rs, and the quality of one’s health. Because these conditions do have a significant impact upon the well-beirig of older membei’s, a model is proposed here that a congregation can use to assess how effectively it has incorporated’ them into~its institu- tional and personnel planning: The model provides three levels of assessment. For each condition and they need not be limited to’ those listed above attention is given, on,the first level, to the structure of a congregation’s communal lifestyle asan ongoing resource which institutionalizes support for each of these conditions. At the second level, attention is given to the manner in which each member inter- nalizes the condition in her own personal life. Finally, attention is given to the opportunities for incorporating the condition in each sister’s interper- 923 924 / Review for Religious. Nov.-Dec., 1984 sonal relationships. This model for assessment is designed for impler~entation by an entire community. The first level, concerned with structures and policies, involves both current programs and institutional arrangements bearing upon the quality of life of members currently retired from their full-time ministry and also ongoing programs of religious formation and develoPmental psychology that all sisters can use to prepare for their years as older adults. All members, for example, can participate ~n a survey-research project that eval- uates existing programs and services for older members in terms of supports f6r the conditions mentioned above and that also allows members to offer recommendations for modifying or developing new supports. The second and third levels, concerned with interior and interpersonal experiences that enl~ance life satisfaction, can be profitably implemented through group discussions among the older sisters themselves. The discus- ,sions could focus upon the agenda items suggested in this paper and upon other themes that the participants regard as contributing to, or detracting from, their quality of life. (Their spirituality is such a theme and is not included in this paper only because it was not a variable in my own research.) Summaries of these discussions prepared by the participants, rather than by observers, will be valuable both to administrators for assess- ing the extent to which current arrangements facilitate those experiences the sisters find supportive, and to younger sisters as guidelines for their own development and in planning for their own later years. The following sections contain a model for using this tri-level assessment with each of the key conditions. Participatiofi in Cultural and Avocational Events Level I. First of all, it is essential, in the t:ormafion of its members that a congregation emphasize the legitimacy of ongoing interest and participation in actiwues that are not necessarily service oriented or devotional. Even given this end6rsement, however, older members may not have access to these activities if the congregation does not compensate for impediments raised by the lack of information, transport, and by physical decrements. A congregation can effectively address these obstacles in three ways. The first is b.y actively soliciting from older members their preferences concerning events of interest e.g., ball,games, art exhibits, shows. The second is by publicizing the availability of transportation to these events.. Simply posting on an activities board that someone with,a car ~s attending an event and is ready to chauffeur others is not enough. That procedure" often .allows the same~small network of friends who attentively read the notices to monopolize the one vehicle available. Many of the .older sisters do not .have a driver’s license or have developed infirmities which militate against driving. "Access" requires not simply that a driver for a sin- gle vehicle may acq mesce to a request to chauffeur, but that a congregation Life-Satisfaction Assessment Jbr the Retired / 925 regularly schedules vehicles thht accommodateeveryone interested. Finally, the congregation can initiate at the retirement residence ~idult- education programs in areag correspo~nding to the interests most popularly expressed by the sisters. Often one of the community is an ideal’leader for these sessions. Level 2. For each sister there is the challenge of resolving the pseudo-dichot- omy which would suggest that a’ctivities are either ascetical in nature or self- indulging; A sta’nce Supportive of mental health will assess all activities, in pa~t, upon their ability to elicit energy and enthusiasm. This stance ratifies the personal significafice of any riumber of activities which enhance the qual- ity of life. Moreover, avocational interests may be ’increasingly supportive and even necessary when functional decrements impose an unprecedented amount of leisure time into one’s d~ily, routine: Level 3. Avocational intbrests are enhanced when they are shared. A sister may not have colleagues’ in the congregation, however, who are intere~ted in joining her i’n some particular activit~,i In this case, she should feel comfort- able in s61iciting participation frorfi among her lay associates.

Relationship With an Age Peer Confidant Level 1. A congregation should consider the availability of opportunity for close friends to confer among themselves in. weighing the decision about the location to which they will.retire. Naturally, living in the same residence will facilitate their ability to engage in shared activities and to continue to be generally supportive to one another. Second. a congregation should incorpo- rate a prohainent ~s0cial dimensi6n’int6 its-regional, provincial, and chapter meetings, since’ manyretire~d members look forward to using these meetings to socialize with age peers and confidants from different residences in addi- tion to conducting the formal business of the meeting. Level 2. A confidant may be Especially helpful in facilitating an o]~e~" siste’r’s "life reyiew." So many offth’e dysfunctional personality traits and tragic deci- sions that surface in a life review tfiay have already° been shared ’in ~discus- sions with a confidant. The acceptance, perspective and good humor that the confidant expressed can btioy an older sister in tolerating the anxiety that accompanies these memories and 6nhfi.nce her’self-acceptance. Level 3. Older sisters halve.new opportunities to develop additional friend- ships with colleagues they have not kfiown so well. These opportunmes are also an ongoing test of their capacity to reach out to others while still allow- ing others "their own space." to apprec, iate culturally based differences and ttle value of personal idiosyncrasies, i~nd to recogmze those many occasions in which they should "mind their own business."

Participation in Decision Making C~oncerning Retirement Level 1. There are two keys in which a congregation can maximize the involvement of its members in the decision-making process’ concerning 996 / Review for Religious, Nov.-Dec.,. 1984

~’etirement. The first is to include all members in a thorough discussion of existing and proposed policies of the congregation for retirement and, in implementing these policies, to provide for an ample period during which a sister can explore collaboratively with her superior the appropriateness and the ramifications of the decision to retire. The second is the establishmeni of an ongoing program for all members that focuses,upon personal development from the perspective of the entire life-cycle. Such a program will help prepare members to weigh mid-life career changes and to develop a repertoire of skills transferable to a number of careers. Then, when a member retired from a lifelong career wishes to continue in roles with ,which sh~ is familiar, a variety of roles is more likely to be available to h~r. Level 2. On a personal level each sister is confronted Owith the need to set priorities for her own needs and goals. She needs to assess the inner re- sources that she has developed, and the,.network of commuh~l resources that is accessible to her. She needs to become increasingly aware of the kinds of experiences that she can anticipate encountering from one decade to the next. with a forethought given to the difficulties that ordinarily accompany the transactions involved. Level 3. Sisters must reach out to ensure° that they exercise their decision making in an informed manner. They can discuss important decisions beforehand with colleagues who are in similar situat.ions. They~can elicit the feedback of those whose opinions matter to them concerning the breadth of options available to them and the consequences, positive and negative, that can proceed fi:om these options. Finally, they:can approach superiors with a curiosity about the kinds of full and part-time activities for which the super- iors may .regard them as particularly gifted. Relationships with Family Members Level 1. "l~here are four ways in which a congregation can provide opportuni- ties for i’ts retired members to maintain in-person contacts with.fam, ily memberg. The first is toencourage visits to kin for whatever length~of time the older sisters prefer. The. se~:ond is to facilitate visits to the convent or retirement residence by offering overnight hospitality to family members who must travel from afar. The third way is to arrange for a retired member, who is so interested, to live as close as possible to kin who are in need of homemaker services. This arrangement will enable the-sister to engage in service-related projects with valued family members, most often of the same generauon. Finally, it may be possible for a congregation either to adrfiit infirm relative~s of the sisters to its own skilled-nursing facility or to convert underutilized buildings on the grounds near its retirement residence to accommodations for older adults, with-preference given tO relatives of members of the congregation. Level 2. Family contacts can contribute significahtly to the self-acceptance. L!fe-Satisfaction Assessment for the Retired ] 927

the Erickso, nian "integrity," that is essential to the well-being of older adults. Older sisters can draw upon family ties with age peers to note and reflect upon the intractability of dysfunctional family traits over the generations. They can observe the way in which family slogans, anecdotes, and manner- isms have succeeded in transmitting these traits among so many in their extended~family. In brief, these contacts are occasions for recognizing the inevitability that, given their formative family experiences, sisters would "turn out" with the personal characteristics thef have. Level 3. Family contacts offer one opportunity to seek out the memories that other participams have about events of import t0Joneself and ther~ein challenge or cofifirm the objectivity of one’s own perceptions. Similarly, ’retired sisters can use their new found unclaimed time to reconnect with cutoff family lines and in the process perhaps encounter some areas of their own prrsonality with which they have remained ill-acquainted. Finally, their opportunities to meet or correspond with many branches of their families may enable them to develop and disseminate an extensive genealogy, Health ’ Level 1. Since health correlates highly with life-satisfaction, a congregation should emphasize in its formation program the necessity of its members maintaining lifelong habits of good nutrition, exercise, and medical atten- tion. A policy of annual medical checkups may be indicated. Level 2. Sistefgcan profitably learn toqisten attentively to their bodies for "messages" about the need to modify or end a given activity or career~ The functional decrements that may accompany aging, on the other hand, can also be experienced as assets in one’s ~spiritual life. Level 3. Hobbies and exercises that enhance nimbleness of limbs are often more faithfully continued when they are shared activities. This is true, too, for parti,cipafion in events of aesthetic and intellectual interest and in. many other energy producing and morale sustaining activities. Summary The life satisfaction of sisters who’ are retired from their primary ministry is affecte.d,by many conditions. Social science research indicates that the most significant_ of these are common.to older adults in general. It cannot be taken for granted, however, that congregatibns have effectively incorporated theses.conditions into, th~e,,lifestyle of their older members.. Accordingly, con- gregations, are encouraged to assess the extent to which these conditions appear at each of three levels: in their structures and policies, in the internal life of their members, and in the interper~onal activities and relationships in which their older members find themselves. Questions and Answers

The following answers are given by Joseph F. Gallen, S;J.; St. Joseph’s University; City Avenue at 54th Street; Philadelphia, PA 19131.

Is there any lack of agreement between the present canon law and the recent appointment of a commission of bishops for apostolic religious institutes? Any difference, :if it’ existed, would be ~excluded by the appointment of the Roman Pontiff, John Paul II, who possesses supreme, full; universal and immediate authority over the ~Church (see can. 331) and is also the highest supe~rior of every religious institute (can. 590, § 2). It ig true that, according to can. 593, "pontifical institutes are immediately and exclusi~vely subject to the apostolic see in their internal government and discipline~" but Vatican II affirmed, "As those who lead others to perfection., bishops’shouldbe diligent in fostering holiness among their clerics, religious, and laity, according tO the special vocation of each" (CD, no. 15). ~ ° , The following quotations from Mutual Relations Between Bishops and .Religious,~which emanated from the Sacred Congregations of Religious and Secular Institutes, and of Bishops, May 14, 1978, ag round’in O’ConnoL Canon Inw Digest, vol. IX, pp. 296~340, are also relevant: Henci~ the bishop, by virtue of his’Very ministry, is responsible in a special way for the growth~in holiness of all his faithful inasmuch as he is "the’principle dispenser of’ the mysteries of God and the sanctifier of his flock" according to the vocationproper to each one (cf. CD, 15)--likewise: th, erefore,.and above all according to the :vocatiOn of religious (no. 7). Bishops, in union with the Roman Pontiff, receive from Christ the Head the duty (cf. LG, 21) of~discerning gifts and competencies, of coordinating multiple.energies, and of guiding the entire People in living in the world as a sign and instrument of salva- tion. They, therefore, are also entrusted with the duty of caring for~ religious charisms, 928 Questions and Answers

all the more so because the very indivisibility of their pastoral ministry makes them responsible for perfecting the entire flock. In this wa~,, byfostering religious life and protecting it in conformity with its own definite characteristics, bishops fulfill a real pastoral duty (no. 9). It is the duty:of bishops as authentic teachers and guides of perfection for all the members of the diocese (cf. CD, 12; 15; 35; 2; LG, 25; 45) to be the guardians likewise of fidelity to the religious vocation in the spirit of each institute (no. 28). Especially in the field of liturgy there is urgent need to remedy not a few abuses introduced under pretexts at variance one with another. Bishops as the authentic liturgists of the local Church (cf. SC, 22; 41; LG, 26; CD, 15; of. Part 1, ch. 1I) and religious superiors in what concerns their members should be vigilant and see that adequate renewal of worship is brought about, and they should intervene early in order to correct or remove any deviations and abuses in this sector which is so important and central (cf. SC, 10). Religious, too, should remember that they are obliged to abide by ¯ the laws and directives of. the Holy See, as well as the decrees of the local Ordinary, in what concerns the exercise of public worship ([cf. Eccl. Sanctae, 1, 26; 37; 38] no. 43)¯ Religious. on the other hand, should consider the bishop not only as shepherd of the entire diocesan community, but also as the one who guarantees fidelity to their vocation as they carry out their service for the good of the local Church (no. 52)¯

In can. 574, §2, why was the original "each in his own way" changed to "according to the purpose and spirit of each institute"?. In Communicationes, 11 (1979), p. 35, we have the explanation given in the Roman study group, "to emphasize the value of the specific vocation received from God for the end and according to the spirit of the respec.tive institute and to serve also to prevent the eventual abuses of personal activity contrary to the purpose and spirit of the respective institute."

Why is the writing so vague on the continued existence and content of exemption? " The new code is itself vague; for example, it gives no general principle on determining the institutes that are exempt. The principal purpose of exemp- tion is effected explicitly in the new code by simple.pontifical status: "591. In their internal government and discipline, institutes of pontifical right aresub- ject directly and exclusively to the authority of the Apostolic See, without prejudice to can. 586." In the discussions of the Roman study group on exemption, the following statements were made: One consultor noted that today there is question as to what is the real content of exemption. In the actual [1917] code of canon law there are more than 200 cases of subjection of the exempt institutes to bishops, while otherwise such institutes were autonomous. Now. in consequence of the norms of the decree Christus Dominus, and of the motu proprio. Ecclesiae Sanctae. one doubts very much that any exemption from the authority of the bishop remains regarding the works of the apostolate. How- ever. the same consultor and the other consultors declared that they agreed to affirm the principle of exemption in a general form, as precisely is done in the canon [591] (see - Communicationes, II [1979], p. 63). 930 / Review for Religious, Nov.-Dec., 1984

"For a just reason a higher superior may permit that first profession be made outside the novitiate house" (see Reno~ationis causom, no. 20). Does this faculty remain under the new code? The code does. not require that first or any other religious profession be made in a particular place, Consequently there is no need of the faculty quoted above. The place of religious profession may be determined by proper law or practice. Is authority in rdigious institutes possessed only by superiors and chapters? Yes. This was the explicit wording of the preceding can. 501, § 1, as also of the new can. 596, § i, "Superiors and chapters possess the authority over the members defined in universal law and the constitutions." The new can. 632 reads, "Proper law shall accurately determine what appertain~ to other chap- ters of the institute and other similar assemblies, namely, to their nature, authority, composition, manner of proceeding and time of celebration." Authority in the latter part of this canon refers only to provincial and local chapters in the centralized institutes, inwhich local superiors may now be elected by local chapters (see can. 625, § 3).

What comments do you have on the new cano~ns 581 and 585? The new can. 581 reads: To divide an institute into partS, by whatever name they are designated, to erect new parts, unite or change the boundaries of those erected appertains to the competent authority of an institute, according to the norm of the constitutions. The correlative can. 585 reads: To suppress parts of an institute belongs to the competent authority of the same institute. I believe that the parts should have been called provinces, which, to speak conservatively, is the very common name. "Competent authority" should have been "competent supreme authority," because all the acts named are "supra- provincial." In both canons I would advise that the constitutions state this authority as the general super~ior with the consent of his or her. coUncil. So~ae .may. less wisely prefer: "The general chapter when in session, otherwise the general superior with the consent of his or her council." This is a clear example of the consent, not merely advice, of a council because of the importance of the act.

What religious institutes are obliged bythe new code to make a report to the Holy See? According to can. 592, § 1, only the general superior of centralized pontifical and diocesan religious institutes is obliged to make a brief report of the state and life of the institute to the Holy See and in the manner and-at the time established by the latter. The canon makes no mention of a report from Questions and Answers / 931 autonomous houses, federations or confederations. What is the meaning of the new can. 638, § 4?, According to this canon, autonomous monasteries of nuns (c. 615) and diocesan institutes must have the written consent of the local ordinary for alienations and similar acts. Is this consent necessary when the permission of the Holy See is also necessary? I believe it is only when the permission of the Holy See is not necessary because such a duplication of permissions of external authority is unusual in canon law and also ~ontrary to the preceding can. 534, § I: Who canonically erects a religious house? Can. 609, § 1, states that a religious house, with the previous written consent of the diocesan bishop, is "erected by the authority competent according to the constitutions." It would have been more abcurate to have stated "higher authority." This higher authority has usually been the general superior with the consent of his or her council, but both the competent higher superior and the vote of his or her council, are to be determined by the constitutions. The erection of a monastery of nuns requires also the permission of the Apostolic See (c. 609, § 2). From the wording of can. 579, a diocesan bishop erects a new institute of consecrated life, the competent [supreme] authority erects provinces (c. 58 l), and competent [higher]’authority erects a religirus house, so it would appear from the wording of these canons that all three juridical persons are erected by the decree of the competent authorityi However, can 634, § l, states explicitly that institutions, provinces and houses are juridical persons by law itself, which is therefore the doctrine to be held.

What is your opinion of the supposition of the following new canons? 640. Institutes, consideration being had for the individual places, should strive to render , a quasi-collective testimony of charity and poverty, and as far as possible give some contribution from their goods to other necessities of the Church and for the sustenance of the needy. 634, § 2. They are to avoid all appearance of luxury, excessive profit and accumula- tion of goods. 635, § 2. Every institute should enact suitable norms on the use and administration of goods by which its proper poverty is promotrd, protected and expressed. There is something of a supposition in the canons quoted above that religious institutes superabound in material goods and are not sufficiently mindful of the demands of Christian charity. The general canon under the same heading is much less pointed. 1285. Within the limits only of ordinary administration, administrators may make gifts for purposes of piety or charity from the movable goods that do not appertain to stable capital. Views News Previews

Ave Atque Vale This issue marks an ending, a beginning, and a milestone marker of unbroken and devoted service. Thirty years ago, Father Joseph E Gallen assumed the mantle of responsibility for the "Questions and Answers" department of Review for Religious.: The first official notice of this fact appeared in Volume 14, 1955, the September issue of which carried the passing and bracketed information that "The following answers are given by Father.Joseph E Gallen, S.J., professor of canon law at Woodstock College, Woodstock, Maryland," though, in the less formal way of doing things~ in those days, Father Gallen,. it seems, had already been doing the work "in a couple of immediately preceding issues." Since that beginning, much has happened in religious life, in the Church, and in the world--as well as in the life of Father Gallen. His tenure began in the early days of the Sister Formation Conference efforts at renewal, and ran concurrently with the ages of Vatican I1 ahd post-Vatican I1, marking, along with many other happenings, the transfer and then the closing of Woodstock College where it all began. Father Gallen’s tenure spanned the.early days of Renovationis Causam and the growing pains of reform and renewal. It kept us informed of the almost twenty-year progress of consultation-study-consul- tation which led tO the final revision and promulgation of the new Code of Canon Law, and told us, too, of the meaning of that new code., both in general and in particular. " With this issue, Father Gallen’s long tenure draws to a close. We are grateful to him for the dependability and generosity of his years of servicb in this department of Review for Religious. But his service itself i~ not.yet at an end. If Father Gallen relinquishes his responsibility for "Questions and Answers," he does not lay down his pen. He has agreed to continue with his annual series, "Canon Law for Religious After 932 Views, News, Previews / 933

Vatican 11," and to gra~e our pages from time to time with other articles--as he has frequently done over the Years. Beginning with the January issue, the "Questions and Answers" depart- ment will havea new editor, a new name, and a new approach. The new editor is also a canonist of distinction: Rev. Richard A. Hill, S.J., Professor of Canon Law at the Jesuit School of Theology at Berkeley, and past president of the Canon Law Society of America. In saying our farewell thanks to Father Gallen--in the limited sense indi- cated-we bid our welcome to Father Hill. From the new, as from the old editor, our readbrs can count on insightful, clear and practical information in regard to the ways that canon law impinges upon religious life. Institutes and Graduate Programs St. Louis University’s Institute of Religious Formation (IRF) is accepting applications for the 1984-85 academic year, its fifteenth year of assisting men and women meet the initial and ongoing spiritual formation needs of the con- tempo..rary Church. Co-directors of the institute are Sister Joan Pitlyk, C:S.J., and Father Don Reck, S.J. Both have been on the staff since 1976. As in the past, they will be assisted by faculty from St: Louis University and elsewhere, as well as by experienced formati6n and Other professiorial personnel. IRF is a nine-month certificate program. It combines specialized classwork :for graduate professional credit inspirituality, spiritual direction, Scripture and systematic theology, with workshops (overing various practical aspects of spiritual formation and direction, and the opportunity for a supervised practi- cum in spiritual direction, retreats, or similar activities, by those who are ready to do so. Regular corporate reflection sessions provide an opportunity to assimilate the elements of the .program and to develop plans for future ministry. The second semester concludes with a 30-day directed retreat based on the Spiritual Exercises o( St. Ignatius of Loyola; followed b~’ a week-lq.ng seminar of reflection on the experience just concluded, and investigation of the Exercises as a tool for retreat ministry. For further information contact: Institute of Religious Formation; Metropolitan College; St. Louis University; 221 N, Grand Blvd.; St. Louis, MO 63103. Neumann College will initiate a Master of Science in Pastoral Counseling program in August, 1985. For information regarding this and other full and part-time programs, contact: Graduate Program in Pastoral Counseling; Neumann College; Aston, PA 19014. The Franciscan province of California announces its 1985 schedule for its Institute of Theology and Spirituafity: 1. For priests and brothers: Winter Term: January 2.l-March 22; 934 / Review for Religious. Nov.-Dec., 1984

FailTerm: September 23-November 22. 2. For priests, brothers and sisters: Summer Term: June 24-July 29. For fu~her information, write: Brother Thomas More Page~ C.F.X., Old Mission, Santa Barbara, CA 93105. University of Notre Dame’s Department of Theology has announced the program for its summer session, June 17-August 2, 1985: In Theology: ~--The Passion Narrativesof the Gospels (Raymond E. Brown) --Ecclesiology (Richard.P. McBrien) --Prophetic Literature (Joseph Blenkinsopp) --The Resurrection of Christ (Gerald O’Collins) --Western Spirituality (Sandra Schneiders) --Theology of Grace (Thomas O’Meara) l~’turgy: --The Liturgical Year (Robert Taft) --Liturgy and Popular Piety (Virgil Elizondo) --Orders and Ministry (Paul Bradshaw) --L~turgy of the Hours (John Melloh) --Liturgy and Prayer in Easter Christianity (Sarhad Jammo) For further information, write: Department of Theology; Room 32; Uni- versity of Notre Dame; Notre Dame, IN 46556.

The Mexican American Cuhural Center (MACC) offers programs designed for pastoral ministers involved in the Hispanic ministry. These course offerin.gs include: ¯ Personal Renewal through Pastoral Education: a three-month program offered twice yearly (September-December in Spanish and February-May in English) for those whose ministry is in the United States. "Mini Pastoral’~. An intensive three-week program serving as an introduc- tion to ministry in the United States. Cultural Awareness for Catholic Education: A three-week pi’ogram study- ing Hispanic culture, values, religious expression and learning styles. Intensive Spanish for Pastoral Ministry: An intensive course taught in progressive three-week blocks: beginning, intermediate and advanced levels.

For further information, write: Pastoral/Leadership Institute, MACC; PO. Box 28185: San Antonio. TX 78228. E)/r 3113675VC) - CASSETTE ~% REVIEW -----o--

Materials for this department should be sent to Book Review Editor; REVIEW FOR RELIGIOUS; Room 428, 3601 Lindell Blvd.; St. Louis, MO 63108. Reviews published in REVIEW FOR RELIGIOUS are indexed in Book Review Index. Neither REVIEW FOR RELIGIOUS nor its reviewers can fill orders for any titles. Interested par- ties should inquire at their local booksellers or directly from the publishers.

Growing Pains in Ministry, By Sean Sammon, F.M.S. Whitinsville, Mass.: Affirmation Books, 1983. Pp. 230. Paper. $8.00 When ! was a young religious, we were expectdd to do a lot of"spiritual reading,~ and there was a whole genr~ of books included under this rubric. Usually these were popular presentations of the thoughts of someone else. and consisted to a great extent of rewritten lectures, sermons or cbnferences by the hooks’ authors. Though inspired today by a more holistic approach, the genre continues, and the market for such publications continues. Bro. Sammon’s hook belongs to this updated version of popular "spiritual reading." It is, in his words, a hook about change, written for people in ministry (actually for religious the title is misleading). Sammon treats extensively of the two principal sources of change affecting religious life today: social]ecclesial change, and the changes that occur in the life cycle. The larger portion of the hook, in keeping with the author’s expertise (a recent doctorate in clinical psychology from Fordham) is devoted to a description of change in the life cycle. Some good advice relevant to each of these issues is scattered throughout descriptive summaries. Chapter length treatment ~s given each of the following subjects in the light of the life cycle: celibacy, spirituality, fidelity, and the stress/burn-out phenomenon. The hook is not original. It is in effect a scrapbook-like assembly of the thought and research of a number of currently prominent people in the field of social and individual change: Daniel Levinson, James Fowler. Michael Maccoby (consistently misspelled as MacCoby), Donald Goergen, the Whiteheads. KarlRahner, Edward Schillebeeckx and others, The summaries are good, but they are summaries, and there is no creative synthesis of these ideas other than to string them from the appropriate peg of social/ecclesial, or life cycle change. The book also manifests an uncritical acceptance of the different theories of change presented. This is striking in its acceptance of the lJrecise calibrations of the stages of adult development in Levinson’s work. There are at least a dozen different typologies of stage development, but none of their authors ~’ould ascribe to them the certainty that Sammon assumes. Bernice Neugarten, doyenfie of developmental researchers at the University of Chicago for three decades, used to say that after all the research and all the distinctions, all we really know about adult development is that there is some. It is a disservice not to pass on to the uninitiated the tentative character of these findings. 935 936 / Review for Religious, Nov.-Dec., 1984

Sammon tells us that the book is to be a practical one. It misses this by far. Though it might conceivably be considered a descriptive handbook about the reality of change, it is clearly not a handbook on how to deal with change. The reason for this is that an enormous amgunt of space is’--has to be-~levoted to describing the various theories of ch’ange. This leaves little room for practical applications, which wind up therefore as mostly homiletic and exhortatory. The book simply tries to cover too much groun.d. It also strains the expertise of the author. Bro. Sammon is, I am sure, an accomplished clinical psychologist, and he is at least comfortably familiar with research in the life cycle. He is not however a theologian, a sociologist, an organizational theorist, a Church historian. But he presents himself in each role with the same disarming certitude. In the preface, Bro. Sammon writes that the book was written ~on the run, in several locations, and at various times." An honest admission, but a dangerous one. The book shows it. .Its undigested texture and uncritical incorporation of materials suggests erratic composition. Just one of many examples: It is not accurate to state that the American Bishops "flatly rejected" the doctrine of nuclear deterrence. What they in fact did was .to make a "conditional acceptance" .of, it. The book is written for active priests, sisters and religious brothers. It has some informational value for those not keeping up with their "spiritual reading." But even in these instances, the reader is advised to be critical, because the author, unfortunately, isn’t..-r-Jonathan D. Foster, O.F.M., Ph.D., Director: St. Francis Retreat House; Mayslake: Oak ~Brook, Illinois 60521.

Foundations for Personality Study. By Adrian van Kaam. Denville, N J: " Dimension Books, 1983. Pp. 608. Paper. $29.95. Fundamental Formation. (Formative Spirituality: Volume One). By Adrian van Kaam. New York: Crossroads, 1983, Pp. xxi; 330. Cloth. $24.50. These two books are part of a major effort by Ft. van Kaam to systeinatically lay out the fundamental principles of his science of "Formative Spirituality." Since the beginnings of the lnstitut~ of Formative Spirituality I Institute of Man) in 1963. Ft. van Kaam has been shaping his personal vision and that of many followers in a new religious discipline. Formative Spirituality itself rests on the broader base of the science of general human formation, one of the newest additions to the expanding field of human sciences. It is van Kaam’s purpose to see "formation" as an all encomp.assing dynamic that spreads through every level of life. from the smallest biological entities to the human searcher of transcendence. Foundations.for Personafitv Study collects a variety of articles published by van Kaam m diverse journals between 1958-1981. The collection intends to gather .those particular studies which serve as a "prehistory" to Ft. van Kaam’s four volume synthesis of the science of human formation. Fundamental Formation constitutes the first volume of the projected systemaucs. Hence the two books are related in overall intent, but differ significantly in content. The forty articles assembled in F~undations vary considerably in length, content, difficulty and style: from scholarly critiques of current psychological theories to practical suggestions about daily prayer to short hook reviews. The diversity helps keep one’s interest through a long and tightly printed volume. A wealth of both human and spiritual wisdom shines through these pages. Some will find the scientific articles of more value: others will appreciate the practical applications to growth in the spiritual life. One who reads the complete collection wll certainly come away with an admiration for the breadth of Ft. van Kaam’s intellectual abilities and sp~rit.ual insight. With a little better editing work this might have been a significant resource tool. However. the volume contains no index, which would have been extremely helpful: neither is there a glossary to explain Ft. van Kaam’s sometimes abstruse vocabulary; and in several instances (e.g. pp. 330, 333) reference is made in the text of an article to critical apparatus which does not appear in the volume. Fundamental Formation. as mentioned above, is the first of a projected f~ur volume work that will systematically lay out the progression from a general science of Human Formation to its Reviews / 937

religious specification in a Christian theory of Formative Spirituality. Along the way Fr. van Kaam intends to discipline his readers in a style of scientific method called "formative thinking." This method looks to the integrative process of the human person, seeing each individual as necessarily passing through a trajectory of formation. Fundamental Formation lays out the four basic dimensions which must be incorporated into the integrative process: sociohistorical, vital. functional and transcendent. These various form dimensions act in different waysin a human life and Fr. van Kaam goes to great lengths to clarify their multiple interactions. It is not easy to give a simple judgment on this book. Those familiar with Fr. van Kaam’s voluminous publications will realize that he utilizes a unique vocabulary. His use ofjargofi terms has never been more continuous than in this volume and it makes the reading tedious at times. (An extensive glossary is provided.) The argument includes many repetitious sections in an effort to be exactly systematic. On the other hand, there is a great deal of practical wisdom in this book, even though the reader often wishes for more concrete examples. A careful study would reap much benefit for both human and religious wisdom. In sum. it is a book to be studied, not simply read through; It will appeal most to persons willing to invest patient hours of reading. For more than twenty years, Fr. van Kaam has been a significant figure in the renaissance of serious study in modern spirituality. These two books justify that reputation and give promise of riches to’come.--Matthias L.-Neumann. O.S.B.; St. Meinrad Seminar),; St. Meinrad, IN47577.

Religious Education Development: l.mages for the Future. By Gabriel Moran. Minnesota: Winston Press, Inc., 1980. Pp. 226. Paper. $9.95. The significance of this book is based on the fundamental concern of the author’s analysis of the terms and images of various developmental theories. Moran explores the kind of language necessary to prevent closure in the areas and stages of hurhan development. He also shows the meaning of religious development that is assumed in contemporary notions of development. Part One of the book compares and contrasts the developmental~theories of Erikson, Piaget, Kohlberg and Fowler: The sequence of the chapters provides an understanding of the research that sometimes conflicts with the ~proposed theories. These chapters include comparisons of meanings in religion and education. Parl Two of the text gives a proposed theory of religious education development. This includes a "grammar of religious development"and a "grammar of education development." Perhaps the most valuable part of this book is in the attentiveness to the question of language, and the assu.med imagery that overlays our use of terms. Moran proposes a biblical, doctrinal, and historical curriculum content complemented by conceputal and experiential learning provided by the religious tradition ofthe school. He believes in the values of community, work; knowledge and wisdom. He believes we pass from a "simply religious" stage to a "Christian education" and, finally, toa ~religiously Christian education.~ The final stage is a process of de-absolutizing answers, of journeying compassionately with every human being: The book is a valuable resource for those who teach developmental theory and for those who plan curriculum !n religious education.--Sister Mar), Helen .Kane, C.S.J.; Director of Religious Education; St. John Vianney Church; Houston, TX 77079.

Biblical. Themes in Religious Education. Ediwd by Joseph S. Marino. B~’rmingham: Religious Education Press, 1983. Pp. 278.,Paper. $14.95. This collection of essays on biblical themes would be my selection for a Book of the Year award for religious educators. The profiles of the contributors are an indication of the excellent scholarship represented by the authors. The first two chapters deal with the use of the Bible; the remaining seven are concerned with the various themes: discovery of God, faith, discipleship, prayer, justice, sin, and reconciliation. Each theme concentrates on its relationship to "religibus education. The quality of the 938 / Review for Religious, Nov.-Dec., 1984

contributions is exceptional; the thrust is practical: James Michael Lee explains the relevancy of the Bible as a record of religious experience, both personal and ecclesiaL He outlines seven basic principles which religious educators might incorporate in their instruction if the problem is to be solved of making available the fiches of recent biblical scholarship to the minds and.. hearts of our people in secondary and adult education classes. The principles outlined incorporate the need for pedagogical methods and practices with biblical-theological views. Joseph Marino, the editor, encourages the use of the Bible as story notjust history. The dynamic of a story which+ relates a religious experience is in itself a way of sharing the faith. He encourages the religious educator to continually turn to the cultural, linguistic and literary criticism of the texts. Because the Bible isthe normative expression in word, it must be the center of instruction. Dermot Cox in his chapter "Discovery of God" begins with the initial experience of the questioning+ searching individual in this world. Through the ever present tension within history and the many revelations about God, man, and the world, the individual experiences the outside intervention, the all encompassing God. This God is constantly seeking us through the intimacy of the very air we breathe. It is he who is seeking us more than we who are seeking him. David Whitten Smith in his chapter on +’Faith" focuses on biblical faith as "believing is seeing" rather than ~seeing is believing"; however, Jesus+ signs may lead to faith. He also gives a brief but cle.ar perspective on the issue of justification by faith. Ugo Vanni writes on "Commitment and Discipleship in the New Testament" as a gradual process leading to the" fulfillment of.the person. Education to discipleship leads others to know, to love, and to serve Jesus as a person. The Galilean phase of discipleship begins with a fundamental choice which+ faithfully followed+ leads .to Jerusalem and the overcoming of our egoism. Carroll Stuhlmueller writes of "Prayer" as ’+an attitude of faith and the silent composure of one’s "spirit" as we listen to God speaking to us through the Word. He further develrps this through our bonding in the Church. Horacio Simian-Yofre’s chapter on "Justice" gives a provocative reflection on this theme by raising the question of our lived relationships and how Scripture might characterizethese same relationships. Education in the meaning of justice helps students discover through the Word the structures of their relationships. Alice Laffey’s chapter on "Sin" discusses the Bible’s story on love being scorned, care being rejected, and giving being refused. Samples are taken from the Old and New Testaments and the Pauline letters. Robert Barone sets +’Reconciliation" as the central theme of the entire Bible. He points out Abe Christological variation on how each church had its own view of how Jesus was the Christ and ~vhat this means for discipleship. ’+ This is an important new study which religious educators need to read if they wish to’be in tune wiih recent scholarship on these various themes.---Mar); Helen Kane, C.S.J.; Director of Religious Education; St. John Vianney: Houston, TX 77079.

John Of Ford on the Song of Songs, Vols. If, III, IV, V. Translated by Wendy Mary Beckett. Kalamazoo: Cistercian Publications, 1983, cloth, no price. ’Bernard of Clai~aux composed his famous commentary on the Song of Songs between the years 1135-1153. However, he never commented beyond chapter three. Later the task was continued by Gilbert of Hoyland who progressed to chapter five before his death in 1172. It seems to be at this point that John, abbot of the Cistercian monastery of Ford in Devon, assumed the work and finished it. John of Ford died in 1214. These sermons most likely were delivered orally to the monastic chapter by Abbot John, and only later were tbey written down and edited. They remained largely unknown in their own day. and have been preserved in one sole Latin manusdrip(. These present volumes (Vol. I was Reviews / 939

published in 1977) represent the first ’English translation ever made of these rather remarkable sermons of John of Ford. The translator is to be highly commended. Volumes ll-V contain sermons 15-82. They are designated as being sermon~ on the Song of Songs, but actually they contain commentary and personal reflection on the Church and spiritual life; This, of course, was the way biblical commentary was done in the twelfth century. The author employes the basic three senses of Scripture popular .in the Middle Ages: historical, allegorical, and moral. A good ~xample of this is found in sermon 78, where the Scripture is first applied to Christ, then to the Church, and finally to the individual soul (Vol. V, pp. 197-208). The basic presupposition that John brings to his treatment of the Song of Songs is allegorical. For him, the spouse of the Song is none other than Christ, and his bride must be the Church. The occasion for such celebration is the marriage union between Christ and the Church. These sermons were never intended to be exercises in scientific exegesis or systematic theology. They are basically pastoral in intent and tone. Their primary goal is to lead people to the love of God. They accomplish this goal in two very important ways. First of all, these sermons are reflections based on a very practical down to earth experience of ordinary things. They manifest a keen awareness Of how life really, is. Secondly, the assessment of the’human condition reflected in these sermons is carefully balanced and moderate, a characteristic not always found in the writings of the twelfth century. The concern which these Writings reflect is a concern which continues to challenge us today: how can the Gospel of Christ Jesus be lived out in a world plagued by the sinful condition? The major difference, however, is that today we would explore our concern through the genre of the novel, whereas in the twelfth century the sermon was the genre of the day. John of Ford is no doubt a master 6f the spiritual life. These sermons will prove rewarding for anyone willing t~o spend a little time with them: the beginner as well as the veteran of the spiritual life.--Eugene Hensell, O.S.R; St~ Meinrad Seminary; St~ Meinrad, IN 47577.

Being Human... Becoming Human: An Essay in Christian Anthropology. By Heimut Thielicke. Translated by Geoffrey W. Bromiley. New York: Dou- bleday & Company, Inc., 1984, Pp. 503. $17.95. Helmut Thielicke is Dean of the Faculty and Professor of Systemati~ Theology at the University of ~amburg. While he is perhaps best known in the United States for his books of sermons, his recent offerings have been in the areas of ethics and anthropology (Theological Ethics; The Evangelical Faith). This present work is an investigatibn of what it means to "be human" in a technological world and. how Christian ethics can serve as the basis for ~becoming human." Thielicke reviews the contributions of such figures as Copernicus, Goethe, Darwin. Kierkegaard, Freud, and Teilhard. He concludes that becoming human involves more than the combined wisdom of empirical science or history. Human dignity requires that human beings be seen as ends, not means to an end (Kant). . The book is long and very compact--sometimes too compact.. The footnotes have been placed at the end of the book which may make it easier for the publisher but awkward :and frustrating for the reader. Thielicke’s style keeps th~ reader’s attention, and the translator has done a commendable job maintaining continuity and flow of language. It would have added much to the book had the author included a section or two on futurism and dialogue with Eastern religions and expanded the sections on the "Anthi’opology’of Medi- cine" and ~Doctors ~nd Pastors." In his introduction Thielicke says that he wants to avoid "technical jargon and speaks to open-minded contemporaries." For the most part he accomplishes this task. The book is well: worth reading but it does presuppose a certain amount of knowledge that may not be common to ~open-’minded contemporaries" untrained in theology. it is interesting that Thielicke returns several times in this essay to the parable of the Prodigal ~ 940 / Review for Religious, Nov.-Dec., 1984

Son that served as the text for one of his best known collection of sermons, The Waiting Father. "The father," says Thielicke, ~who stands for God, loves the son who takes a risk; who is himself an experiment, who might fail as such, but who in his very faili~rc Icarns what is meant by the possibility of returning home and the certainty of grace.,’ Being human and becoming human involves the risk of error, failure, even heresy, but in that risk we have the grea.test possibility for finding the truth.--BernhardA, Asen; Department of Theological Studies; St. Louis Universio,: St. Louis, MO 63108:

To Be in Christ. By Hubert van Zeller. New York: Crossroad, 1981, Pp. 110. Cloth. $8.95: This is a book of twenty-three meditations, each about two pages, on Christ, Mary and the saints. Each chapter is introduced with a photograph of one of Dora van Zeller’s sculptures. The writing style is dry and pedantic. Many of the allusions evoke memories of classical works of spirituality. There are more platitudes than insights. There is no indication that the author is aware of developments in biblical theology. The spirit that holds this book together is that of dualism. The flesh/spirit d.ichotomy is what keeps van Zeller’s thoughts in motion. We must detach our love from passion, he claims, in order to root it in Christ. ’.’Worldly desires" are pitted against "the most excellent Eucharist" while "the press" works against "the Gospel." Indeed, each word which issues from this weak temple of a body makes us liable to judgment. Jesus is presented as carefully monitoring our 18,000 words a day for a final reckoning. Brother David Steindl-Rast gives an "appreciation" at the conclusion of this book. He notes the feeling of historic distance many readers may experienCe. He goes on to say that he does appreciate the book because it delivers the eternal truths in a language and framework which, perhaps, should not be entirely forgotten. I could agree with this if the author had presented insights that’ would compel oi" at least encourage me to take a "fresh look" at Christ and myself. The book does not do t~his. Scholarly research can be bypassed, precariously though, in a spiritual work whicfi is truly thought prrv0k-~ ing. For example, in a recent sermon ~! heard, no mention Was made of the biblical issues surrounding the text used--Ch..rist’s threefold "lovest thou me?" But the spiritual point was well made. What a risky and.brave question for Christ to ask, as anyone who has ever asked it knows. And, is our love for Christ that important to him? 1 found no such insights in this.book. I found the lack of awareness of biblical schol’~rshiP was at times counterproductive, i believe that if the "old language~ is worth preserving, this.brok will not serve that purpose. It would have been better to reissue a book of van Zeller’s I found exciting thirty years ago: We Die Standing Up. ! believe very few readers would gain any benefit in the reading of this book.--James F. LaCroce; Department of Religious Studies; College of Notre Dame; Baltimore, MD 21210.

The Gospels for Your Whole Life: Mark and John in Prayer and Study. ~ William G. Thompson, S.J. Minneapolis: Winston Press, 1983. Pp.. 180. Paper. $9.95. The pastoral orientation of American Catholic exegetes has been evident in the consistency of their at.tempis to share with the Church at large the implications of their di~co4eries. Father Thompson, Associate Professor of New Testament at Loyola Institute of Pastoral Studies (Chicago) continues that tradition with this book. His work exemplifies some of the shifts in emphasis in recent scriptural publications, espe- cially the move away from a preoccupation with determining what biblical speakers, Writers and editors were trying to say (the goal .of the historical critical method) to a more widely.conceived theological task. The "people are different" presuppositions which’lie behind the historical critical search for the particu.lar views of specific pe(sons or commt~nities are now often complemented or challenged, by "people are alike" convictions which emphasize universal patterns in human Reviews ]. 941 existence. Therefore the foundations of a good deal of current "applied" writing by biblical scholars are found in psychological theories which chart human development, approaches to literature which ignore the author’s intended meaningin favor of concentrating on universally accessible ~meanings of the text," and spiritual writings which describe how God interacts with US. The~e current methods of linking the Word in Scripture with the Word in daily life surface in the very first pages. Father Thompson, in listing the book’s roots, mentions his experience of the strengths and limitations of the historical-critical method; his reliance on contemporary theories of adult development (especially those from James Fowler and Evelyn and James Whitehead); his discovery of literary theories about symbolic metaphorical and mythic activity; and finally, his attempts to integrate his knowledge of the New Testameni with the Ignatian spirituality prized by his religious order. The procedure followed in the first part of the book is repeated in the second half: After suggesting how to get acquainted with the Gospel, he presents several classic methods of praying with it. He then lays out the Gospel’s historical background and; in a final chapter, reexamines the Gospel from a literary point of view--with an emphasis on how the characters model various kinds of belief or unbelief. An epilogue reflects on several significant differences between Mark and John. Father Thompson says that he has tried the book’s content out with professional and nonprofessional audiences. My suspicion is that the reader with a little background will find it n~cessary to reread a number of passages because of the amount of information they contain while the reader with a good deal of background will experience a certain amount of frustration because the book fails to address certain obvious questions. (It seems tome that a new edition should try to handle some of these tantalizing next steps.) For example, the book constantly talks about experiencing Jesus today in ways like those modeled by characters in the Gospels. But nowhere are we told concretely what experiencing Jesus today might be like. My reaction to the book is mixed. On the one hand I think that the exegetical work, the description of t.he theology and the literary techniques of Mark and John, are yery well done. On the other hand I was uneasy with the wider theological work---especially with comments based on "people are alike" presuppositions. A fair number of these theological statements and exam- ples seemed shallow, lacking the telling detail or two that might have allowed them to resonate with my experience. Perhaps that is inevitable in the first edition of a pioneering book. I suspect, however, that my hesitations were based on substantive differences in experience and convictions. Readers more in harmony with Father Thompson’s worldview will give the theological aspects of his book higher marks.---Paul Jurkowitz: Department of Religious Education; Diocese of Columbus; 197 East Gay Street; Columbus, OH 43215.

Two Dancers in the Desert. The Life of Charles de Foucauld. By Charles Lepetit.. Maryknoll, NY: Orbis Books, 1983. Pp. 119. Cloth~ $9.95. Packed inio this little volume is the record of the spiritual journey of a delightful, interesting, yet puzzling soul stirring character, compared sometimes in spiritual influence to Mother Teresa or Thomas Merton.. Totally orphaned at age fifteen, he relished the freedom that gave him. Now he could taste to the full pursuit of pleasure and he had the necessary fortune. . Extremely fastidious ".. ,always dressed in the latest fashion; his hairdresser came,to his house. He never allowed a waiter to give him change from a gold coin ...... splendid dinners, extended parties..." but here, is a glimmer of the real Charles. The parties served as the channel fora sympathetic company~with those in tro.uble. "His dry humor was much appreciated as were his neat jokes.., and above all his purse. ~ But soon dawned the oncoming rejection! "1 was a man without a future.., surrounded in darkness, there is nothing left for me. 1 have only myself now.., absolute egoism in darkness and filth... I am not so much a man asa swine." 942 / Re.view for Religious, Nov.-Dec., 1984

His conversion resembles that of Augustine, He, too, had his "Monica," his c~usin Marie who, also no doubt, rfiade a discovery when she received his handwritten leatherbound book of the Gospels, his recognition of the beauty, the worth of the universal love story. The author devised a charming metaphor--that of two dancers--leaving to the reader the task of discerning its meaning, and exemplifying the fact that it is the Infinite Who takes the initiative which, leads to the stirring change which places a "never-the,same" limitation. Hemustreturn to France, to Marie. He could even note the time. "At that time I was close to you again, five o’clock; and for the last time in this world .... The time! How I remember your watch which ticked away my last moments... " In tears+ he was gone! Providence brought him to the desert. It was here that he discovered his real worth, the real worth of man. Like Patrick of Ireland, he fell in love with the beauty of the people! And that love demanded a response¯ He must discover the Source. Yes, it was in Bethlehem he found it. "Jesus’ eyes had rested on the same mountains, the same hills, the same sights which my eyes now contemplated." ¯ "To have spent so many moments in this dwelling place of Nazareth in which He lived for thirty years,,, to have reached the place where His voice resounded. ~ ." Now he was immersed in the cinematic images, "God is so great,t" and ’God is so small!" They fitted perfectly. They had become the Workman of Nazareth. The lover had found the Beloved. Now he mus~ do what every Christian is asked to do--fall in love! Then, glory in the ecstasy and the agony, The volume is unique in that the author: working from Charles~journals depicts Charles in ¯ action, and letting his nobleness come through. It is suitable for those intrigued by desert spirituality tracing back in its origin to the very origin of Christianity and the Church which has preserved its teachings--the path to man’s true fulfillment.--Sister Margaret de Sales, S.C., Mount St. Joseph, OH 45051.

A Man for Others: Maximilian Kolbe Saint of Auschwitz in the Words of Those Who Knew Him. By Patricia Treece. San Francisco: Harper and Row Publishers, 1982. Pp. 194. Cloth. $12.95. Writing about saints is.fraught with the real danger that the person and his or her life can largely be seen as beautiful according to the eye of the beholder. However, in A Man for Others by Patricia Treece, the.life and death of a modern day saint, Fr. Maximilian Kolbe, are things of beauty and strength as reported by a number of observers rather than from the single viewpoint of the biographer. This adds considerable credibility to the account of the unusual holiness and sacrifice of this Franciscan friar and priest who in 1941 gave his life for a condemned fellow prisoner in a World War I1 concentration camp. The author has used’a technique of journalism in a way that provides a completely absorbing story. She calls on those who knew him best from interviews, reflections and remembrances to those who met him ~n the way and in some way were profoundly touched by him. His own mother offers a story of how the Virgin Mary appeared to her yo, ung son offering a double crown; a white crown of purity and the red of martyrdom. He accepts both. A seminary rector concludes a report o’n Fr. Maximilian’s progress in studies with: "A saint" A young prisoner at Auschwitz tells of ihe assurance received from Fr. Kolbe: "You will live to see freedom. ! will not, because I have a mission; the Immaculata has a,mission to fill~" Another prisoner who lived to be liberated at the end of World War I1, shares his experience: "A man in need cried out as a human being and found a human being who responded." Any repetition in the varied accounts of those who knew Raymond Kolbe as a boy and later as Fr. Maximilian, Franciscan friar and .priest, serve to authenticate the judgment of heroic sainthood conferred onhim by Pope John Paul !1 on Oct. 10, 1982. Fr. Kolbe died Aug. 14, 1941 at Auschwitz. There are some who feel that both processes of beatification and canonization were rushed. In the estimation of those who knew him, Fr. Kolbe was a saint. The official declaration of sainthood was but another affirmation of this unusual person. Reviews / 943

A number of works about Fr. Kolbe have been written since 1945. They vary in the intensity of viewpoint with which the author approaches the person who is Fr. Maximilian Kolbe. Those who see him as a strong Marian theologian, view him in quite a different light from those who regard him as a contradiction of the hoplessness and h.elplessness which overwhelmed so many in the course and aftermath of the holocaust which was World War !1. The author has allowed the reader considerable freedom to form one’s own judgment as to Fr. Kolbe. The .reviewer is grateful for this book in order to come to know him a great deal better thanin some earlier accounts. In this work a number of features of Fr. Kolbe previously unknown or overlooked have been brought tothe fore. In the varied accounts he is shown to be anything but a plaster saint. He is shown to have a delightful sense of humor; when one of the friars complained about the cooking, Fr. Kolbe put that brother in charge of the kitchen. The personalism with which he dealt with those with whofia he lived and ably directed is completely contradictory of the rather dour expression shown in photos of him. Fr. Kolbe simply froze before a camera. The author shows Fr. Kolbe to be indeed a man for others, and above all, a man of indomitable hope in the face of the desperation and infamy of World War !1. Ft. Kolbe is shown as a person who lived a way that can lead to a better world buta way that must include pain and sacrifice even unto death. The account by Patricia Treece balances pain with joy, conflict with inner peace, sei~ming failu~’e with triumph over tremendous odds. ’In the light of what the world faces today, the words of Pope J0hn Paul II are more than appropriate: ~M~ximilian Kolbe is a man for a diffic.ult century." This book should make it possible for many more, religious and laity, to know about him.--Angelus La Fleur, O.F.M. Conv.; St. Bonaventure Friary; SL Louis; MO 63108. ’ Martin Luther: Prophet to the Church Catho.lic. By James Atkinson. Grand Rapids: Win. B. Eerdmans, 1983. Pp. 226. Paper. $7.95. Atkinson’s thesis is that when Luther heard and obeyed God’s call it was a shattering and terrifying experience for him and for Christian history from that time on..The beginnings of the Reformation lie in this personal experience bf being caught by God who had come all the way in Christ. This experience 6f God’s gracious gift in Christ is the heart and meaning of justification by faith. The phrase "justification by faith" describes an experience. It is the experience that matters, not the phrase, No~ can it be taught as a formula or a doctrine. Salvation comes from this faith which Luther describes as "alien righteousness." coming from Christ without our works. Good works flow as a consequence of this but they can make no claim on salvation for us. God is continuously rediscovered in the Word of Scripture by the converted, whose conscience captive of the Word of GOd, seeks to grow but can never possess or rule that Word, which alone is infallible. This recovery of the sovereign power of God in the Gospel which seized" and transformed Luther and urged him to reform the Church Catholic as none had since Paul, committed the medieval world to its grave and was at the same time the midwife of the modern world. The shared recovery of the total Gospel with the entire evangelical theology expressed in communicable terms was then the whole point at issue for Luther, the Old Testament scholar, as it is for Protestants and Catholics now: In pursuit of these central issues this book addresses the polemics and confrontations of Catholics and Lutherans from Eck’s famous disputation (1519) through to Denifle, Grisar, Christiani, Paquier and Maritain. All of these were tainted by prejudices often founded upon the work of Cochlaeus which wreaked irreparable harm on the Catholic understanding of Luther. The scholarship of F.J. Kiefle, 1917, breaks this polemic of prejudice and in 1939 a new spirit emerges with the scholarship of Lortz portraying Luther as a "religious man," not a profligate, who found a gracious’ God in the Scriptures. This scholarly and balanced insight in Catholic circles gained momentum through Vatican I1 and led to the bilateral dialogues and agreements of this past year which also saw Pope John Paul II preach to a Lutheran congregation. It 944 / Review for Religious, Nov.-Dec., 1984

becomes increasingly clear that Roman Catholicism in Vatican I1 sought to reform itself in many of the areas Luther had pioneered four hundred years before. Luther had indeed been the prophet to the’ Church Catholic, albeit belatedly, Atkinson believes; Catholicism still needs Luther to be fully Catholic and Protestantism needs Catholicism to fulfill its "raison d’~etre.~ This is both a timely and excellent scholarly work written for the 500th anniversary of Luther’s birth. While Atkinson, the author ~nd editor of several books arid articles on Luther, confined his scholarly research largely to British and Continental resources, omitting a significant i~ortion of North American Lutheran scholarship with the notable exception of Harry McSorley of Toronto, yet his lengthy bibliography is invaluable for the student. In summary this inspiring work should pique the interests of the dedicated Christian in search of a balanced and inspired understanding of Luther, the man eaught~by God. For the scholar it will be a rewarding study. For both it is easy to read and profoundly rich in treasures both new and old.--Walter J. Bildstein, S.T.D.; Department of Religious Studies; University of St. Jerome’s College; Waterloo, Ont.; Canada N2L 3G3.

in the Center: The Story of a Retreat. By Barbara Rogers. Notre Dame: Ave Maria Press, 1983. Pp. 157. Cloth. $7.95. Based on journaling--a technique utilized by the directors for retreatants of the Thomas More Center of Contemplative Prayer, located on a farm in rural Quebec the volume delineates the retreat experiences of nine diverse individuals. Lack of creature comforts generally deemed necessary, g~ves emphasis to the spirit.ual. Reflective of Thomas Merton, whose spiritual journey followed paths much divorced from the usual, the book brings out the conviction that the call to holiness is universal, whether one dwells in the "village" or in the "city." The experiences related give the hopeful impression that Providence does keep control. No willing spirt, regardless of the ~grime," or the "mud." or the "dust," will be deprived. As Menon’s own journey was tumultuous, so is the journey of each of the retreatants traced here. The same tumultuousness marks the past-journeys of the directors, Peter and Linda Saboth. laypersons who have achieved the distinction of being considered "approved directors." They are likewise recognized by the well-known writer. George A. Maloney, S. J., at whose suggestion, the author made her own journey. Like the others, she too discovered God in a very special way. From the vantage point of nowhere else to go, these directors ended by resolving to go and tell "the mountains." thus opening to others a umque experience, while using techniques savoring somewhat of Eastern methods. And "the mountains" are responding. The Saboths have opened a center in Montreal, and have plans for another one in San Diego. The author’s journalistic experience presents excellent credentials for discerning the "wheat? from the "chaff" in the delightfully simple, honest, and sometimes courageous elements in each story "sometimes startling as some real human beings struggle with their deepest yearnings for holiness," and at the same time come to heroic decisions. The book would be suitable for everyone, but especially for the daring, who, f~r one reason or another, may have lost interest in the more traditional ways of prayer and contemplation. --Sister Maigaret de Sales, S.C.; Mount St. Joseph, OH 45051.

Th~ Body Of Faith, Judaism as Corporeal Election. By Michael Wyschogrod. New York:Seabury Press, 1983. Pp. 265. Cloth. $Q24,95. This book is a theology of Judaism by the philosopher Michael Wyschogrod, whose activity in Jewish-Christian dialogue is well known. He writes his systematic theol0gy from a clearly Jewish perspective for a Jewish audience. However, his thorough knowledge .of Christian theology makes it of interest to the Christian scholar. It will be useful reading not.only for those i’nvolved Reviews / 945 in Jewish-Christian relations but especially for the ecclesiologist. The relation to faith, peoplehood and community are essential to argument of this work. The book itself covers a wide range of topics including eschatology, the personality of God, ethics, creation, election and epistomology. It is particularly helpful in illuminating for the Christian mind why systematic theology is so rare in the Jewish literature and what it is that gives Jewish reflection about God its particular stamp. Those writing the theology of the Church today, taking account of the living Jewish community and the relationship of the covenant of Jesus to the historic covenant with the Jewish people, will be particularly enriched by reading this volume. It will be an important source of gaining perspective on Jewish closeness and sense of community, As a Christian working with the biblical doctrine of the people of God, one cannot understand the centrality of this theme in the biblical literature without taking account of the experience of peoplehood in the Jewish community and seeing that as a mirror against which the community reality of contemporary Christianity and its theological roots must be understood. The relationship of peoplehood, sacramentality and the lack of sacraments in Judaism are discussed, providing a unique challenge to Catholic sacramental theology at this moment in its development. Wyschogrod provides avenues for Christians’ understanding their different approaches to sacramental theology as they confront one another and living Judaism. Comprehension of the complexity and intricacy of Jewish thought as well as of the Jewish- Christian encounter is enhanced by this contribution to the literature--Brother Jeffrey Gros, F.S.C.; Director; Commission on Faith and Order; National Council of Churches of Christ: 47.~ Ra’verside Drive: New York, NY 10115.

Embodied in Love: Sacramental Spirituality and Sexual Intimacy. BY Charles A. Gallagher, George A: Maloney, Mary F. Rousseau and Paul F. Wilczak. New York: The Crossroad Publishing Company, 1983. Pp. 162. Paper. $9.95. This book purports to be a guide to marriage and is in fact just that, par excellence. It treats in depth many areas pertaining to sexual intimacy, or the lack thereof. In fact, it treats all the areas l have ever encountered in my seven years as a guide for couples engaged to be marrie~l in the Church. It elaborates on the fact that the Church has a constfint traditiofi that salvation isfor all, and then, on the other hand, there is the fact that by far~iiae greatest majority of canonized saints, those held up as examples for the rest of us, are celibate. It shows how love is emptying: it is to give our undivided attention to another in the sense that we put aside our preconceptions, preferences, and preformed judgments, even.as Christ put aside his divinity. Thus we enter into the others’ world to experience that world as they do. The book goes into the nuptial meaning of the body, which refers to the innat.e sexual. differences which make us incomplete in ourselves until we come into intimacy with people of the opposite sex. So .all of us, celibate or married, are called to enjoy intimacy with our sexual complements. Human relationships are all ~nuptial" I~ecaus~ there is something about all kinds of intimacy that is clearest in the relationship of husband and wife. That "something" is not obviously ’genital expression but it is the core of every truly human contact. Our bodies are very important: witness the ascension of Jesus who did not see his body as a used up, worthless tool to be discarded once he finished his job on earth. It was a cherished part of his very self taken t6 heaver~ forever. The book points Out that sexual passion is a sacramental cause of grace, then asks, if this is so, why isit not more effective? Why is it that one’s spouse is not an absolute priority rather than one interest among many? The book treats, in depth and very well, how to "fight fair" in marriage. Couples are encouraged to employ responsive confrontation rather than reactive attack. Both attack and confrontation express a displeasure with the status quo, yet in the attack, the one making the attack is wishing evil, not good, to the other. Confrontation, on the other hand, does not wish to 946 / Review for Religious, Nov.-Dec., 1984

hurt the other. It comes from someone who equivalently says: "You are worthwhile and I care about you. Let us together try to change the status quo with which one of us is displeased.~ Couples are encouraged to adopt a lifestyle in which time for leisurely, uninterrupted lovemaking isthe first item of priority in their budgeting of time and money. It is pointed out that if one of the spouses uses work, children, drinking, drugs, a love affair, friends, God, Church. or any other third thing as a diversion from the other, the basic and unavoidable conflict between the spouses remains untouched. "The Mission of Sexual Intimacy" points out that contracts are based upon power, and their participants agree to restrain it in return for certain benefits. Covenants, on the other hand, are based on love, and violators of covenants are met by loving willingness to forgive seventy times seven times. Churches are encouraged to renew their own values so that they can be real nurturers and ministers to married couples in their needs and troubles and trials as they are happening; this would get the ChUrch away from a kind of "mop up" ministry after the fact. As worthwhile as ministry to the divorced is, it does not’ have some elements of this after-the-fact ministry. And again, why are there so few canonized married saints? Maybe because it has taken the Church a long time to realize that marriage is a sacrament. This book is a real contribution and resource for anyone interested in exploring the roots of celibacy and marriage in the Church. It is must reading for any interested in doing "preventive ministry" with newlywed couples. At times perhaps, the book is too heavy on rational psychology, and an index wbuld be a useful tool for future editions. The bibliography is good, but an annotated form might be more helpful. Those who minister to our youth and our married couples should include this book in their required reading.--Michael N. Smith, S.J.; Campus Ministry; St: Louis University; St. Louis, MO 63108.

CASSETTE REVIEWS

Julian of Norwich. Prepared by Dr. Brenda Watson. Oxford, Engiand: Far- mington Institute for Christian Studies, 1982. 1 Cassette and Study Guide. $8.50. Brenda Watson. who is the director of the above Institute. has put together a fascinating study of Julian and her times. This interesting material was presented during a celebration ir~ Julian,s honor at Norwich Cathedral. A number of very talented people participated in this production which gives us an important tool for teaching the insights ofcontemplative Christianity. The present.ation is not a lecture, but a well-rounded approach to the subject of Julian. the great contemplative of the fourteenth century. The cassette opens with a portrayal of the age in which she lived, including a narration and some representative music. There are two significant readings from her work Showings. Then related material from the extracts is introduced in order to give us a better idea of the cultural. spiritual and theological influences on Julian’s experience and thought, and to create a sense of the period. These readings include, "The Dream of the Road"and Dante’s Paradiso. The music for the occasion combined sacred and secular pieces well known during the time of Julian. Side two goes deeper into the material. It begins with another readihg from Showings that introduces her notion of the "Motherhood" of Gotl. a profoundly beautiful insight. There is a fifteen minute play ~f Elizabeth Allen that captures life in fourteenth-century Norwich. and Reviews / 947 provides us wilh a glimpse of Julian’s personality and an example of her teaching in practice: It is a charming but very sober play. I was struck by its powerful lesson in charity. There is also a brief interview with a contemplative nun who addresses the issue of Julian’s relevance for our time. The tape closes with a reading from T. S. Eliot’s "Little Gidding" inspired by Julian, and the "Sanctus" from Benjamin Britten’s Missa Brevis: It is not possible to convey the depth, quality and beauty of this cassette, but I can say thal it would be ideal for individual and group study in spirituality. There is a Iol to ponder, discuss and to bring to one’s p(ayer. This tape is a superior contribution to Julian studies, and is especially beneficial in disseminating spiritual values.-- Wayne Teasdale: Hundred Acres Monastery: New Boston, NH 03070.

Your Story, God’s Story. By Anthony Lobo, S.S. Kansas Cio’: NCR Cassettes, 198L 3 Cassettes. $29.95. With marked clarity and depth, Father Anthony Lobo speaks on a timely Christian topic: the telling of the story. He situates one’s individual story in God’s, the human in the mystery. This calls forth deeper faith which in turn is sharedl Part of anyone’s story is the journey Which we make during life. Father Lobo spends quite a bit of time exploring the second journey that many Christians are called to make~ This often occurs during midlife and leads from one level of freedom to another. This journey, which he describes with six features, entail~ risk, trust and faith. From his own deep convictions, the author inspires one to embark on this which is pamc~pat~on m the paschal mystery. The last cassette deals with memories and the healing of memories. Lobo clearly shows that we remember for the sake of the ~present. Memories can inspire us, offer us combined hope and guidance. But, if we have deliberately tried to hide or forget them, these in turn can have ~i crippling or I~aralyzing effect on us. The~e tapes are a concrete help for anyone who is serious about living life to the full. They inspire one to be fully, human and deeply spiritual. Lobo’s sound psychological and theological background make for an authenticity that invites one to plunge more deeply into living the . p.aschal mystery. Whether we’re beginning the journey, are’in the second one, or nearing the end, there always is the need to tell the story (or listen tothe other’s) and to remember.--Catherine Wellinghoff A: S. C.: ~.fice of Worship: Belleville, IL 6222 I.

Midlife: .Crisis of Limits. By James R. Zullo. Kansas Oty, MO: NCR Cassettes, 1977. 4 cassettes. $32.95. This set of tapes records a daylong workshop presented by Brother Zullo for a Continuing Education Program for the Diocese of Bridgeport, Connecticut. Zullo divides his presentation into three sessions. The first and longest session is devoted to the psychology of the life cycle with a painless, informal review of the work of Erik Erikson as it applies to the concept of generativity and midlife development. The second session describes the "Crisis of Limits" as a normal, unavoidable period in middle life, a time often precipitated by painful experience or loss, a time for reassessment of dreams and realities, for deepending of personal values, a time identified by Carl Jung as one of life’s major turning points. In the third session, Zullo emphasizes the need to develop a spirituality for the midlife years, to see those years as a.time of great potential for deepening the life of the spirit, or, as Paul puts it in 2 Corinthians, for renewal of the "inner man.., thohgh this outer man of ours may be falling into decay." (Presumably, the process also applies to women.) The program, although specifically addressed to People in religious ministry in a diocesan setting, should prove of interest and value to anyone in counseling situations, in ongoing forma- tion, in personnel administration, or, in fact, to anyone finding the midlife years puzzling or disconcerting. 948 / Review.[br Religious, Nov.-Dec., 1984

Zullo presents well integrated material from a variety of sources blended with his own insights and informal style in what was~ in 1977, a fresh new emphasis in human development psychol- ogy. Since that time, midlife material has proliferated in books, articles, workshops, TV shows and bad jokes, as accepted a part of the psychological scene as adolescence or the terrible twos~. Zullo’s work remains .clear, simple and basic, a useful tool for anyone beginnin~ to sort out the complexities of the midlife years. It was interesting to compare the cassette presentation with Zullo’s later article in the Spring 1982 issue of Human Development entitled "The Crisis of Limits: Midlife Beginnihgs," and find much the s~me.material supported by more recent references. The earlier presentation devotes more time to valuable background theory of midlife generativity, providing an excellent founda- tion for the more fully developed crisis material presented in the later article.--Anne Bickford, S.H.C.J.; 700 Old Lancaster Road; Bryn Mawr, PA 19010.

The Pastoral Ministry of Education: Catechetics and Catechesis. By Rev. John Westerhoff Kansas City, MO: NCR .Cassettes, 1980. 4 cassettes and guide. $34.95. Dr~ Westerhoff begins by looking at the topic of catechesis from four essential questions: how is faith (understood as perception or insight) enlivened; how is it enhanced: how is divine revelation (understood as the relational experience,of God) made known, and how is our vocation (under- stood as contemplative ~ction with God or life in the Spirit) realized? He then looks at the process of cat.echesis as dealing with both conversion and nurlure. He examines their foci and the two dimensions of ’the responsive and active mode. Next he looks at the pilgrimage of faith that catechesis operates within. And finally he turns to the four dimensions of catech~sis: the pastoral dimension, which deals with personal life and community: the liturgical dimehsion, which ~deals with our social life and community: the ascetical dimension, which deals with our perso.nal-social life of loving God, and the moral dimension of our personal-social life of loving our neighbor. The purpose of the series is to initiate conversation rather than to present a reasoned thesis. While attempting to give a broad integrated overview, it lacks the depth of comprehensive theory. Practical implications are only _alluded to in striving to stimulate dialogue. Its intention is to provide a basis for grappling with the content and process of education as a pastoral ministry and to provide a means for evaluation and planning catechesis in the parish. Dr. Westerhoff’s lesson plans that accompany the tapes are particularly helpful. His last two study guides for ~Evaluating Catechesis" and "Planning for Catechesis" a(e excellent. They provide the parish or religion department with an insightful list of criteria to use in self-examina- tion. This series, however, is not meant for the unquestioning volunteer. It should bring us back to a new awareness of need, renewed commitment and a serious search for new understandings and effort.--Patriek D. Ryan; Chairperson: Department of Religion;.St. Dominie High Schook O’Fallon, MO 63366.

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Statement of Ownership, Management and Circulation

I. Title of Publication: Review for Religious. Publication No. 0034639X. 2. Date of Filing: September 20, 1984. Frequency of Issue: hi-monthly. 3A..No. of Issues Published Annually: 6. 3B. Annual Subscription Price: $10.00. 4. Mailing Address of Known Office of Publication: Room 428:3601 Lindell 8oulevard: St, Louis, Missouri 63108 - 3393, 5, Mailing Address of the Headquarters or General Business Offices of the Publishers: Room 428:3601 Lindell Boulevard: St. Louis Missouri 63108 - 3393. 6. Publisher: Missouri Province Educational Insti- tute: 4511 West Pihe Boulevard~ Sil Lbuis, Missouri 63108 - 2191. Editdr: Daniel E~. M~enan, S.J.: Room 428:3601 Lindell Boulevard: St. Louis, Missouri 63108 -3393. Managing Editor: None. 7. Owner: Missouri Province Educational Institute: 4511 West Pine Boulevard: St.. Louis. Missouri 63108 - 2191. 8. Known Bondholders. Mortgagees, and Other Security Holders: None. 9. The purpose, function and nonprofit status of this organi~,ation and the exempt status for Federal income tax purposes have not changed during the preceding 12 months, 10. Extent and Nature of Circulation. Average no. copies each issue during preceding 12 months: A. Total no. copies printed: 19,863. B. Paid and/or Requested Circulation: I. Sales through dealers and carriers, street vendors and counter sales: None. 2. Mail’ Subscription: 18,603. C. Total Paid and/or Requested Circulation: 18.603. D. Free Distribution by Mail. Carri~er or Other Means: Samples, Complimentary, and Other Free Copies: 390. E. Total Distribution: 18,993. E Copies Not Distributed: I. Office use, left over. unaccounted, spoiled after printing: 870. Z Return from News Agents: None. G. Total: 19,863: Extent and Nature of.Circulation: Actual Number of Copies of Single Issue Published Nearest to Filing Date: A.’Total No. of Copies Printed: 19,95% B. Paid and/or Requested Circulation: I. Sales through dealers and carriers, street vendors and counter sales: None. 2. Mail Subscription: 18,603. C. Total Paid and/or Requested Circulation: 18,798. D. Free Dis- tribution by Mail, carrier or Other Means: Samples, Complimentary, and Other Free Copies: 407. E. Total Distribution: 19,205. E Copies Not Distributed: I. Office use, left-over, unac- counted, spoiled after printing: 75Z 2. Return from News Agents: None. G. Total: 19,957. 1 certify that the statements made by me above are correct and complete. (signed) Daniel EX. Meenan, S.J., Editor . 1984 INDEXES/VOLUME 43

AUTHORS

ARBUCKI.E. GEORGE A., S.M., General Government: Its Leadership Role Today ...... 820 ~, Planning the Novitiate Process: Reflections of an Anthropologist ...... 532 ASCHENBRENNER, GEORGE A., S.J., Assessing and Choosing Even as the Journey Continues ...... 34 BARRON, MARY CATHERINE, C.S.J., Walking with Elijah: Horeb, the Greeks, and Us ...... 438 BEHA, MARIE, O.S.C., By His Wounds ...... 210 BERNHARD, SISTER THOMAS, OS.U., Transforming the Ordinary ...... 772 BILLY, DENNIS J., C.SS.R., The Marian Kernel ...... 415 BRENNAN, GEORGE, M.S., Teach Me How to Pray ...... 751 CARROZZO, ANTHONY M., O.EM., The Mission to Preach: A Franciscan Perspective 444 COLLINS, PAUL, The State of Religious Life Today: One Man~s Analysis ...... 699 CROSBY, MICHAEL H., O.F.M. CAP., To Divest or Not to Divest: Moral ~ Investments and Immoral Purposes ...... 812 DIEDERICH, EVEREVI’, S.J., Recovering the Interior ~Moments" of Christian Repentance ...... "...... 688 DOMINIC, A. PAUL, S.J., Apocalypti~ Sources of Religious Life ...... 191 DRAVES-ARPAIA, NElL J., Educating for Mercy ...... 384 DRILLING, PETER J., The Psychic and Religious Dimensions in Spirituality ...... 91a EWEN, MARY p.AIIL, S.S.C.J., SILVIA VAI~LEJO, O.D.N., PAUL MOLINARI, S.J., Theological Reflections on Apostolic Religious Life ...... " 3 FALARDEAU, ERNEST R., S.S.S., Religious Life is a Communion ...... 65 FALEY, ROLAND J., T.O.R., On Being an Ex-Superior ...... 361 FATULA, MARY ANN, O.P., Angela Merici and the Ursuline Missirn ...... 113 __, Catherine of Siena on the Communion of Friendship ...... 225 FINNEGAN, GERALD F., S.J., The Priest As Preacher in the Theology of Karl Rahner ...... 26 FUNg, CATHERINE, S.S.M.O., That We Might Be Humble ...... 578 GALLAS, KATHLEEN, O.S.B., The Song We Have Made ...... 69 GALLEN, JOSEPH, F., S.J., Authority and Autonomy ...... 594 __, Canon Law for Religious After Vatican II ...... 93 GALLIGAN, JOHN SHEILA, i.H.M., Mary: A Mosaic of Joy ...... 82 G EROMEL, G ENE’ J R., In Sweat and Tears: "Working It Through" with God ...... 396 GITTINS, ANTHONY J., C.$23P., Mission ag Communication: A Marginal Note .... 354 __, Sows’ Ears and Silk Purses: The Limitations of Charism and Communities ...... 706 GRASSI, JOSEPH A., The Transforming Power of Biblical Heart Imagery ...... 714 GuY, MARY, O.S.U., An Annotation-19 Retreat Experience ...... 882 HALASKA, MARGARET, O.S.E, A Model of Discernment: Th~ Experience of a Franciscan ...... 259 HAWKINS, M. MACRINA, R.S.M., Thanatopsis: A Theology of Death for Religious . .., ...... 904 HECHANOVA, JESSIE, C.I.C.M., "Living Among the People": An International Experiment in Mission Forination ...... 275 JOHN PAUL !1, A Call to Collegiality in the Service of Religious ...... 170

¯ ¯ 951 9fi2 / Review for Religious, Nov.-Dec., 1984

__, A Revealing Light to the Gentiles ...... 321 __, Redemptionis Donum: An Expression of Love for Religious ...... 481 We Priests Are More Necessarv Than Ever 655 JONES, JOHN M ~RIAM, S.C., The Charism of the Sisters of Charity of Cincinnati ... 339 KANE, THOMAS, Liberty to Captives ...... 366 KEAT~NG, THOMAS, O.C.S.O., Th’e Renewal of Contemplative Orders ...... 673 KENEI~ MARY EI.~ZABE’rH, Developmental Tasks in Midlife ...... 421 KE,~NEDY, JOSEPHA, S.S.J., Music and Prayer: Wordless Communication ...... 685 KOINENBACH, PETER-HANS, S.J., The Spiritual Exercises and Preferential Love for the Poor ...... 801 KOMOROWSKA, M. RENATA, Called to Be Loved ...... 78 KRAFt’, WILLIAM F., The Martha Syndrome ...... 430 LATKOVlCH, SAI,I,IE, C.S.J., On Choosing Religious Life Today ...... 325 LEDOCHOWSKA, TERESA, O.S.U., Angela Merici and the Ursuline Mission: A Second Look ...... 849 LE~GH, DAVID J., S.J., A Retreat for the Eighties: Desert in the City ...... 567 __, The Danger of Prayer ...... 741 LII,BRUN, TIM, S.J., Bernard Lonergan and the Feeling of Powerlessness ...... 243 McCI.OSKEV, JOSEPH M., S.JI, Priesthood: After Twenty Years ... ~ ...... 256’ McDoNAUGH, THOMAS, C.S.C., AND OI.~V~A MAR~F,, C.S.C.. God’s Work of Art ...... 612 MCNERNEY, JAMES R., Merton and the Desert Experience ...... - ...... 600 MACDONAIoD, DONAI.D, S.M.M.. What Is a Novitiate For? ...... 329 MAI.AVtARA’I’CHt. ANTHONY, C.SS.R., Religious Life: The Price of Pa~;sionate Love ...... , ...... 56 MEENAN, DANIEl, EX., S.J., On Dreaming Dreams,.or The Making of a Revolution ...... , ...... 547 MII,I,ER, JOAN SUE, S.C.L., 1984 Revisted: Not to Misg Him ...... 586 MOFFETr. PA’rR~CK SEAN, C.EC.. Marginality and Religious Life: Called to Risk ...... 842 MOI.INAR1, PAUl,, S.J., "Give Me Your Heart": Prayer in Apostolic Religious Life ...... : ...... 524 __, MARY PAUl. EWEN, S.S.~.J., SIINIA VAI.LEJO, O.D.N., Theological Reflections on Apostolic Religious Life ...... 3 MOR~EAU, ROaER’r E, Holiness: The Call Within A Call ...... 235 NAVONE, JOHN, S.J., Tell the Story of the Lord and His People ...... 761 NEUMAN, MA’I’I’HIAS, O.S.B., The Benedictine Prayer of Beauty ...... : 862 O’CONNOR, DAVID E, S.T., What Does a Religious Institute Owe Its Members? ..... 558 Oq’ooI.E, AI.O~S, C.F.X., Waiting for the "Good Stuff" ...... 858 OHI.IGSI,AGER, MAURUS O.S.B.. Attention at Prayer According to Abbot Marmion ...... 454 OLIVIA MARIE, C.S.C., AND THOMAS McDONAUGH, C.S.C., God’s Work of Art ...... 612 Qt;INy, JOHN R., The Pastoral Service of Bishops to Religious ...... 161 RAMSEY, BONIFACE. O.P., Christocentric Celibacy ...... , .... .~ ...... 217 __, Cruciform Obedience ...... 664 RATZINGER, JOSEPH, "On the Strength of His Word": A Meditation on Priestly Spirituality ...... 641’ ROPER, MEI.INDA, M.M.. Bonding Together for Mission ...... 349 Ross~ DE GASPERIS. F~ANCES¢O, S.J., Reading and Praying The Bible Today ..... 724 S’r. GERMA~N, CHIAaA MARIE, P.C.C., The Holy Spirit in Our Prayer and in Our Life ...... : ..-.; ...... 607 Indexes / 953

...... Psalm 131: Remain His Child ...... 879 SCHERRER, STEVEN J., M.M~. Asceticism in the Christian Life ...... 264 SEVERIN. FRANK T., S.J., Graceful and Grace-Filled Aging ...... 284 SHEETS. JOt-IN R., S.J., The Call to the Renewal of Religious Life ...... 175 STEIDI:MEIER, PAUl.. S.J., Social Spirituality ...... STEWART, ROBERT, O.F.M.. The Vocation Director~ Task ol~ Evaluation ...... 287 STOUDT, ROBERT S.. The Darkness of Faith ...... 203 STRUMINSKI, ROBERT, S.M., Conversion, Pastoral Counseling, and Spiritual Direction ...... 402 SUEI.ZER. Al‘EXA. S.P.. Ecclesial Relationships for Religious: Desires and Limits ...... : ...... 511 TEASDAI‘E, WAYNE. Dialogue as’a Spiritual Resource ...... 375 TRAINOR. MICHAEl., A Biblical Response to Ministerial Loneliness ...... 733 TtJTAS. STEt’HEN, S.M.. Who is Mary for Me? ...... 778 VAI‘LEJO, SILVIA, O.D,M.. MARY PAUL EWEN, S.S.C.J., PAUl. MOI‘INARI, S.J., Theological Reflections on Apostolic Religious Life ...... 3 WICKS. ROBERT J.. Failure and Forgiveness in Ministry ...... 252 WIECZOREK, ANTHONY, O. PRAEM., Commitment: Dying and Rising to Self ...... 503

TITLES An Annotation-19 Retreat Experience, Mary Guy. O.S.U...... 882 Angela Merici and the Ursuline Mission, Mary Ann Fatula. UP.... ; ...... 1-13 Angela Merici and the Ursuline Mission: A Second Look. Teresa Ledochowska. US. U...... 849 Apocalyptic Sources of Religious Life. A. Paul DominiC. S.J...... ~ ...... 191 Asceticism inthe Christian Life, Steven J. Scherrer. M.M...... 264 Assessing and Choosing Even as the Journey Continues, George Asehenbrenner. S.J...... 34 Attention at Prayer According to Abbot Marmion, Maurus Ohligslager, OS.B. . .. 454 Authority and Autonomy. Joseph E Gallen, S.J...... 594 The Benedictine Prayer of Beauty. Matthias Neuman, OS.B...... 862 Bernard Lonergan and the Feeling of Powerlessness. ?ira ~’lbrun, S.J ...... 243 A Biblical Response to Ministerial Loneliness. Michael Trainor ...... 733 Bonding Together for Mission. Melinda Roper, M. M ...... 349 By His Wounds, Marie Beha, OS.C 210 A Call to Collegiality in the Service of Religious. John Paul II ...... 170 The Call to the Renewal of Religious Life. John R.’Sheets, S.J...... 175 Called to Be Loved. Renata Komorowska ...... 78 Canon law for Religious After Vatican II. Joseph E Gallen, S.J...... 93 Catherine of Siena on the Communion of Friendship. Mar)’ Ann Fatula, 0 P...... 225 The Charism of the SiSters of Charity of Cincinnati. John Miriam Jones, S.C ...... 339 Christocentric Celibacy. Boniface Ramsey, OP...... 217 Commitment: Dying and Rising to Self, Anthony Wieczorek, 0 Praem. ; ...... 503 Conversion, Pastoral Counseling, and Spiritual Direction, Robert Struminiski, S.M...... 402 Cruciform Obedience, Boniface Ramsey, 0 P...... 664 The Danger of Prayer, DavidJ. Leigh. S.J...... 741 The Darkness of Faith, Robert S. Stoudi ...... 203 "954 / Review for Religious, Nov.-Dec., 1984

Developmental Tasks in Midlife, Mary Elizabeth Kenel ...... 421 Dialogue as a Spiritual Resource, Wayne Teasdale ...... 375 Ecclesial Relationships for Religious: Desires and Limits, Alexa Suelzer, S.P...... 511 Educating for Mercy, Neil J. Draves-Arpaia ...... : ...... 384 Failure and Forgiveness in Ministry, Robert J. Wicks ...... 252 General Government: Its Leadership Role Today GeraM A. Arbuckle, S.M...... 820 ~Give Me Your Heart": Prayer in Apostolic Religious Life, Paul Molinari, S.J...... 524 God’s Work of,Art, Olivia Marie, C.S.C. and Thomas J. McDonaugh, C.S.C. .... 612 Graceful and GracezFilled Aging, Frank T. Severin, S.J...... 284 Holiness: The .Call Within A Call, Robert F. Morneau ...... ~ ...... 235 ¯ The Holy Spirit in Our Prayer and in Our Life, Chiara Marie St. Germain, P. C. C. , ...... , ...... 607 In Sweat and Tears: "Working’It Through" With God, Gene Geromel, Jr...... 396 Liberty to Captives, Thomas Kane ...... ~ ...... 366 Living Among the People: An International Experim+nt in Mission Formation, Jessie Hechanova, c.i.c.m ...... 275 Marginality and Religious Life: Called to Risk, Patrick Sean Moffett, C. E C...... 842 The Marian Kernel, Dennis J. Billy, C.SS.R ...... 415 The Martha Syndrome, William F. Kraft ...... 430 Mary: A Mosaic of Joy, John Sheila Galligan, LH.M ...... 82 Merton and the Desert Experience, ,’..mes R. McNerney ...... 600. Mission as Communication: A Marginal Note, Anthony J. Gittins, C.S.Sp ...... 354 The Mission to Preach: A Franciscan Perspective, Anthony M. Carrozzo, O.F.M...... 444 A Model of Discernment: The Exiaerience of a Franciscan, Margaret Halaska, O.S.F...... ,..... 259 Music and Prayer: Wordless Communication, Josepha Kennedy, S.S.J...... 685 1984 Revisited: Ndt to Miss Him, Joan Sue Miller, S.C./_, ...... 586 On Being an Ex-Superigr, RonaM J. Faley, T. 0 R ...... 36 I On Choosing Religious Life Today, Sallie Latkovich, C.S.J...... 325 On Dreaming Dreams, or The Making of a’ Revolution, Daniel F.X. Meenan, S.J...... 547 . "O~ the Strength of His Word": A Meditation on Priestly Spirituality, Joseph Ratzinger ...... 64i The Pastoral Service of Bishops to Religious, John R. Quinn ...... 161 Planning the Novitiate Process: Reflections of an Anthropologist, Gerald A. Arbuckle, S.M...... 532 The Priest as Preacher in the Theology of Karl Rahner, Gerald F. Finnegan, S.J...... 26 Priesthood: After Twenty Years, Joseph M. McCloskey, S.J...... 256 Psalm 131: Remain His Child, Chiara Marie St. Germain, P.C.C...... 879 The Psychic and Religious Dimensions in Spirituality, Peter J. Drilling ...... 914 Reading and Praying the Bible Today, Francesco Rossi de Gasperis, S.J...... 724 Recovering the Interior ~Moments~ of Christian Repentance, Everett Diederich, S.J...... 688 Redemptionis Donum: An Expression of Love for Religious, John Paul H ...... 481 Religious Life Is a Communion, Ernest R. Falardeau, S.S.S...... ~ 65 Indexes / 955

Religious oLife: The Price of Passionate Love, Anthony Malaviaratchi, C.SS.R ...... 56 The Renewal of Contemplative Orders, Thomas Keating ...... 673 A Retreat for the Eighties: Desert in the City, David J. l_eigh, S.J...... 567 ,,~ Revealing Light to the Gentiles, John Paul H ...... 321 Social Spirituality, Paul SteidI-Meier, S.J...... 124 The Song We Have Made, Kathleen Gallas, O.S.B: ...... 69 Sows’ Ears and Silk Purses: The Limitations of Charisms and Communities, Anthony J. Gittins, C.S.Sp ...... ~06 The Spiritual Exercises and Preferential Love for the Poor:, Peter-Hans Kolvenbach, S.J...... " ..... " ...... 801 The State of Religious Life Today: One Man’s Analysis, Paul Collins ...... 699 Teach Me How to Pray, George Brennan, M.S...... 751 Tell the Story of the Lord and His People, John Navone, S.J...... 761 Thanatopsis: A Theology of Death for Religious, M. Macrina Hawkins, R.S.M.... That We Might Be Humble, Catherine Funk, S:S.M.O...... 578 Theological Reflections on Apostolic Religious Life, Mary Paul Ewen, S.S.C.J., Silvia Vallejo, O.D.N., Paul Molinari, S.J...... 3 To Divest or Not to Divest: Moral Investments and Immoral Purposes, Michael H. Crosby, O.F.M. Cap ...... 812 The Transforming Power of Biblical Heart Imageryl Joseph A. Grassi ...... 714 Transforming the Ordinary, Sister Thomas Bernhard, OS.U...... 772 The Vocation Director’s Task of Evaluation, Robert Stewart; OEM...... 287 Waiting for the ~Good Stuff," Alois O’Toole, C.EX...... 858 Walking with Elijah: Horeb, the Greeks, and Us, Mary Catherine Barton, C.S.J...... 438 We Priests Are More Necessary Than Ever, John Paul H ...... 655 What Does a Religious Institute Owe Its Members?, David E O’Connor, S.T...... 558 What Is a Novitiate For?, Donald Macdonald, S.M.M...... ~ 329 Who Is Mary for Me?, Stephen Tutas, S.M ...... 778

QUESTIONS AND ANSWERS

Admission to noviceship and profession in constitutions ...... 141 Anticipation to first and perpetual professions ...... ; ...... 142 Application of canon 615 to nuns of an autonomous monastery ...... 624 Applicati6n of clerical penalties to all" religious ...... 144 Authority in religious institutes ...... 930 Canonical erection of a religious house ...... 931 Cessation of obligations by legitimate dismissal ...... 143 Change in text of canon 574,§2 ...... 929 Cloister in the new code ...... 142 Community life as an essential element of r~ligious life ...... 784 ~Confirmation of decree of dismissal of nun in autonomous monastery ...... 143 Conflict between code and (USA) commission of bishops for religious ...... 928 ,Convalidation and sanation of invalid professi6n: silence in new code ...... 299 , Decrees on: a) conforming of particular laws to new code b) exclusion of "bonds of another kind" from religious profession ..... 622 Diocesan faculties IosLby transfer to another diocese ...... 622 956 / Review for Religious, Nov.-Dec., 1984

Dismissal of one in temporary profession: inculpable reasons ...... 143 Existence and content of religious exemption ...... 929 First profession outside novitiate house ...... ~...... 930 lndult of departure for one in temporary profession ...... 144 Meaning of can. 180,§1 ...’ ...... 784 Meaning of canons 581 and 585 ...... 930 Meaning of can. 638,§4 ...... ’ ...... 93 I Meaning of canons 640, 634, §2. 635. §2 ...... 931 Meaning of sedis principis in can. 625,§2 ...... 624 Obligation of "frequent approach"’to the sacrament of penace ...... 301 Obligation of reports to Holy See ...... 930 Penalties for simulated "Mass" or "sacramental" absolution by a non-priest ...... 460 Permission of local ordinary for alienation ...... ~... 142 Presidency of diocesan bishop at a chapter ...... ~ ...... 784 Profession of a novice in danger of death ...... 781 Province defined in new code ...... 461 Readmission after temporary, not perpetual, profession ...... 144 Recording also date and place of birth also in baptismal register ...... 623 Recording of religious profession .....~ ...... ~ ...... ’... 301 Religious and public office ...... 302 Religious as sponsor at baptism or confirmation ...... 783 Religious "habit" as distinctive symbol ...... 783 Requisites and effects of definitive temporary profession ...... 782 Right of unimpeded correspondence with higher superiors ...... : ...... 783 Scrutineers: correct translation of can. 173,§1 ...... 624 Spiritual and juridical elements in constitutions and in directories ...... 782 Temporary profession becoming definitive ...... ~. 781 Transfer from one monastery to another of the same institute ...... 143 Transfer of a religious institute to secular or "non-canonical" institute ...... 458 Translation of canon 175 ...... :...... 624 Veil as symbol ...... " ...... ~ ...... 783

POETRY

DAVIS, NOEl. God Talk ...... ’; ...... ~759 ~, Sabbath ...... 453 FORMAr~. DOROTHY. Free Fall ...... 374 GALt,AGHER, Ar~N MAIJREEN, I.H.M.. Hic et Nunc ...... 777 GOGAN, COT~IP,AI, C.S.SP., Shadow-Self ...... 780 HALASKA. MARGARET, O.S.E, Nothingness ...... 25i MAI-IANE¥, CLAIRE. R.S.C.J., For Sister SuTanne ...... 443 MAuP, A. SISTEP,, S.S.N~D.. Nicodemus ...... ~263 WAP,D, CEOt.~A, S.C., Dream ...... 64 ~, Easter Vigil--Rome ...... 437 ~, Rhyme for All Souls Day ...... ~...... ~ ...... 913 __, View from a Valley ...... 878 WAP,D, WINIFRED, R.S.C.,I., Recognition ...... 401 WESLOWSKI. LORRAINE. O.S.F.. First Anniversary--R.I.P...... 922 WICKHAM, MARTHA, Reciprocal ...... 510 WUNDERLICH, DALE P., Chrislos Anesle ...... 190 Indexes / 957

BOOK REVIEWS Arrupe, Pedro, S.J., Other Apostolates Today: Selected Letters and Addresses, !II ...... 786 Atkinson. James. Martin Luther: Prophet to the Church Catholic ...... "943 Barbernitz, Patricia, RCIA--The Rite of Chdslian Initiation of Adults: What It Is, How It Works ...... 312 Barry, William A. and William H. Connolly, The Practice of Spiritual Direction ...... 465 Becket. Wendy. tr., John of Ford on the Song of Songs, Vols. II-V ...... 938 Bernard of Clairvaux, The Love of God ...... 306 Bianchi, Eugene C., Aging As a Spiritual Journey ...... 466 Browning, Don S., Religious Ethics and Pastoral Care ...... 789 Butler. Richard, O.P..ed., Responding to God: A Textbook in Moral Theology ...... 628 Caf~rdi. Nicholas P.. S.J., and Maida, Adam J., J.D.. J.C.L.. Church Property, Church Finances, and Church-Related Corporations: A Canon Law Handbook ...... 634 Cahill. Joseph, Mended Speech: The Crisis of Religiott~ Studies and Theology ...... 632 Canadian Religious Conference. Religious Life Renewed... Formation Reviewed! ...... 633 Capps. Donald, Life Cycle Theory and Pastoral Care ...... 789 Carretto. Carlo, Blessed Are You Who Believed ...... 146 . I Sought and i Found ...... 625 Clark. Keith. O.EM. Cap., An Experience of Celibacy: A Creative Reflection on Intimacy, Lodeliness, Sexuality and Commitment ...... 305- Clark, EliTabeth A.. Women in the Early Church ...... 635 Connolly, William H. and Barry, William A.. The Practice of Spiritual Direction ...... 465" Coriden, James A., Ellsworth Kneal. Richard A. Hill. S.J. and Ladislaus Orsy, S.J., The Art of Interpretation: Selected Studies on the Interpretation of Canon Law ...... 150 Duffy, Regis A., O.EM., A Roman Catholic Theology of Pastoral (~are ...... 789 Dulles, Avery, S.J., A Church to Befieve In: Discipleship and the Dynamics of Freedom ...... ~t74 Evans, Donald, SU’uggie and Fulfillment: The Inner Dynamics of Religion and Morality ...... 149 Fath. Bob. C.M.E, ed., Together Before the Lord: Religious Community Today ...... 307 Fischer, Kathleen R.. The Inner Rainbow: The Imagination in the Christian Life ...... 468 Foucauld, Charles de, Meditations of a Hermit ...... 626 Fuller. Reginald H. and Pheme Perkins, Who Is This Christ? Gospel Christology and Contemporary Faith ...... 472 Gallagher, Charles A., George A. Maloney, S.J., Mary F. Rousseau and ,, Paul A. Wilczak, Embodied in Love: Sacramental Spirituality and Sexual Intimacy ...... 445 Gilkey, Langdon, Society and the Sacred: Toward a Theology of Culture in Decline ...... 794 Godin, Andre, S.J., Psychology of Rel!gious .Vocations: Problems of the Religious Life ...... 311 958/ Review for Religious, Nov.-Dec., 1984

Hanley, Boniface, O.F:M., No Strangers to Violence, No Strangers to Love ...... 635 Harrison, Alan, Bound for Life .’ ...... : ...... ~ ...... ’ 154 Hart, Bro. Patrick, ed., Thomas Merton/Monk: A Monastic Tribute ...... 471 ~ Hassel, David, S.J., Radical Prayer: Creating a Welcome for God, Ourselves, Other Peop, le and the World ~ " 6~0 Helwig, Monica K., Jesus: The Compassion of God ...... 790 Hill, Richard A.. James A Coriden, Ellsworth Kneal and Ladislaus Orsy, S.J., The Art of Interpretation: Selected Studies on the Interpretation of Canon Law ...... 150 Hoge, Dean R,, Kenneth McGuire, C.S.P. and Bernard F. Stratman, S.M., Converts, Dropouts, Returnees: A Study of Religio .us Change Among Catholics ...... 631" Hostie, Raymond, S.J., The Life and Death of Religious Orders: A Psycho-Sociological Approach ...... : 315 Huck, Gabe and Leon Klenechi, Spirituality and Prayer, Jewish and ChriStian Understandings ...... :.... 154 Jones, Allen, Exploring Spiritual Direction: An Essay on Christian ’ ~ Friendship ...... ,,...... 629 Juel, Donald, Luke-Acts: The Promise of History ...... 308 Kasper, Walter, Faith and the Future ...... 627 Kegiey, Char~es W., ed., The Theology of Paul Tillich: A Revised and Updated Classic ...... 147 Kelly, Kevin T., Divorce and Second Marriage: Facing the Challenge ...... 149. Kerr, Hugh T. and John M. Mulder, eds.. Conversions ...... ~ ...... 630 ¯ Klenechi, Leon and Gabe Huck, Spirituality and Prayer, Jewish and Christian Understandings ...... ~: : ...... : ...... ’.... 154 Kneal, Ellsworth, Coriden: James A., Richard A. Hill, S.J. find ’Ladislaus " Orsy, S.J., The Ar~ of Interpretation: Selected Studies on the Interpretation of Canon Law ...... 150 Knight, David M., Lift Up Your Eyes to the Mountains ...... 153 ¯ Lattimore. Richard, cd., Acts and Letters of the Apostles ...... 147 L~on-Dufour; Xavier, Dictionary of the New Testament ...... 467 Lepetit, Charles, Two Dancers in the Desert: The Life of Charles de Foucauld ...... : ...... 941 Lo~ano, John M, Foundresses, Founders, and Their Religious Families ...... 310 McGinley, Phyllis, Saint-Watching ...... ¯ ...... ~-...... -.... : 470 McGuire, Kenneth, C.S.P., Dean R. H~ge and Bernard F. Stratman, S.M., Converts, Dropouts, Returnees: A Study of Religious Change Among Catholics ...... : ...... , ...... :.. 631 Maida, Adam J.: J.D., J.C.L., and Nicholas P. Cafardi, S.J;, Church Property, Church Finances, and Church-Related Corporations: A Canon Law Handbook ...... ’ ...... "...... ~’.... 634 Mal0ney, George A.. S.J., Charles A. Gallagher, Mary F. Rousseau and Paul A. Wilczak, Embodied in Love: Sacramental Spirituality and Sexual Intimacy ...... : ...... 945 Marino, Joseph S.. ed., Biblical Themes in Religious Education ...... -. 937 May, Gerald, G., M.D.. Care of Mind/Care of Spirit ...... 3 l0 __, Will and Spirit ...... ~...... 145 Michener, James A., Poland ...... ~...... ; ...... 469 Moran. Gabriel, Religious Education Development: Images for the Future .’ ...... 937 Mulder, John M. and Hugh T. Kerr, eds., Conversions ...... ¯ 630 Noffke, Suzanne, OP., ed., The Prayers of Catherine of Siena ...... " .... 148 Nouwen, Henri J.M., !Gracias!: A :Latin American Journal ...... 468 Indexes / 959

__ ,,’A Letter of Consolation ...... ¯ 307 O’Collins, Gerald, Interpreting Jesus ...... " ...... 788 O’Grady; John, Models of Jesus ...... 792 Orsy, Ladislaus, S.J., Coriden, James A., Ellsworth Kneal and Richard A. Hill, S.J. The Art of Interpretation: Selected Studies ~)n the Interpretation of Canon Law ...... 150 Perkins, Pheme and Reginald H. Fuller, Who Is This Christ? Gospel Christology and Contemporary Faith ’ 472 Provost, James H., ed., Code, Community, Ministry: Selected Studies for the Parish Minister Introducing the Revised Code of Canon Law ...... 150 QUoist, Michel, With Open Heart ...... : ..... 31 I Rahner, Karl, S.J., Love of Jesus and the Love of Neighbor ...... 472 __, The Practice of Faith: A Handbook of Contemporary Spirituality ...... ’ 785 Rogers, Barbara, in the Center: The Story of aRi;treat ...... 944 Rousseau, Mary F., Charles A Gallagher. George A: Maloney, S.J,, and Paul A. Wilcz~ak, Embodied in Love: Sacramental Spirituality and Sexual Intimacy ...... 945 Sammon, Sean, F.M.S., Growing Pains in Ministry ...... 935 Schillebeeckx, Edward, Paul the Apostle ...... 309 Stern, Ellen Norman, Elie ~iesel: Witness for Life ...... ~ ...... 466 Stratman, Bernard F., S.M., Dean R, Hoge and Kenneth McGuire, C.S.P.. Converts, Dropouts, Returnees: A Study of Religious Change Among Catholics ...... 63 I Sweester, Thomas, S.J., Successful Parishes: How. They Meet the Challenge of Change ...... 152 Talbert, Charles H., Reading Luke: A Literary and Theological Commentary on the Third Gospel ...... ¯ ...... 15 Teresa of Avila, A Life of Prayer ...... ~ ...... 306 Terrien, Samuel, The Elusive Presence: The Heart of Biblical Theol6gy ...... 314 Thielicke, Hclmut. Being Human ... Becoming Human: An Essay in Christian Anthropology ...... 939 Thompson, J. A., The Bible and Archaeology ...... 79 Thompson, William G., S.J., The Gospels,for Your Whole Life: Mark and John in Prayer and Study ...... 940 Trecce: Patricia, A Man for Others: Maximilian Kolbe, Saint of Auschwitz in the Words of Those Who Knew Him ...... 942 Tyrrell, Bernard J., S.J., Christotherapy lh A New Horizon for Counselors, Spiritual Directors and Seekers of Healing and Growth in Christ ...... 629 van Kaam, Adrian, Foundations for Personality Study ...... :. 936 __, Fundamental Formation (Formative Spirituality: Vol. 0n, e) ...... 436 van Zeller, Hubert, To,Be In Christ ...... , ...... 940 Vogue, Adalbert de, The Rule of Saint Benedict: A Doctrinal and Spiritual Commentary ...... ~ ...... 787 Wacholder, Ben Zion, The Dawn of Qumran: The Sectarian Torah and the Teacher of Righteousness ...... 474 Ward, Benedicta, S.L.G., The Lives of the Desert Fathers ...... 792 Well, Simone, Gateway to God ...... 793 ¯ West, Rebecca, ,Saint Augustine ...... ~ ...... 470 Wilczak, Paul A., Charles A. Gallagher. George A. Maloney, S.J. and Mary F. Rousseau, Embodied in Love: Sacramental Spirituality and Sexu~al Intimacy ...... 945 Woods, Richard, O.P., Mystical Prayer ...... 152 Wyschogrod, Michael, Tl~.e Body of Faith. Judaism as Corporeal Election ...... 944 960/Review for Religious, Nov.-Dec., 1984

CASSETTE REVIEWS

BeJlagamba. Anthony, Mission of the Church to the World (part one) ...... 476 Clark, Keith, OEM. Cap.. with Jan Parker, Being Sexual and Celibate ...... 636 Cusack, Andrew, Being Much, Becoming More: A Retreat for~priests ...... 316 DiGiacomo, James, S.J. and John W~lsh, M.M, Coming to Faith: The Dynamics of Evangelization ...... =...... : ...... 158 Dorff, Francis, Process Spirituality: A Meditative Introduction to the Lifework of Ira Progoff ...... 636 Dorgan. Margaret,~ The Way to Divine Union: Self-Direction for Stages of Prayer ...... 637 Dough~rty, Dennis. OS.B.. Pastoral Counseling: A Christian Application of Rational Emotive Therapy ...... :. 637 Finley. James, Meditations in Daily Life ...... 797 Fraechle. Virginia Ann, R.S.M, Relax and Pray.* ...... ,,. 318 Green, Thomas H., S.J., Prayer as Life and Growth ...... ’ ...... - ...... 317 Groeschel, Benedict, Come to Me: Conferdnces on Personal Problems in the Spiritual Life ...... , ...... 638 Groome, Thomas, The Heart of Catholic Education ...... 796 Haughton, Rosemary, Family for the Future ...... 476 ~, Jesus and Women ...... ~ ...... 478 Hobday, Jose , O.S.F., The Everyday Journey from Death into Life ...... 477 Journey Communications; The Heart Has Its Reasons: Jean Vanier and L’Arche (video cassette) ...... 638 Krupski. Ann Marie. The Chemical-Alcoholic Dependent Woman Religious ...... ’. 157 Larkin, Ernegt E., O Carm., Centering and Centering Prayer ...... 158 __, Spiritual Awakening, The Mystical Prayer of Teresa~of Avila and John of the Cross ...... 475 LaVerdiere, Eugene, Praying With the Scriptures ...... 798 Lobo, Anthony, S.S., Personal Faith and Ministry ...... 156 ~, Your Story, God’s Story ...... : ...... 947 McBrien. Richard. Shaped by the Spirit: The Church after Vatican II .... ., ...... : ...... "}96 McDermott, Rose of Lima, S.S.J., Men and Women: Roles and Ministry ...... 798 McGloin. Joseph T., S.3., Sisters’ Retreat ..... ~ ...... 797 ¯ McNulty, Frank. A Theology of Feelings ...... 478 Maloney, George, S.J., A Personal Retreat With George Maloney ...... 155 Mergenhagen, John, Prayer from the Heart ...... :...... 156 Mickler, Jeff, S.S.P., A Depth, Healing, Wholistic Spirituality for the Twenty-first Century ...... 157 Morrisey, Francis, O.M.I., Significance of the New Code ...... 798 Muto, Susan, Formative Living of Foundational Values in Today’s World ...... 318 Pennington, M. Basil, OCIS.O. Fostering Religious Vocations ...... 157 Sanford, John A., The Path to Wholeness ...... 477 Savary. Louis. Meditations With Music for Lent, Cycle A ~ ...... ’ ..... 318 Sheets, John R., S.J.. Redemptionis Donum: A Retreat/Commentary on the Apostolic Exhortation for Religious ...... 799 SteindI-Rast, David, O.S.B.. Prayer: To and From the Center ...... 317 Walsh, John, M.M. and ¯James DiGiacomo, S.J., Coming to Faith: The Dynamics of Evangelization ...... ,...... 158 Watson, Brenda, Julign of Norwich . ;. ; ...... 946 Westerhoff, John. The Pastoral Ministry of Education: Catechetics and Catechesis ...... 948 Zullo, James R., Midlife: Crisis of Limits . "...... ’ ...... 947 INFORMATION FOR SUBSCRIBERS

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