M. R. TILLARD, O.P. Religious Life in the Mystery of the Church

Recent yearsI have seen a resurgence of interest in the theological problem of religious life.2 On the eve of the ecumenical council which proposes to study the true structure of the Church, many questions intimately re- lated to the very nature of religious life or to its function in the apostolic work of the Church are beginning to be discussed,s The fruit of these discussions is of primary 1 This article is translated with permission from Sciences eccldsia- stiques, v. 14 (1962), pp. 89-107. The original title of the article was "La vie religieuse clans le myst~re de l’Eglise." The translator was Sister M~ Susanna, O.S.B., St. Mary’s School; Hattieville, Arkansas. a Among the most interesting studies should be noted the follow- ing: R. Carpentier, Li]e in the City o] God (: Benziger, 1959); Dom Jean Leclercq, The Li[e o] Perlection (Collegeville: Liturgical Press, 1961); Louis Bouyer, The Meaning o[ the Mongstic Li]e (New York: Kenedy, 1955); J. perinelle; God’s Highways. The Religious Li]e and Secular Institutes (Westminster: Newman, 1958); A. de Sofas, Les roles respecti]s du laic, du prOtre, et du religieux dons l’Eglise (Paris: Vitrail, 1959); Jacques Leclercq, The Religious Vocation (New York: Kenedy, 1955); M. Sauvage, "La vie religieuse," Vocations religieuses et sacerdotales, n. 213 (January, 1961), pp. 9-37; Le role de la religieuse darts l’Eglise (Paris: Cerf, 1960); Y. Congar, "The of Religious Women," Rzvxzw FOR RZLXCmUS, v. 19 (1960), pp. 15-39; J. Hamer, "Place des religieux dam l’apostolat de l’Eglise," Nouvelle r~ue thdologiq~e, v. 81 (1959), pp. 271-81; H. Holstein, "Apostolat des religieux," Etudes, t. 309 (April-June, 1961), pp. 328-42; La vie religieuse, a special.number of4- Christus, April, 1960 (articles by R. Carpentier, H. Holstein, F. 4- Koustang, M. Giuliani, E. Tesson); Pour une catdchkse de la vie religieuse (Paris: Commission des Etudes Religieuses, 1958); Les laics 4- et les vocations, a special number of Evangdliser, March-April, 1961. J. M. R. Tillard, 8 On pp. 14-15of the January 1, 1961, issue of InIormations ca- O.P., is professor tholiques internationales it was said: "Some of these needs [of the of dogmatic theol- ogy at Dominican present apostolate] are formulated by the pastoral of today and House of Studies; hence by tile bishops. Religious wish to remove the walls that 95 Empress Avenue; isolate their orders and their activity and to find themselves beyond Ottawa, Canada. their frontiers; they have so large a share in pastoraFactivity that ~they cannot any longer act like foreign bodies. But it pertains to VOLUME 22, 1965 the bishop to direct and orientate pastoral work. The question of ,exemption and’ the connected one of the harmonization~ of the work 613 importance because these questions concern the special means by which the salvation plan of God is concretely realized in the midst of men. Accordingly, it is our pur- pose here to attempt a sketch of the theological milieu or context of religious life. Our intention, then, will not be to say anything new, but rather to emphasize one essential aspect: how religious life exists at the very heart of the mystery of the Church. Mystery of the Church As " of Life" and As "’Means of Salvation" At the risk of appearing to wander from the subject, we must first recall certain aspects of the mystery of the Church around which our considerations will be organ- ized. Theologically speaking, the mystery of the Church is essentially resolved into the mystery of the "communion of life with the Father and with men in Christ Jesus." From this standpoint she alone appears as the term of salvation history and as the definitive fulfillment of the promise. From to the Day of the Son of Man this communion grows continually and without break, although in graduated stages, towards a degree of idepth to be fully realized only in the risen Christ. For Christ, the brother of men, embraces our condition as man ’in its entirety; and He does this (even though He never sinned) at a precise point in history when humanity is stamped by the experience of sin. Now sin, cleavage between man and God, manifests itself most often as a cleavage between man and his brothers: it is the drama of and Eve as it is also the drama of . If, considered in their human content, the acts of Christ have redemptive value, it is because He accomplishes them by lovingly em- bracing the will of the Father, itself the bearer of love to men; they are redemptive, therefore, in the last analysis because in their deepest motivation they are communion- bringing acts, made fully possible by His ontological con- stitution as true Son of God made truly man. Moreover, at the end of His mystery, thus lived in a motivation of communion, Christ the Lord (Kurios), ex- alted by the Father, bears in Himself (body and soul) the totality of communion gifts that God reserved for~ men ever since creation. We know what these gifts are: total and definitive union of men with God and among themselves in the Holy Spirit, the Breath (pneuma, ruah)l of the divine life.4 The glorified Christ, then, is in Him- I. M. R. Tillard, O.P. of religious with the authority of the bishop will certainly be con sidered by the commission [on religious]." REVIEW FOR RELIGIOUS * St. Paul in his theology insists on the fact that the cross of Chris, has effected the reconciliation of men among themselves and witl 614 God; for this, see Eph 2:11-22; Col 1:21-3. On the other hand Go* self the perfect communion of life in which the plan of the Father is realized; and the Church will simply con- sist in the entry of men into the intimacy of this com- munion. In the risen Christ (the reason for this is obvious) she will be the mysterious union of life between God and His creatures, the union in which all of history is consummated. But between Christ, "communion of life," and the Church elevated to this "communion of life," there must be a certain dynamism. It will be necessary to give to men, still sinners, still "of the world," the means of ef- fecting this entry, this passage in Christ from the world and its values to the Father and His values. These means the Church herself possesses and puts at the disposal of men, just as Christ was not simply the "place" of the reali- zation of the communion of life but was also the One sent by the Father for the realization of this end. This presents the second aspect of the mystery of the Church, her aspect as "means of salvation," her "minis- terial" aspect accomplished by the triple ministry of the word, of the sacraments, and of direction in a structure comprising .hierarchy and members. This second dimen- sion of the Church is completely orientated toward the first: the Church offers men the means of salvation in order to lead them "into Christ" (not simply in His foot- steps, but "into Him") in the communion of life. A clear grasp of this point is absolutely necessary to understand the place of religious life; the sacramental system as well as the hierarchy and its activity are ordained to the communion of life. At the time of the Parousia they will disappear, when, in the resurrection of the flesh, the gift of God to men will attain its ultimate reality, Hence, only the communion of life stands in the Church as an eternal value. This means that the Church lives in a state of tension. She already bears within herself the communion of life; therefore she possesses the objective not only in inten- tion but as already realized; rather she is the ’objective because she is the communion of life. And yet she is still developing not only by adding new members (quantita- tive and numerical growth) but also by making her actual the Father gives Christ in, His exaltation a share in His doxa [glory] and in His essential immortality, goods that are typically divine. + He also gives Him the properly divine title of Lord (Phil 2:6-11). As Son of God, Christ had a right to all these from the moment of the Incarnation, but His desire to espouse our condition in its entirety led Him to renounce the radiation of His divinity on His humanity until the day when salvation would be effected. It is in this humanity P,.ellglous z.lfe that takes places the mystery of the exaltation of jesus; but Paul sees Christ as a whole without distinguishing various levels with the VOLUME 22, 196,~ technical precision of later theology. See P. Henry, "K~nose," Sup- pldment de la dictionnaire de la Bible, v. 50 col. 7-161. 615 members enter day by day more completely into pos:;es- sion of their initial gift of grace (qualitative growth). The religious life is pinpointed at the very heart of Ibis tension. Religious Life and the Church As "’Means of Salva- tion" In its very structure and practical detail religious life depends entirely on the Church as "means of salvation." This may seem, at first sight, a truism, but it will be useful to dwell upon it. The truth of this is immediately evident from the fact that religious life does not exist without vows received by a legitimate superior. "It is required for the validity of every religious profession that it be received by the legitimate superior (according to the constitutions) either personally or by his representative" (c. 572, § 1, 6°). It is necessary to see the theological significance of this pres- ence of the superior. He does not act simply as a special witness; neither does he act only in the name 0f the institute of which he is superior, accepting the new sub- ject and entering a contractual relationship with him. Rather, he acts formally in the name of the Churcfi! and canon 1308, § 1 says this explicitly: "A vow is public if it is accepted by the legitimate ecclesiastical superior a~ting in the name of the Church." In the superior there is realized here and now the totality of a complex develop- ment: at a given moment in her history the Church ratified and approved the initiative of a founder; by that very fact she conferred upon his successors the power that what they would do in conformity with the approved rule would be conformed to her own will. Hence, in the superior re- ceiving vows, it is the entire Church which on the one hand accepts the gift that the religious makes of himself to the Lord and which on the other hand binds herself to give him the necessary means to live this gift in its, totality. Furthermore, everything, absolutely everything, that the constitutions, the rule, the customs, and the mode of common life proper to his order or institute provide for him are, in truth, a gift that the entire Church gives him to lead him to a more intense union with God and with his brethren in the Lord Jesus. Here, as elsewhere,, the believer cannot bypass the mediation of the Church. ÷ But it seems necessary to go even further. Religious life’ ÷ can find its source of grace only in the sacramental system~ where the Church exercises her mediation of salvation~ ]. M. R. Tillard, in a special way. Religious life is not a life alongside O.P. or above the sacramental and liturgical life; neither does~ religious life form a union with sacramental life in which~ REVIEW FOR RELIGIOUS the vows and the constitutions are superior means "mak- 616 ing use of" sacramental graces to maintain vigor andl assure growth. Quite to the contrary, religious life matures within the sacramental life and under its influence. So true is this that there is no place among religious for the phrase "sacramental life and religious life"; it is rather a case of sacramental life flowering into religious life. This nuance is so important that we shall consider it further. We must first ask ourselves what religious life is. We spontaneously define it as the tending toward perfection. But the perfection of what? Quite simply, of the Christian life. Because he wants to realize the mystery of charity per- fectly? that is to say in the terms we have been using the mystery of the communion of life with God and with one’s fellow men, the religious is not content merely to observe the precepts; he freely and generously binds himself to the narrow way which leads to the keeping of the evan- gelical counsels; for the sake of this he cuts himself off from everything that could place an obstacle between himself and God. Furthermore, he does not bind himself to sporadic and hence somewhat capricious acts of per- fection; he binds himself to a state of perfection. The word "state" implies stability6 and in this case a stability that implies an entire lifetime. All the acts that the religious does throughout life thereby become "informed" by this efficacious desire qf perfection. But in effecting this the religious profession adds nothing to the "virtue" of the sacramental grace present in the subject. Profession does not immediately aim at making a religious a "means of salvation" for others, and it does not add to his status in grace any strictly new modality. It cannot be compared, for example, to the sacrament of matrimony. What, then, is its aim? It aims to make of the religious that perfect Christian that the Father desires, the most perfect mem- ber possible of the glorified Christ. It represents, there- fore, a personal and positive effort toward perfection at the interior of the Christian condition; it is a striving for the perfect human response which--without adding any- thing to it--will allow the seed of grace planted in man by his Christian initiation to bear the/ruit that it nor- ~ See St. Thomas, De perIectione vitae spiritualis, nn. 559-69 in the edition by Spiazzi (the numbers of this edition will be regularl~ cited hereafter). Note the following statement from this work: "He is simply perfect in the spiritual life who is perfect in charity .... For the Apostle in Colossians 3:14 attributes perfection principally to charity." He explains himself in his commentary on Colossians, Chapter 3, Lecture 3 (n. 163 in the edition by Cai) by saying: "A 4- thing is perfect when it adheres to its final end, namely God; and this is what charity effects." + o "For a state there is required immobility in what pertains to the condition of the person" (S.T., 2-2, q.183, a.l, ad 3). "Only that seems Religious Liye to pertain to the state of a man which is concerned with the obliga- tion of the person of the man, namely, whether he is his own master VOLUME 22, 196~ or not and this not for a light or easily changeable reason but for a permanent one" (ibid., c). 617 really should bear. So true is this that if the effort is sus- tained we will ultimately find sacramental grace again but now in its total development. Religious life is ordained to the life of grace; it provides the means for this life to reach its fulfillment in the believer. We have talked about Christian initiation. This dy- namic thrust towards perfection is essentially realized within the grace given in the three fundamental sata’a, ments of baptism, confirmation, and the Eucharist. I,: is here that religious life is rooted. There is no problem insofar as it is a matter of bap- tismal grace, which is the grace of resurrection, of in- corporation into the Church the Body of Christ, and of regaining a share (in "pledge" says St. Paul) in divine things. The life of the baptized thereby becomes both a presence on earth of the new life of communion with the Father and a worship rendered to God. Here we meet the priesthood of holy life or the priesthood of the bap, tized so much emphasized in contemporary theology. Every Christian life lived "in Christ" is a life "for God" (Rom 6:10-11) and receives in baptism the character that confers this sacerdotal dimension. But if, according to the expression of St. Thomas himself, this is common to everyone of the faithful united to Christ,7 the exercise of the priesthood of holy life finds its highest expression in religious life,s especially in the total gift of one’s self the religious value of which must not be minimized even though some pious writing has built around this theme a somewhat romantic halo of cloying sentimentality. When St. Thomas compares religious profession to a holocaust,9 he echoes a long tradition that goes back to the

7,,A holy lay person is united to Christ by a spiritual union through faith, and charity but not through a sacramental power. Consequently he has a spiritual priesthood for the offering of spiritual sacrifices about which Psalm 50:19 says: ’The sacrifice to God is the man contrite in spirit’ and Romans 12:1 says: ’Show forth your bodies as a living victim.’ Hence it is said in 1 Peter 2:5: ’To offer spiritual victims is a holy priesthood’ " (S.T., 3, q.82, a.1, ad 2). S,,To give something for the worship of God is necessary for salvation, but that a person should give himself and his possessions completely to divine worship pertains to perfection" (S.T., 2-2, q.186, a.1, ad 1). "The offering of sacrifice and other similar acts which are proper to religion are not the only things that pertain to religion; the acts of all the virtues insofar as they are referred to the service and honor of God also become acts of religion. Hence if a person ]. M. R. Tillard, gives his whole life to the divine service, his whole life will pertain O.P. to religion. Accordingly, those who are in the state of perfection are called religious from the religious life they lead" (ibid., ad 2). See REVIEW FOR RELIGIOUS also S.T., 2-2 q.186, a.7, c at the end; De perIectione vitae spiritualis, nn. 568, 604. 618 o $.T., 2-2, q.186, a.l; De perlectione vitae spiritualis, nn. 604-5, early days of monastic history and that rests on witnesses of primary importance,t° The surrender of one!s own will in view of the perfection of charity is without doubt the most perfect free response to God’s love. A greater re-

a°Speaking of virgins Tertullian had already written: "What a magnificent offering we make to God--that of our body itself and that of our soul itself when we consecrate to Him our very nature" (On the Veiling o] Virgins, 13). Origen in a notably balanced, text which shows that all the members of the Church offer to God a pure, holy, and pleasing victim remarks "that the ho!y and living victim, pleasing to God, is above all that of a virginal body, (Commentary on the to the Romans, 9, 1; P.G., v. 14, col. 1205); and in his on Numbers we find this statement: "To offer oneself to God and to please Him not by means of some other reality but by one’s self surpasses in perfection and sublimity all other offerings" (Homilies on Numbers, 24, 2). ends his’ treatise On Virginity by reminding the that she will arrive at the contem- plation of God only when, being crucified with Christ, she will have made of herself a spotless sacrifice, thus preparing herself for the re- turn of the Lord whom she will then be able to see with a pure heart (On Virginity, 24; P.G., v. 46, col. 416: "The only class deemed worthy of it [seeing God] are the pure in heart .... Hence I desire that you should become crucified with Christ, a holy priest stand- ing before God, a pure offering in all chastity, preparing yourself by your own. holiness for the coming of the Lord"). St. of Milan in his work To Marcellina His Sister Concerning Virgins speaks of a young girl of noble descent whom her parents wished to force into a marriage and says:. "Being urged by her parents and kinsfolk, she took a refuge at the holy . Whither could a virgin better flee than thither where the virgin sacrifice is offered?... She, the of modesty, the victim of chastity, stood at the altar of God... asking the prayers of the priest..." (1, 12, 65; P.L., v. 16, cbl. 218). But virginity is not the only thing to be so characterized as a sacrifice; monastic life in its entirety is also called such,~and here the witnesses are’ again numerous. Cassian writes in,a highly realistic way: "Renunciation is nothiu~ but the evidence of the cross and of mortification. And so you must know that today you are dead to this world anti its deeds and desires, and that, as the Apostle says, you are crucified to this world and this world to you. Consider therefore the demands of the cross under tfie sign of which you ought hdnce- forward to live in this life; because you no longer live but He lives in you who was crucified for you. We ~nust therefore pass our time in this life in that fashion and form in which He was crucified for us on the cross so that (as says) piercing our flesh with the fear of the Lord, we may have all our wishes and desires not subservient to our°own lusts but fastened to His mortification. For so shall we fulfill the command of the Lord which says: ’He that taketh not up his cross and followeth me is not worthy of me’ " (Institutes, 4, 34; P,L., v. 49, col. 19~1-5). writes: "After your death + you wish to be buried here where you have chosen to carry the cross + of Christ in the footsteps of Christ. For Christ is daily immolated in His members when in them the sacrifice and the devotion of the + spirit arc offered and the flesh is sacrificed by the continence of an austere life" (Text given by Jean Leclercq, "Une lettre inddite de Religious Li~e Pierre Damien sur la vie ~r~mitiquc," Studia Benedictina [Vati- can City: Libreria Vaticana, 1947], p. 287). Gregory the Great (whose VOLUME 22, 196.3 authority is alleged by St. Thomas himself) in his commentary on has a long reflection on the difference between sacrifice and 619 sponse cannot be imagined. Hence the comparison of,re- ligious life to martyrdom frequently found in the fathers. It will be sufficient to cite Cassian in this regard: "The patience and rigorous fidelity with which the de- votedly persevere in the profession once made, never fol- lowing their own wiils, make them living martyrs, c~x~- cified to the world every day.’’11 The testimony of in his Life of St. Anthony is especially significant since it concerns one who contributed to the beginnings of cenobitic i.ife: "Anthony returned to his monastery where his faith and piety continually acquired for him the merit of the mar- tyrdom which by the austerity of his life he forced his body to endure.’’12 But there is here no desire to evade the Christian condition; the goal is to become the most perfect possible member of Christ by bringing baptismal grace to its full fruition. Cassian puts on the lips of Abbot John these words which sum up the ideal of the religious: All the advantages of solitude certainly do not surpass that of... being able to submit myself always to the direction of an abbot, imitating in some manner Him of whom it is said:"~He humbled Himself, becoming obedient to death," and to repeat humbly after Him: "I am not come to do my own will, but that of my Father who sent me.°’~ Religious life, then, is established to bring to the height of reality and expression (thanks to the special means which are the vows) the exercise of the priesthood of holy life shared by all the baptized and to help one become in Christ the adopted son most beloved, most devoted, most like to the only begotten Son incarnate. We are, therefore, always at the center of baptismal grace and under its in- fluence. Has not in an admirable holocaust; from it we give the following excerpt which we hesitate to translate: "Sciendum vcro est quia hoc inter sacrificium atque holocaustum distat quod omne holocaustum sacrificium est, sed non omne sacrificium holocaustum. In sacrificio etcnim pars pecudis, in holocausto vero totum pecus offerri consueverat. Unde et holocaustum latina lingua totum incensum dicitur. Pensemus ergo quid est sacrificium, quid holocaustum. Cure enim quis suum aliquid Deo vovet et aliquid non vovet, sacrificium est. Cure veto omne quod habet, drone quod vivit, omne quod sapit, omnipotenti .Deo voverit, holocaustum est. Nam sunt quidam qui adhuc mente in hoc mundo retinentur et tamen ex possessis rebus subsidia egentibus ministrant, oppressos defendere festinant. Isti in bonis quae faciunt sacrificium ÷ offerunt, quia et aliquid de actione sua Deo immolant, et aliquid ÷ sibimetipsis reservant. Et sunt quidam qui nihil sibimetipsis reser- vant sed sensum, linguam, vitam atque substantiam quam per- ÷ ceperunt omnipotenti Domino immolant: quid isti nisi holocaustum ]. M. R. Tillard, offerunt, immo magis holocaustum fiunt?" (On Ezekiel, 2, 8; P.L., O.P. v. 76, col. 1037). See also Dionysius the Pseudo-Areopagite, Ecclesigs- tical Hierarchy, 6, 3. REVIEW FOR RELIGIOUS u Conlerences, 18, 7; the entire chapter should be read. ~ Athanasius, Lile o] St. dnthony, 15. 62O ~ Conlerences, 19, 6. passage of the Fourth Book of Stromateis shown how the martyr himself is in the direct line of integral bap- tismal life?x4 With regard to Eucharistic grace conceived as a growth in union with the Father and with one’s brothers in Christ, there is scarcely any difficulty in Showing its con- nection with religious life. If this latter is defined as a permanent state of tending towards the perfection of charity, how can it fail to find its special source and place of steady deepening in the offering and consequent ec- clesial sharing in the Body of the risen Christ, the perfect and definitive communion of life, It is in the liturgical cel- ebration of the Holy Sacrifice that the religious com- munity attains its zenith of expression and at the same time draws the nourishment for even greater authenticity. And since every sacramental grace flows from the Eucha- rist,1~ we must conclude that religious life is fundamen- tally a Eucharistic life in the two inseparable dimensions of this mystery: the ascending dimension in which man through Christ gives himself to the Father and the descending dimension in which through Christ the Father gives Himself to men. It is evident from this why the community celebration of cannot be relegated to the same plane as other exercises of the rule. It is, .on the con- trary, the heart from which flows the life blood that sus- tains the ideal of perfection and through which the good works of this life normally go to the Father through the Church. The question of confirmation is more complex. Never- theless, it seems to us that religious life is lived under the direct and immediate influence of the grace of con- firmation and that it is the most excellent practical mani- festation of this grace, We believe that it is not a matter of mere propriety or appropriateness but one of necessity that is expressed when states: "In every re- ligious institute each aspirant before being admitted must furnish proof of his baptism and confirmation" (c. 544, § 1). Confirmation grace is formally characterized as a grace of maturity, a passage to adulthood "in Christ"; hence it is a grace of growth which helps the initial germ received at baptism to reach its normal development in the Christian. St. Thomas in his theology of the sacra- mental system describes it perfectly in these words: "In confirmation a person receives a kind of perfect age of the 4- spiritual life" (S.T., 3, q.72, a.1): "... a kind of spiritual 4- growth from an imperfect existence to a perfect existence" 4. (S.’T., 3, q.72, a. 11, ad 2). It is a grace of strength certainly Religious Lite

l’Stromateis, 4, cc. 9-21, especially the end of Chapter 9 and VOLUME 22, 1963 Chapter 21 near the second fourth. ~$.T., 3, q.79, a.l, ad 1; q.73, a.4. 62] (the text of Pseudo-Melchiades is not to be rejected simpl.y and categorically) but a strength identified with the ve,y force of maturity in which man "in possession of all Iris means" feels master of himself and capable of radiating his influence. Now is not religious life, being essentially ordered to the search for perfect Christian charity, precisely the fort to reach perfect adult Christian life? If, as St. Thomas has emphasized,t0 adulthood is in contrast to childhood by its complete openness towards others by a negation of egocentrism and by the growth of the desire for total self- giving to a beloved, how can religious life, the total and unqualified gift of one’s self and one’s goods in a per- manent state,1~ fail to fulfill the requisite conditions [or the title "adult Christian life"? We must see in it the best active manifestation of confirmation grace. And here from a different perspective we corroborate what we said above about the connection between martyrdom and religious profession, a relationship affirmed by all of Christian tradition: confirmation has for its proper act the confes- sion of faith of the witness (marius) of Christ?s accom- plished in the power of the Spirit.19 Now the confession of faith par excellence and thereiore the supreme witness is martyrdom.20 If, therefore, religious life participates in the excellence of martyrdom because of the totality of the gift it implies, it follows that its day-by-day exercise is the effect in the religious of the grace of confirmation. This grace, constantly strengthened and more firmly es- tablished by contact with the Body of the risen Christ in the Eucharist, supports and inspires the self-gift of man to God. And if the religious finds within himself the neces- sary strength for faithful observance of the vows and (notwithstanding failures and discouragements) a lively, fervent desire for perfection, sometimes in spite of sur- rounding mediocrity, we must acknowledge there, it seems to us, the effect of the grace of confirmation. a~ "When.a per.son reaches maturity, he begins to communicate his actions, to others; before this, he lives almost exclusively for himseff" (S.T., ~, q.72, a.2). x~ De perlectione vitae s~iritualis, n. 605. And see the remarks of H. Holstein, " et. voeux," Christus, v. 7 (1960), pp. 174- 85. ~S,,The one confirmed receives a kind o[ ex officio power to pub- licly pro[ess in words the ~aith o[ Christ" (S.T., ~, q.72, a.5, ad 2). On the meaning o~ martyr, see T. Camelot, "L’engagement chr~tien: du bapt~me au martyre," Nova et v~tera, v. 24 (1949), pp. ~26--48; P. de Labriolle; "ConIesseur et martyre," Bulletin d’ancienne littdrature et ~. M. R. Tiilard, d’archdologie chrdtiennes, v. 1 (1911), pp. 50-4; M. Pellegrino, O.P. "Le sens eccl~sial du martyre," Revue des sciences religieuses, v. ~5 (1961), pp. 151-75; E. Barbotin, "Le sens existentiel du t~moignage et REVIEW FOR RELIGIOUS du martyre," Revue des sciences religieuses, v. 35 (1961), pp. 176-82. ~S.T., 3, q.72, a.7; q.72, a.2, c andad 2. 6~ ~ S.T., 3, q.72, a.8, ad 2 and 3. We see, then, that the vows and all they imply of’ value for sanctification do not exist parallel to sacramental life but within its dynamic influence as the special means enabling it to attain its end in the Christian. Hence we recognize religious life as a life integrally united to the Church as "means of salvation"; accordingly, it is a life "of the Church." Religious Life and the Church ,’Is "’Communion of Life" Thus grafted in all its being to the Church as "means of salvation," religious life already realizes the "com- munion of life." As a matter of fact, the same is true for all Christian life. For the Church eternal is already being built, really though mysteriously, in our terrestria/world by the sacraments. The pilgrim Church is the eternal Church already present but tending towards completion; in Christ the kingdom of God has made entry into the world and dwells there, and yet we still await it. For we live now in the economy of faith. The pilgrim Church does not march toward the unknown; she progresses to the definitive unfolding of that which she already is "in pledge." But from all we have said up to this point, we can de- duce the particular value of religious life in the heart of the Church militant, the communion of life already existing. Because of the intense and genuine pursuit of Christian perfection--fruitful pursuit for it would other- wise be vain or purely external testimony--the religious community is a striking indication of the presence in the world of life with the Father and with one’s brethren in Christ. Have we not already defined perfection precisely as the perfection of charity and hence of communion? Because of this the religious community represents in the pilgrim Church the anticipated presence of the eschato- logical kingdom. It is, as it were, the exact "moment" in which the pull toward the kingdom (characteristic of the Church at this stage of its mystery) is on the point of being resolved into its term; or again it is the place in which the definitive kingdom can even now be perceived, dimly but unmistakably. Here we encounter another traditional theme, that of religious life conceived as bios angelikos [angelic life],21 ÷ ÷ ZtSee Agnbs Lamy, "Monks and the Angelic Life," Monastic Studies, n. 1 (Pentecost, 1963), pp. 39-57; Dom Jean Leclercq, The ÷ Lile o] Perlection (Collegeville: Liturgical Press, 1961), pp. 15-42. The supporting text of this traditional doctrine is obviously Mt Religious Lite 22:30: "At the resurrection they shall neither marry nor be married but they will be like the angels in heaven." The patristic testimonies VOLUME 22, 1963 are numerous; the following can be cited as typical. Athanasius: "The Son of God, our Lord and Savior Jesus Christ, having become 623 the imitation on earth of the life of the angels, that is, an imitation of the life of the blessed. Therein lies all the ecclesial grandeur of the "mystery" of religious life which thus appears to us as the epiphany of the plan of God. St, Thomas strongly insists on this point when, in attempting to assess the place of life according to the , he writes: Although the perfection of the blessed is not possible to u:; in this life, still we should try to bring ourselves as far as possible to a likeness of that perfection; and it is in this that there i:~ to be found the perfectiori of that life to which we are invited by the counsels.= We have spoken of the religious community. Common life is one of the characteristic marks of the religious state (c. 487), first of all as a means of perfection but also as a sign of perfection. For the actual holding in common of all goods, even personal talents, and the dedication of each to the good of all cannot be reduced to the simple order of means. They are that, but they are also more than that. They are like the overflow of the perfection of charity. We must recall here, the First ,Epistle of’~.’the Apostle John: "if anyone says, I love God, and hate!!his

man for our sakes, and having destroyed death, and delivered our race from the bondage of corruption, in addition to all His other benelits bestowed this also upon us, that we should possess upon earth, in the state of virginity, a picture of the holiness of angels" (Apology to the Emperor Constantius, 33; P.G., v. 25, col. 640). Augustine: "Whoever chastely, innocently, and assiduously keeps vigils undoubtedly engages in the life of the angels" (Sermon 221 on the Vigil of Easter). St. : "Let the order of solitaries and of virgins attend to it who are establishing in the world an angelic life.., having been enrolled in the angelical book by reason of their chastity’" (The Catechetical Lectures, 4, 24; P.G., v. 33, col. 487). : "’They have embraced a life worthy of heaven, and their condition is not inferior to that of the angels" (Against Those Who Oppose Monastic Lile, 3, 11; all of this para- graph 11 should be read). "Note how our weak humanity, i}iferior as it is by its nature to the blessed spirits, in a certain way strains its powers and makes a stern effort to raise itself to the level’ of the angels? How? The angels are not concerned with the bonds of marriage and neither is the virgin. They are ceaselessly in the pres- ence of God and ceaselessly they serve Him; so too does the virgin .... While they cannot ascend to heaven as the pure spirits do since they are held down by their bonds, still they have the greatest of consolations in this regard, since it is granted to them to receive in themselves the Master of heaven, provided they are holy in body and .I. spirit. Do you see, then, what is the glory of virginity? For those ÷ who still live on earth it possesses a singular resemblance to the in- habitants of heaven. It does not admit that beings enveloped in mat- + ter remain inferior to incorporeal beings; it makes mortals rival the 1. M. R. Tillard~ immortals" (On Virginity, 11). "’...admire those in the desert who O.P. have adopted the angelic life..." (Homilies on Philippians, 1, 2). See also the numerous texts indicated by Dom Jean Leclercq, The REVIEW FOR RELIGIOUS LiIe o] Perlection (Collegeville: Liturgical Press, 1961), to whom we owe some of the texts we have here cited. 6~ = De perlectione vitae spiritualis, n, 569. brother, he is a liar. For how can he who does not love his brother whom he sees love God whom he does not see?" (1 Jn 4:20). "We know that we have passed from death to life because we love the brethren" (1 Jn 3:14). Accord- ingly, ft seems to us that fraternal charity is the fruit of religious life, the already present realization of the com- munion of life with one’s brethren in Christ that is in~ separable from communion of life with the Father. Hence it is an anticipation among men of the eschatological kingdom in all its perfection of love. It is well known how in the ideal of "apostolic life" which underlies all the great experiences of religious in the course of history this dimension of imitation of the first apostolic community which held all things in common because it had but one heart.and one soul plays a predominant part.uz If love of God has led the religious to give all to Him in the joy of his profession, love of his brothers urges him to have noth- ing that is not for their welfare and their joy, The prophetic value of religious life follows frOm this. In the pilgrim Church in accordance with the economy of faith which is essentially an economy of signs pointing to a mystery, it has the role of a sign. By everything that it is, it proclaims to men the mystery of the kingdom of God, the kingdom of brethren living for God, for the glory of the Father, because incorporated into the Lord Jesus and receiving from the Father in Christ a share of divine goods. It already makes manifest the goal--though always through faith--and thereby nourishes men in hope. Once again we find the connection with the grace of confirmation. This grace makes the Christian--"quasi ex officio" (S.T. 3, q.72, a.5, ad 2)--a witness. Religious life, lived in the perspective in which we are attempting to place it, really bears witness; it is a collective as well as an individual witness within the great witness of the entire Church. Although the various aspects of this witness can be described in detail, we shall limit ourselves to the most striking ones. The vows, detachment from all that is not God in order to give one’s self wholly and without half measure to Him, announce and demonstrate to the "world" that God alone is sufficient, that His love and His service can fill a life and infuse it with joy, that His promise is not a deception since it is already fulfilled in m On the "apostolic life" see Pierre Mandonnet, St. Dominic and 4- His Work (St. Louis: Herder, 1944), pp. 258-90; Dom Jean Leclercq, + The Li[e of Perlection (Collegeville: Liturgical Press, 1961), pp. 63- 80; H. Holstein, "The History of the Development of the Word 4- ’Apostolic,’ " Apostolic Li[e (Westminster: Newman, 1958), pp. 31-49; L. Dewailly, "Histoire de l’adjective apostolique," Mdlanges de sci- Religious Li]e ences religieuses, v. 5 (1948), pp. 141-52; R. Carpentier, "La vie religieusc au coeur du peuple de Dieu," Christus, v. 7 (1960), pp. 151- VOLUME 22, 1963 70. For typical patristic remarks, see Cassian, Con[erences, 18, 5; Socrates, Ecclesiastical History, 4, 23; P.G., v. 67, col. 512. 6?.5 those who respond to His initial gift. This God is not to be confounded with the vague deity of primitive religion or the non-personal god of philosophy. He is the "God and Father of our Lord Jesus Christ" (Rom 15:6; Eph 1:3) who directs salvation history. Religious life thus te.sti- ties to the truth and the power of the resurrection of Christ, power which in spite of the egoism and pride of the human heart, is sufficient to turn it completely to- ward God and toward others. If in the Church fraternal charity is the sign of Christ and His resurrection, then re- ligious life which strives for the perfection of this charity appears as the model of this testimony. This means that religious life has its place at the very heart of the Church as communion of life, that in the economy of faith proper to the pilgrim Church it is the strong pulse of this life with the Father and with one’s brethren in Christ. Hence it represents in the Churda a value of eternity. However, we must not misunderstand this statement and hence conclude that the religious state is somewhat outside of the People of God as they painfully advance toward the heavenly Jerusalem. On the contrary, religious life implies an involvement in the Church; it is this point we shall now consider. As we have emphasized, religious profession aims di- rectly at God. But this perfection of the love of God ("loved above all things") the religious strives for and alrezidy achieves on earth in the actual condition of the pilgrim Church which is the Church in the process of building herself. This remark leads to an important fact. The dynamism of charity like that of any genuine love makes him who loves espouse the will of the one loved and that in direct proportion to the degree of his love. Hence the more perfect his charity, the more completely the Christian embraces in Christ the will of the Father and His plan by making it the very motivation of his life. This plan is a design of love, of salvation for men; and it is meant to lead all to the communion of life. So it is that the religious in his quest of ever greater love of God must necessarily become more and more involved in the Fa- ther’s plan of salvation. Being the quintessence of the Church in her quality as the already inaugurated com- munion of life (and hence from the standpoint of ec- 4. clesial unity and holiness), religious life stands before us 4. now as being equally the quintessence of the Church in 4. her striving toward catholicity (geographic as well as qual, ]. M. R. Tillard, itative). For all men have not yet received salvation, and O.P. those who have received it have not given it the welcome necessary that it might achieve in them its proper effect. REVIEW FOR RELIGZOU$ The love which the religious has for them (which love conjoins the love of the Father for each of them in Christ) leads him to work with all his might that they may enter into the full sharing of the communion of life, though, of course, in faith, with its status of non-evidence. We under- stand from this how the life ostensibly the least occupied with others (contemplative life) can at the deepest level of the communion of be the one most charged with salvific e~cacy because the most perfectly surrendered to the love of God. To say as we have said throughout these pages that re- ligious life is a presence of the eschatological kingdom is not to isolate it from the pilgrim Church nor is it to affirm its non-adaption to the present economy. On the contrary, it is most profoundly involved in this economy. It is at the front of the advancing Church, the point where the dynamism toward the Parousia attains its maximum in- tensity and where the thrust of the kingdom toward uni- versality is felt to its fullest; but it is also the point where the eternal values already given "in pledge" are present with the maximum of density and stability in peace and joy (and these also are goods of the kingdom). Briefly, in religious life the life of the Mystical Body throbs in its fullness. First Corollary: Religious Life, Episcopacy, Secular Institutes, Third Orders... It is now easy for us to situate within the mystery of the Church the other states of perfection and certain re- la~ed forms such as third orders (rightly understood), lay associations, and even groups of married per- sons seeking a kind of Christian perfection. We leave aside for the present the more complex question of the epis- copacy about which we shall say a few words further on. In the Body of Christ the living center where the mys- tery of the communion of life with the Father and with one’s brethren in Christ finds its maximum density is and will remain religious life in the strict sense characterized by the three vows culminating in the vow of obedience and the practice of common life. But the Church, being the living Body of Christ rather than a simple juridical, static structure, is able--under the action of the Holy Spirit, due consideration being taken of the evolution of historical structures--to create in itself new institutions in which the faithful who so desire may attain to the per- fection of ~harity. New "states of perfection," theologi- ÷ cally (not necessarily chronologically) derived from reli- ÷ gious life in the strict sense, thus appear in the course of ÷ time: We note, moreover, that even in the framework of religious life there is a similar evolution: the cenobitical Religious Lile life of St. Pachomius in the fourth century, the monastic institution of St. Benedict around the sixth century, men- VOLUME 22, 1963 dicant orders in the twelfth century, congregations of 627 clerks regular in the sixteenth century, institutes of simple vows in the following centuries. All of these show that diversity is no stranger to the religious state. Among .the states of perfection which are not religious life in the strict sense, certain ones have neither public vows nor common life in order that their members may give them- selves more directly to apostolic action; these are the secu- lar institutes~4 ordinarily ranked among the states of perfection. But some of the faithful, without binding themselves to the obligations of the state of perfection, seek such a state under the direction of a religious order to which they attach themselves by a promise without strict canonical value. These are the third orders of which canon 702, § 1 says: Secular tertiaries are those who live in the world under the direction of a religious order, following its spirit, and endeavor- ing to tend to Christian perfection according to the demands of their state in life, following the rules approved for them by the Holy See. This surveillance of the Holy See should be noted, for it gives ecclesial status to the institution. Other laymen without any ties to a religious community go out spon- taneously to put themselves at the service of the Church in a mission territory. And one can envisage the possibility of groups of married persons in an association and even bound by certain vows in view of a striving for Christian perfection in the married state. The sacrament of matri- mony does not remove the exigency for perfection in- cluded in the graces of baptism and confirmation, even though this sacrament makes it necessary that it be real- ized in a special way and in special circumstances. All these modes of life flow from the ideal of perfection which the Church possesses by her very nature but which in reality finds its privileged means of realization only in religious life strictly so-called. Hence the perfecton of these modes of life is to be judged in comparison with this ideal. We must recall that here--as elsewhere in this study--we are not talking about the actual holiness of its members. A married Christian will often be holier than a mediocre religious, for the perfection of the individual is gauged by the degree of his charity. We are dealing with the means chosen to attain this perfection, notwithstand- 25 ÷ ing the use the subject makes o.f them. For a correct judg- ÷ u On secular institutes see J. Beyer, Les instituts sdculiers (Bruges: Descl~e de Brouwer, 1954) and the review of it by R. Garpentier in ÷ Nouvelle revue thdologique, v. 77 (1955), pp. 408-12; J. M. Perrin, ]. M. R. Tillard, Secular Institutes (New York: Kenedy, 1961); Dom Alvaro del Por- O.P. tillo, "L’~tat actuel des instituts sdculiers," Documentation ¢atho- lique, v. 56 (1959), col. 495-504. REVIEW FOR RELIGIOUS ="A person is properly said to be in (he state of perfection not because he has the act of perfect love but because he binds himself perpetually and with a certain solemnity to the things that pertain ment in this matter, we must go back to the great mystery of vocation. God regards each Christian individually. He wants each member of the Mystical Body to fulfill his own specific function not only for his own perfection but also for the good of the whole. The Church means of salva- tion-in her sacraments and her different states of life and aids to holiness supplies the Christian the milieu favora- ble for the response to this call. It is for the individual to know how to discern it and to respond to it; in the last analysis his personal sanctity will depend on the generos- ity of his response. The problem of the episcopacy is, as we have said, more complex; and we cannot fully clarify it here. In his De perfectione vitae spiritualis St. Thomas gives a lengthy study of the episcopacy precisely in its connection with the state of religious perfection. We know his conclusions: the episcopal state is superior in perfection to the reli- gious state26 because the bishop must "perfect" his flock --"It is clear that a greater perfection is required for one to give perfection to others than for one to be perfect in one’s self."27 But we must be careful not to place the two perfections on the same plane. By the grace of the sacra- ment of the episcopate the bishop must act as the "sacra- ment of Christ, Head of the Church," as the one through whose ministry divine things come to men. By the acts of his pastoral function, of his prophetic function (ministry of the word of God), and of his priestly function, he con- tinues in the Church the work of the Apostles, envoys following in the footsteps of the Son sent by the Father. In an envoy in the Biblical sense of the word (the shaliah), the one sending is himself present (Lk 9:48; 10:16); hence in the bishop we meet the mystery of Christ the Head acting in His Church for the vivifying of His members. From this fact follows the perfection and transcendence of the bishop. It is a perfection that can be qualified as hierarchical and that arises from the grace of a specific sacrament, that of orders. On the other hand, the perfec- tion of the religious is that of an member of the Body of Christ, not on the plane of the hierarchical priest- hood but on that of the.priesthood of the baptized. Hence it tends toward the personal and progressive perfection of the Christian. Between the perfection of the episcopal state and that of the religious state there is the relation- ship that we discern in the Church between the Head and 4. the Body. We have already insisted on the fact that reli- 4. 4. to perfection .... Hence nothing prevents that so~e should be perfect who are not in the state of perfection and that s?me are in the state Religious Liye of perfection who are not perfect" (S.T., 2-2, q.184, a.4). See J. Beyer, Les instituts sdculiers (Bruges: Descl~e de Brouwel, 1054), pp. 355-7. VOLUME 22, 196,~ ~ De perlectione vitae spiritualis, nn. 657-62. ~ De perIectione vitae spiritualis, n. 658. 629 gious perfection depends entirely upon the Church as "means of salvation"; the hierarchy (and hence the epis- copacy par excellence) is by the will of Christ at the very wellspring of the means of salvation.2s Second Corollary: The Problem of the Relations Be- tween the Episcopacy and Religious in the Apostolate At the end of this reflection we are perhaps in a better position to consider the relations between the episcopacy and the religious in the apostolate of the Church. Does not the fact that religious escape in some measure the ordinary jurisdiction of the bishop, that certain orders actually enjoy a privilege of exemption, constitute an anomaly endangering the effective functioning of the means of salvation? We must reflect somewhat on this very delicate problem,u° Certainly, as contemporary ecclesiology strongly in. sists, the local church (the ) signifies and realizes the Church universal. Where the local community is, there is the Church of Christ in all its essence. Hence the importance of the role of the bishop as head of the ;local church. On the other hand, contemporary theology is rediscovering another traditional truth already vigorously defended by ,a° that of the collegiality of the 6pis- copacy. Father Hamer describes this collegiality in~ the following way: "No bishop can avoid solicitude [or all the churches. Collegiality is this openness to universality, this openness to the entire Church, which is inscribed in the episcopacy of each pastor in communion with the epis- copal body under the authority of its head.’’al This means that the local church by its very structure opens neces-

=S,,This sacrament [confirmation] is given to confer a certain ex- cellence, not like the sacrament of orders of one person with regard to another, but of a person with regard to himself; thtts tile same man, when mature, excels himself as he was when a boy" (S.T., 3, q.72, a.8, ad 1). ~ Here again we do not pretend to say anything that is new; the problem has been studied at length by the following: J. Hamer, "Place des religieux dans l’apostolat de l’Eglise," Nouvelle revue thdologique, v. 81 (1959), pp. 271-81; H. Holstein, "Apostolat des religieux," Etudes, t. 309 (April-June, 1961), pp. 328-42; Y. Congar, "The Theology of Religious Women," REvmw FOR RELICdOUS, V. 19 (1960), pp. 15--39; M. Giuliani, "Vie religieuse et apostolat," Ghristus, v. 7 (1960), pp. 204-26. The matter had already been considered by ÷ J. Creusen, "En marge de la hierarchie?" Nouvelle revue thdologique, ÷ v. 55 (1928), pp. 492-503. ~O,,By the institution of Christ there is but one Church spread ÷ out in many members throughout the world, a single episcopacy ]. M. R. Tillard, represented by a multitude of bishops united with each other" O.P. (, 59). "The anthority of the bishops forms a unity of which each holds his part in its totality" (The Unit), o] the Catholic REVIEW FOR RELIGIOUS Church, 5); this entire chapter deserves to be read. ~*J. Hamer, "Note sur la coll~gialit~ ~piscopale," Revue .des sci- ences philosophiques et thdologiques, v. 44 (1960), p. 50. ) ~ sarily onto the whole Church. Hence,it is that by its very nature the apostolic orientation of the Church, the anx- iety for the salvation ol~ men, transcends the boundaries of the diocese. To reject this transcehdence would be in fact to excommunicate onesell: (und~,rstood in the sense in which we have here used the term ’:communion"). Fur- thermore, an intense movement of internationalization begun by the themselves permeates the entire Church today.~2 Is it not precisely this catholic dimension that is realized in religious life. By reason of their consti- tutions the exempt orders (and exemption admits of a whole scale of degrees~) never escape from the jurisdic- tion of the Church: they attach themselves immediately to the head of the Church. And the apostolic activities of their members are not accomplished haphazardly or solely in view of the particular interests of the community. They are in the service of the head of the Church for the Church and hence ultimately for the local churches grouped around their bishops where the whole Church is realized. When a superior assigns a religious to a cer- tain diocese without previously consulting the bishop, he is not introducing a foreign body or an outsider; .he is sending one totally dedicated by his, profession to the service of God in the Church. The pr~esence of religious communities exempt (but not inactive) in the diocese ap- pears to us as yet another sign: the sign of the presence of the universal Church in the local church. And this exists in the persons of men who are precisely’in the state of seeking the perfect communion of life with God and with all men in Christ. We discern in this an authentic homo- geneity between religious life and the true nature of the apostolate in the Church. I Father Hamer~4 has called attention to another aspect of the apostolate of religious, that of’,the formation of groups o1: specialists. The diverse need~s of the universal Church transcend the particular needs Of a given diocese; in order to function, the Church requ~r.es certain special- ized organizations, special groups of .,at~ostles who re- nounce certain tasks in order to devote themselves almost exclusively to others demanding perhafss more patience, different aptitudes, a milieu of tranqtiillity or culture. . The most typical example is that of th.eologlcal research (and we include in this term all researcO concerned with the deposit of faith). How can we fully appreciate what + the contemporary Church owes to the Iwork ~ of the Ecole + + m See H. Holstein, "Apostolat des religieux,i’ Etudes, t. ~09 (April- June, 1961), pp. ~1-2. Religious Li]e sSSee E. Flogliasso, "Exemption des religieux," Dictionnaire de droit canonique, v. 5, col. 646-65. VOLUME 22, 196.3 8~j. Hamer, "Place des religieux dans l’apostolat de l’Eglise," Nouvelle revue thdologique, v. 81 (1959), pp. 271-81. 63! Biblique of Jerusalem, for example? Religious life by its very nature allows its members to devote themselves ac- cording to the end of the institute to such tasks under the immediate authority of the superior; these are tasks which go beyond the proximate needs of each diocese, hut which ultimately become fruitful in the immediately pastoral work of the ordinary pastor ol~ souls. It is note- worthy that diocesan priests engaging in similar work must generally give up a strictly diocesan apostolate, thereby escaping in many areas the immediate authority of their bishops. The superior general who has from the vantage point of his community a global view of the needs of the Church and who is not (as the bishop may some- times be) too exclusively involved in the problems of a particular part of the Church or of a particular era is able to see farther than the present moment. In his prudence as superior he haay exercise a boldness that the bishop in his pastoral prudence cannot have because of circum- stances. Hence the superior general helps keep alive es- sential values in spite of crises in which these are almost relegated to oblivion by pastors engrossed in problems of the moment; in this connection it is profitable to recall the history of theological reflection in the Church history of the liturgy. If what we have said is correct, we must conclude that the privilege o[ exemption redounds to the good of the Church and not to the somewhat narrow interests of a certain order or institute. It does not aim so much to "favor" a certain form of life as to permit it ’to realize fully its function in the Church. For this reason the ma- gisterium of the Church approved it at a certain moment of history. Since the Church is in fact realized only in the local churches, these are the ones who ultimately reap the greatest benefits. Above all, we must not imagine from what has just been said that the present efforts toward a genuinely unified apostolate in each diocese and toward the pooling of the resources of all religious institutions under the direction of the bishop (sole head of the diocese under the Holy Father) is to be disparaged. Such a col- laboration is not only useful, it is necessary and it flows from the actual structure of the local church. But this teamwork will be most effective 0nly when it respects the spirit and vocation proper to each institute and frees the religious in an entire zone of life from immediate pas- + toral authority so that he may in submission to his own + legitimate superior pursue the laborious duty of perfec- J. M. R. Tillard, tion that puts him at the service of the whole Church. O.P. In conclusion we observe that specialization for a defi- nite task seems to follow logically from what we have de- REVIEW FOR RELIGIOUS veloped here. Because the religious makes the gift to God of his whole being in an act of religion, it is normal that he seek avidly to develop his talents to their maximum, thus consecrating them in all the perfection of their ac- tivity. The more intense his love, the more he desires that the gift be rich and complete. A fruitful talent is worth more than a buried talent. The stability of life in an in- stitute that he has freely chosen because of its specific end which responds to his personal aspirations (this point is not to be minimized) lets the religious live his gift for the glory of God and the good of the Church. He thus offers daily to the Lord not an inactive corpse but the sacrifice of acts which love urges him to make most magnificent in substance. Here again religious life has the value of an ecclesial sign; it is the sign of the qualitative catholicity of the Church which takes up every human value not to destroy it but to make it surpass itself by referring it to God. In this study we have tried to show that religious life has neither sense nor reality except in reference to the mystery of the Church. On the one hand it is entirely de- pendent on the Church as "means of salvation" since it finds its support and its cause in sacramental grace. On the other hand it represents a privileged moment of the Church as ’,communion of life." In it are joined the two movements that make up the economy of salvation: the descending movement (always first) in which God gives Himself (we, have seen the grandeur of this gift) and the ascending movement in which, exulting with joy in his good fortune, man lovingly responds by giving God all .that he is and all that he possesses. All of this is effected "in the risen Christ" in whom all the brethren are joined- to each other in sharing the same life. The joy and the hope of religious life are, then, the joy and the hope of the Church.

VOLUME 633 TERRENCE R. O’CONNOR, s.J. Holy Obedience and Whole Obedience

There is an etymological connection between the words "holy" and "whole" which has more than merely linguistic significance. Some flavor of the earlier connotation can be recaptured by comparison with othe~r cognate words such as heal, hale, wholesome, and hallow. The derivation of all these words from a common root seems to indicate ,that somewhere along the line there was an instinctive popular grasP of a significant spiritual truth, that is, that holiness implies a certain wholeness, a completeness. A similar conception is prevalent today in relation to mental health. It is common parlance to speak of a per- sonality as "integrated" or "well-balanced?’ Or we use the term "mentally deficient"--a more sophisticated but less graphic substitute for the plebeian "not all there." At any rate, both sanctity and sanity bespeak a certain wholeness, a needed completeness. From a theological point of view, it might be objected that true sanctity is effected by grace, a free gift of God. It is supernatural, and hence superadded rather than some- thing required to supply a lack. From the standpoint of God’s salvific will, however, grace is a restoration of some- thing missing. Christ, the second Adam, came to restore what the first Adam had lost. Seen in this light, fallen man, however we describe his "natural condition," is incom- plete; and redeemed man has regained a certain whole- ness--or holiness. A state of sin is radical disintegration. The sinner is "not all there." Terrence R. O’Connor, $.J. Whether in connection with spiritual or mental health, teaches patristics, integration does not refer simply to the person in himself liturgy, and oriental but also to his adjustment to external reality, to things theology at Alma College; Los Gatos, as they are. In the Christian context, this involves a proper California. adjustment to the full truth, to the basic realities of reve- lation.1 That this demands neither a dull conformism REVIEW FOR RELIGIOUS 1 One of the reasons why Pius XII called the liturgy "the most efficacious means of achieving sanctity" is that it presents a nor broad theological learning is clear enough from the striking variety in the lives of the saints. But what is no less clear from the history of Christian spirituality is that a selective spirituality, one that picks and chooses certain basic values to the exclusion of others, has not been tried without cost. Partial piety is "unwholesome" piety. The following remarks are an essay towards illustrating this principle historically with regard to the virtue of obedience. Even independently of history, it should be fairly clear that distortion of so fundamental a virtue could well lead to dangers with far-reaching consequences. A glance at the past, however, may serve to render the dangers more specific and to show how their often~tragic consequences have persisted down to our 6wn day: ~re can begin.convemently w~th a whole wew of the meaning of Christian obedience, one which is noteworthy not only because of its antiquity but because ok its solidly dogmatic content along with a deeply inspiring expression which to my mind has never been surpassed. I refer to the letters which St. Ignatius. of Antioch about the year 1 I0 addressed to the churches of Asia Minor while being brought under guard to where he suffered mar- tyrdom. If the following citations do not convey the full richness of these brief epistles, they a~:e’ representative of the central theme that runs throughout. Be zealous to stand squarely on the of the Lord and the Apostles, that in all thi.ngs whatsoever you ~may prosper, in body and soul, in faith and in love, in the Son and the Father and the Spirit, in the beginning and the end, together with your most reverend bishop and with your presbytery--that fittingly woven, spiritual, crownl--and with your deacons. ., men of God. Submit to the b,shop and to each other’s r,ghts, just as did Jesus Christ in the flesh to the Father, and as the Apostles did to Christ and the Father and the Spir!t, so that there may be oneness both of flesh and of spirit? The second passage selected presents the same full con- ception in strikingly graphic imagery. You consider yourselves stones of the Father’s temple, pre- pared for the edifice of God the Father, to be taken aloft by the hoisting engine of Jesus Christ, that is, the Cross, while the Holy Spirit serves you as a rope; your faith is your spiritual windlass and your love the road which leads up to God. And thus you are fellow travelers, God-bearers and temple-bearers, Christ-bear- ers and bearers of holiness, with the commandments of Jesus ÷ Christ for festal attire? 4- whole view of Christian truth to the whole man. See 4. (America Press edition), nn. 26, 45, 47-9, 202. See also Josef Gold- brunner, Holiness Is Wholeness (New York: Pantheon, 1955). Whole Obedience = Epistle to the Magnesians, 13. See The Epistles of St. Clement o[ Rome and St. Ignatius o[ Antioch, trans. James Kleist, S.J. (West- VOLUME 22, 1963 minster: Newman, 1946), p. 73. ~ Epistle to the Ephesians, 9; in Kleist’s translation, p. 63. It will be noted here that St. Ignatius sees obedience as a bond bringing together into a dynamic oneness three things: the life of the Trinity, the life of the Church a~ a whole, and the life of each individual member. I shall treat these aspects separately, with a view to showing that ex- cessive emphasis on any one of the three not only destroys the beauty of the whole conception but can lead to serious aberration in the practice of obedience. Obedience and the LiIe oI the Trinity In the two passages cited above, St. Ignatius is dealing with the twofold direction in the workings of grace. The first is a downward direction in which grace is seen as proceeding from the Father, through the Son and the Spirit in their temporal missiong, then through Christ’s appointed ministers, and finally to the world of men at large. Now it is because of the relationships perceived in the temporal missions of the Son and the Spirit that we have come to know of the internal relations in the life of the Trinity. The temporal missions, therefore, are a reflection of the inner life of God, the eternal processions of the Persons being mirrored, as it w~re, in the fulfillment by the Son and the Spirit of the missions committed to them by the Father. The reflection of this life is ex- tended further when the redemptive mission is handed on to men and accepted by men. "As the Father hath sent me, I also send you .... Receive ye the Holy Ghost" (Jn 20:21-22). "He that heareth you heareth me" (Lk 10:16). As concerns obedience specifically, then, it is seen in the framework described by St. Ignatius as more than just another virtue. Its value goes beyond even that of imitating Christ’s perfect obedience to the Father; It becomes in a special manner a manifestation of the dfvine life within us because it is a reflection of the procession of the Son Himself.from the Father. For the upward directibn of the workings of grace--the "hoisting engine," as St. Ignatius calls it--submission to Christ’s appointed ministers is again seen as an essential cog. "He that despiseth you despiseth me; and he. that despiseth me despiseth him that sent me" (Lk 10:I6). "Whatsoever you shall bind upon earth, shall be bound also in heaven" (Mr 18:18). This conception of the relation ~e between the life of the Trinity and Christian obedience ÷ seems to me particularly meaningful when seen in refer- ÷ ence to the petition of the Our Father: "Thy will be done Terrence R. on earth as it is in heaven" (Mt 6:10). O’ C onm~r , S.~. The very grandeur of this "whole view," however, has been the occasion of grave d~lusion. Since the dawn of REVIEW FOR RELEGIOUS Christianity ther~ have been those who, fascinated ~01ely by the attraction of intimate union with the life 6f~ the triune God and impatient of earthly restrictions, sought for direct contact with the divine. The "hoisting engine" of St. Ignatius was too cumbersome a thing; they would rather soar ecstatically direct to the throne of the Most High. What need of an earth-bound, visible Church when one can abandon his soul to the immediate governance of the Spirit? In exposing his doctrine, St. Ignatius had specifically in mind the exaggerated spiritualism of the Docetists who first denied that Christ had a material body and then-- cgnsistently enough--rejected His visible Church. But Docetism was merely the beginning of an esoteric, charis- matic tendency that has slithered chameleon-like all down the course of Christian history. There was heady, elusive Gnosticism which taxed the best controversial °abilities of the early fathers. There was ecstatic Montanism, seductive enough to win over a Tertullian from the unity of the Church. There was Manichaeism, bringing with it from the distant East a fascination enticing enough to captivate for a time even the great Augustine and insinuating itself into Western Europe under the later forms of Priscil- lianism, Catharism, and Albigensianism. After these came Illuminism, Quietism, and the vagaries of modern reviv- alism. But no need here to relate in full the sorry catalogue of bizarre mysticism.4 The names may change but the common characteristic remains: weirdly ecstatic spiritu- alism that places itself beyond the restrictions of Church authority.5 Christ may have said: "He that despiseth you despiseth me" (Lk 10:16); but such pedestrian counsels do not apply to those who move in the loftier realm of the spirit. Fo~ some, even gross licentiousness matters nothing; for if my soul is being led by the Spirit, what difference can actions of the material body make? Note, however, that the initial attraction is to some- thing good, a real value, but one which receives emphasis so excessive as to become an obsession. As far as obedience is concerned, the final result is not merely distortion but out and out rejection. Obedience ’and the Life of the Church But despite all this, the transcendent, mystic aspect must remain in our consciousness as an integral part of the whole reality. It endows obedience with a singular÷ beauty, exalting.it far above the level of the merely ethical+ and making it a sublime, supernal thing in comparison÷ ’ For a treatment of this tendency in ancient and modern times, see Ronald Knox, Enthusiasm (New York: Oxford University Press, Whole Obedience 1950). 5,,False mysticism is at all times a revolt of private enlightenment VOLUME 22, 1963 against ecclesiastical authority." Pierre Pourrat, Christian Spirituality (3 vols.; London: Burns, Oates, and Washbourne, 1922), v. 1, p. 62. 637 with that obedience which is the bond of any natural society. Once the full grandeur of this conception is lost, there is danger of aberration in another direction. This occurs if undue emphasis is placed on the ecclesio- logical aspect of obedience so that it is seen too exclusiw.qy under the aspect of jurisdiction. Now it .is clear that this whole notion with which we are dealing collapses utterly unless it includes a real, perennial jurisdiction committed to the Church by Christ. But if our instinctive attitudes go no further than that, if jurisdiction comes to be thought of simply as authority, as the right to command, it then tends to stress laws and sanctions so that motivation is apt to spring merely from obligation and even fear rather than from love. When, for instance, the exercise of ecclesi- astical authority follows too closely the patterns of civil law, the result can be a at the stake or a in a dungeon. If these examples seem remote from present-day atti- tudes and practice, it would nevertheless be naive to suppose that we have outgrown tendencies towards cessive juridicism. In his much-quoted pastoral letter on the here-and-now problems of the Church, the late Car- dinal Suhard of Paris described the issue in clear terms: The Church, "permanent incarnation of the Saviour," per- petuates His mystery. In Him two natures were united: He was man and God. In the same way two worlds are closely united in the Church: the invisible reality and the visible Society, the community of the faithful. If we forget one of these two aspects we suppress the Church. Without a visible organization, with- out institutions, a hierarchy, the sacraments, etc., Christ is no longer "incarnate" on earth, the Church is no longer a body, But, on the other hand, to stop at the juridical organization and to go no further than external appearances is to replace the Body of Christ by a corpse of the Church? Paris echoes Antioch, and despite the passage of two milleniums the apostolic message resounds with no less pertinence. ~ Without attempting to evaluate the extent of over- emphasis on jurisdiction, it seems worth mention that in recent centuries and increasingly in our own times sepa- rated Christians both in East and West have charged Roman Catholicism with excessive juridicism. Given their varied theories on the nature of the Church, the charge is only to be expected; and certainly it has been ÷ colored at times by exaggeration. This would hardly ÷ justify us, however, in simply dismissing the whole thing ÷ as groundless. At any rate, Catholic prelates and promi- Terrence R. nent theologians are facing the issue squarely. This is seen O’Connor, S.I. most strikingly, perhaps, in the long-standing discussion REVIEW FOR RELIGIOUS Emmanuel Cardinal Suhard, Growth or Decline,?, trans: J. Cor- bett (South Bend: Notre Dame, 1948), p. 28. ,~ on the Catholic position on Church and State;7 but broader dimensions of the problem have come to the fore as the result of issues raised in the current Vatican Council II. Implications for the religious life should need no lengthy elaboration. All religious Superiors have real authority to command; and even where the authority is dominative rather than jurisdictional, it is related to the jurisdictional structure of the Church at least by reason of ecclesiastical approval of the rule. Yet it is particularly in. the familial framework of a religious order that we should expect an atmosphere that transcends the merely juridical by a kind of obedience that reflects the love proper to the eternal Father and His divine Son. There is ample evidence that this is often the ’case, but I do not think many would claim that it is always the case. Where it is not, the superior-subject relation becomes both less paternal and less filial and reflects very dimly ind,eed the relations of the.Trinity. This need not imply "coI~lness." It may simply be that a superior, overwhelmed by the responsiblilty for making decisions, takes refuge in un- flinching adherence to precedent and the letter of the rule so that subjects tend to, become in effect legal entities rather than persons. But subjects too can become precisely legalistic; fOr instance, by neatly delimiting the scope of their ~obligations by a facile appeal to chapter and verse of the law. The "sea-lawyer" is not found only in the forecastle. Obedience and the Life of the Individual In this final section there is again question of a real value in connection with the virtue of obedience. We can call it the ascetical value, thot is, obedience considered as perfective of the individual. We need not delay long to stress the importance, acknowledged by constant tradi- tion, of this aspect of the virtue. ~The sin of disobedience of the first Adam was repaired by the obedience of the second Adam, Christ; and every Christion who would take up Christ’s cross and follow Him must imitate His obedi- ence. It is, in fact, precisely this submission of one’s highest faculties through obedience that is traditionally seen as the most significant aspect of the ~tetachment required for the carrying of the cross.8 + Since, then, this idea is familiar enough, we can turn our attention to the aberration peculiar to it. It is again a + matter of undue emphasis whereby, in this instance, obedi- 7 A review of Catholic opinion on this issue is found in the report Whole Obedience prepared for .the World Council of Churches by A. Carrillo de Al- bornoz, Roman Catholicism and Religious Liberty (Geneva: World Council of Churches, 1959). 8 See Pourrat, Christian Spirituality, v. 1, pp. 64-80. ence becomes excessively introversial so that its value simply as self-perfective becomes the raison d’dtre, the be- all and end-all of the virtue. The roots of this aberration can be discovered in the beginnings of in the early centuries of the Church. For many of these pioneer monks, the ideal to strive for was a certain apatheia, a detachment from self and from the things of the world. More than merely :1. re- jection of worldly values, this flight from the world was for thousands geographically literal, becoming a flight from men to the solitude of the desert. Here, through rigorous asceticism, the rebellious body was reduced to submission, thereby liberating the captive soul to rise steadily to the heights of theoria, contemplation. Now in much of this it is unquestionably possible to appeal to the authority of Scripture. But the terms em- ployed and the ideals they represented were heavily in- fluence.d by contemporary Stoicism and Neoplatonism.9 And h~rein lay the aberration; for too often the indiVidu- alistic, pagan ideals of Greco-Roman culture prevailed to the exclusion of fundamental Christian values. The result was a semi-Christian, lopsided spirituality, fully mei’itin~ the strictures of Dom Cuthbert Butler: i i~ v It was a spirit of strongly-marked individualism. Each v~orked for his own personal advance in virtue; each strove to do his utmost in all kinds of ascetical exercises and austerities---in prolonging his fasts, his prayers, his silence .... They were athletes, and filled with the spirit of the modern athlete. They loved to "make a record" in austerities, and to contend with one another in mortifications; and they would freely boast of their spiritual achievements?~ In such a conception of the Christian life, where does the virtue of obedience fit? It is seen only for its ascetical value, in a purely individualistic sense. That is, I submit to a superior simply because this surrender of my will is an excellent exercise for fostering apatheia in myself. If he commands me to spend my time weaving baskets and then taking them apart, I am really getting somewhere regardless of how pointless the task may be. Positive error? Perhaps not in the expression of the idea itself. Its danger lies rather in the true vaIues it for- gets and the false values it begets. What has become of ’s sublime vision of the Church, where + obedience is seen as the bond of grace uniting clergy and + laity in a corporate enterprise for continuing the redemp- + tive work of Christ? But we miss even some of the central Terrence R. vaIues taught explicitly in the New Testament. The basic O’Connor, S.I. ~ Pourrat, Christian Spirituality, v. I, p. 78, indicates other, but REVIEW iFOR RELIGIOUS lesser, influences from Buddhism, Judaism, and the mystery cults. 10 Dom Cuthbert Butler, The Lausiac History o[ Palladius (Cam- 640 bridge: Cambridge University Press, 1904), v. I, p. 237, law o[ love, that virtue by which Christ’s followers should be known, is frozen out by this egocentric, calculated preoccupation with self-perfection. St. Paul, of course, speaks of the Christian athlete and the need of chastizing the body. But his characteristic emphasis is on the body of Christ, the Church. He also fled from the world to the desert of Arabia, but he did not stay there. As a Christian he feared worldliness, not the world of men; for this is the world that God so loved "that He gave his only-begotten Son" (Jn 3:16). Paradoxically, how- ever, the apostolate itself came to be viewed with suspicion as an el~usio ad exteriora, a worldly involvement un- worthy of one dedicated to perfection. For contact with men was seen as an occasion of sin, or, at best, a distraction. Fortunately for us, none of the Apostles borrowed their ideas on obedience from the Stoics. When Christ told them to teach all nations, they took Him at His word. When the corporate, ecclesial values of obedience were forgotten, the results were precisely what might have been expected. There were, of course, the tragic individuals who entered the spiritual arena to challenge all comers, racked up a whopping score of austerities, and were toppled over by their own pride. But there were mass movements more symptomatic of an ill-conceived obedi- ence. These were the gyrovagi, vagabond monks who often formed into unruly bands causing untold disturbance to the churches and exasperating the hierarchy like a thorn in the side. Order in the Church as established by Christ was threatened by anarchy. It would be grossly unjust to stigmatize early mo- nasticism as a whole with this deficiency. Yet the problem was real and widespread, and fortunately was recognized by great leaders in the monastic movement. St. Athanasius, Bishop of Alexandria, used his great influence for the spread of monachism and in his Li/e o[ St. Anthony11 gave us one of the lasting classics of monastic literature. Yet when a certain Dracontius fled to escape consecra- tion to the episcopate on the grounds that he wanted to lead a life of perfection, St. Athanasius wrote to reprove him for his error: Do not allow the monks to dissuade you, as though you were the only monk ever chosen for the episcopate. Do not excuse yourself as thdugh you would be falling back on the way of perfection. For the fact is that you Will make even greater prog- ress by imitating St. Paul and emulating the actions of the saints. You can see for yourself that once they were made minis- ters of the mysteries of God, they proceeded more surely towards the reward of our heavenly calling.** Whole Obedience

z*P.G. 26, col. 835-977. See Li[e o] St. Anthony, trans. R. Meyer VOLUME 22, 196~ (Westminster: Newman, 1950). ~Epistola ad Dracontium, 8; P.G. 25, col. 532. ~41 St. Basil the Great, whose form of monachism became the most influential throughout the East, refers again and again in his rule to St. Matthew’s description of the/-ast Judgment: "Depart from me, you cursed .... As lonl,~ as you did it not to one of these least, neither did you do it to me" (Mt 25:41ff).is He understands this passagea:; re- ferring not only to sharing sustenance with the poor but also to communicating to others the gifts of knowh:dge and grace--that is, the apostolate. For St. Basil, in fact, the strictly eremitical life is unchristian because of its in- dividualism: God the Creator has decreed that we have need of one an- other and that we be joined to one another. Moreover, the kind of charity that Christ taught does not permit that the individual should focus his attention simply on what concerns himself .... But life cut off from converse with men has for its sole purpose solicitude for one’s own individual needs. This ’runs directly counter to the law of charity, which the Apostle Paul carried out so fully; for he did not seek his own advantage but labored for the advantage of all men that thqy might attain salvation .... Now if each of us were to choose the eremitical life so that in- stead of following God’s will by fostering what is conducive to the common good, we would choose to gratify our desire for self- seeking, how would it be possible for such divided members to maintain the ties of mutual interdependence and service? Or how would we observe obedience to Christ our Head?t’ Another outstanding Father who profoundly influenced the spread of monachism was St. John Chrysostom. A recent study shows that he too had little regard for the monk who quits the world inspired by the sole desire of securing his own perfection and salvation.1~ Chrysostom’s practice bore out his teaching. He employed his monks in a highly organized missionary enterprise covering a vast area from southern Syria to the wild reaches beyond the Danube and the Black Sea. However, despite the admonitions of these Fathers of the Church and of later spiritual writers, this constricted view of obedience has persisted down to our own day. One thing that fosters it, I believe, is an oversimplified notion of the "mixed life." In this view, the religious has two dis- tinct spheres of activity: one is the interior life which aims =See St. Basil’s Regulae ]usius tractatae, particularly lnterro- gatio 4, 7, 24, 38, and 42; P.G. 31, col. 906-1052. x, St. Basil, Regulae, lnterrogatio 7, 1-2. See also Stanislaus Giet, 4. Les iddes et l’action sociales de saint Basile (Paris: "Lecoffte, 1941), 4. pp. 199-200: "Absolute retirement [in Basil’s teaching] is but a prep- aration for the active life. Once the monk has become master of him- 4. self, he is in a position to give himself according to his abilities Ter~ence R. to works of charity and the apostolate. During his own period of re- O’Connor, S.]. tirement, St. Basil had nothing else in mind except his preparation for the ministry." REVIEW FOR RELIGIOUS x~ Ivo auf der Maur, O.S.B., M6nchtum und Glaubenverkiindigung in den Schri]ten des HI. Johannes Chrysostomus (Freiburg, Switzer- 642 land: Universit~itsverlag, 1959). at the salvation and perfection of self; the other is the external apostolate aiming at the salvation and perfection of others. Such neat departmentalization implies at the outset that the apostolate does not conduce to self-perfec- tion. Bolster this with the familiar ominous warnings against "the world," "activism," .and "e~usio ad ex- teriora," and the apostolate becomes a threat---even an obstacle to perfection. This brings us back to the old error which St. Athanasius reproved in the monk Dracontius. I was once told by two religious priests that they were explicitly taught in the novitiate that their only proper motivation in works of the apostolate was to gain the merit of obedience. This is the old basket-weaving theory in more complex guise. Everything is evaluated from the standpoint of personal gain. This may explain also why even religious engaged in teaching the [aith will express concern because they enjoy their work--as though their activity were to be judged merely as a personal ascetical exercise. All are probably familiar with the comparison between the mixed life and an automobile. The storage battery is the interior life of grace. When the car is on the go, that is, when I do external works, the engine drains the battery so that it needs recharging. Here again the aposto- late is represented as a drag on personal perfection. But the analogy is incomplete. For a car also has a generator to act as a feedback, so that even while the car is going the battery is being charged. Properly understood, apos- tolic activity supplies a spiritual feedback. Self-centered obedience cuts it off. Even a good battery in a good car needs occasional recharging, but any amateur mechanic knows that a car without a generator is headed for an early breakdown. He also knows that when a car is left idle the battery goes dead. Accurate evaluation of the extent of this limited view of the religious life would be difficult. However, current spiritual literature as well as ordinary experience seem to vindicate the presumption that when Pope Plus XII de- scribed the problem he was not dealing with errors in a vacuum. Speaking to the heads of the various, religious institutes, he cautioned against two misconceptions: first, that religious life is merely a salutis re[ugium, a refuge from the tribulations of the world to a safe haven where one can tranquilly attend to his own salvation; second, that there is an incompatibility between the+ interior life and apostolic activity.10 We still need re- minding that immoderate preoccupation with self canWh~le Obedience

VOLUME 22, 196-~ X°Allocution of December 8, 1950, , v. 43 (1951), p. ~0. 643 obscure or even exclude those communal values so essen- tim in the life of a Christian, How explain the persistence o[ this incongruous motif in the pattern of Christian thought? Let me hazard a few answers. 1. The prestige attaching to the idea because of r.he rigorous austerities of many of its proponents. Even St. Basil admits that he was at first taken in by this specious appeal.17 It has all the blunt attraction of the "hard way" and borrows support from such spiritual counsels as the passage in the Imitation o[ Christ: "In proportion as thou dost violence to thyself, the greater progress wilt thou make.’’is The passage is susceptible of benign in- terpretation, but its almost mathematical formulation too easily suggests that the measure of one’s self-mortifi- cation is the measure of his sanctity. In the Collationes of the Abbot Cassian which had great influence when Christendom was spreading throughout western Europe, we read: "The goal of the cenobite is to mortify and crucify all his desires.’’19 Imitation of Christ crucified is, of course, basic. But the difficulty here is not simply that the good Abbot does not seem to allow that the cenobite might have some good desires along with the bad. It is rather that the whole function of the monk is described in a manner so negative and introversial as not even to suggest the pgsitive corporate values equally essential, to the Christian ideal of perfection. 2. The simplification of one’s life apparently involved in transferring all "decisions" (and hence responsibility) to the superior as the voice of God. One of the counsels given in the Vitae patrum, a classic sixth-century source on early monachism, stretches this notion even to the tTDescribing his earlier esteem for Eustathius of Sebaste and his followers, Basil wrote: "Since that which lies hidden within each of us is not apparent, I thought that a lowly garment was sufficient indication of a lowly spirit, and the coarse mantle, the , and the sandals of untanned hide sufficed to give assurance to me." Letter 223; P.G. 32, col. 825 A. See Saint Basil, Letters, trans. Sister Agnes Clare Way, C.D.P. (2 vols.; New York: Fathers of the Church Inc., 1951 and 1955), v. 2, p. 128. Basil discovered that the lowly garb of Eustathius covered a low spirit of ambitious intrigue which finally allied itself with the Arian heretics. ~s Bk. 1, c. 25, final verse. ~9 Collatio 19, 8. See Jean Cassien, Con]drences, ed. with French ÷ trans. E. Pichery (Paris: Cerf, 1959), p. 46. It is true that in Cassian 4. this goal, also called purity of heart, has its positive correlative in charity. But his treatment betrays the influence of the impossible ÷ ideal of angelism (acquisition, even. in this life, of immunity from Terrence R. temptations); and even in the virtue of charity the characteristic O’Connor, S.]. motivation is individualistic. That is, I perform a charitable work not because it benefits my neighbor but because it advances me in REVIEW FOR RELIGIOUS perfection. See Owen Chadwick, John Cassian, a Study in :Primitiv.e Monasticism (Cambridge: Cambridge University Press, 1950),I pp. 87- 644 88. 91-93. extent that it absolves the monk from making any moral decisions whatsoever: "When anyone has confidence in another and submits himself to him as his superior, he should not concern himself about the commandments of God, but should commit his whole will to his spiritual father; for by obeying him in all things, he will not sin in the sight of God.’’~° I think it should be frankly ad- mitted that such similes as the "old man’s staff," at least if taken in isolation, can conduce to this attitude of pas- sive non-involvement. It might also be asked how much such an attitude contributes to the much-discussed re- tarded maturity observable in some religious. 3. Influence of secular individualism of recent cen- turies on spiritual doctrine with consequent deficiency in social consciousness. It is interesting to compare the ideals in the social o[ recent popes with in- dividualistic values still presented as "ideals" of Chris- tain perfection. 4. Injudicious presentation of "detachment’.’ in early training. Granted that at the outset there may be need to "bend the leaning tree in the opposite direction"; yet the Christian idea is at least as much concerned with attachment as it is with detachment~ This attachment (love) must embrace the Church, Christ’s members, people. But in the individualistic context, "people," even my fellow religious, can too readily fall into the category of’ "creatures" which I "use" to foster my own perfection. In a widely-used edition of the Imitation of Christ with "Practical Suggestions" at the end of each chapter, we are advised "never to look on our neighbor but in order to avoid his faults and to imitate his virtues.’’~1 And this is given in answer to the question: "Why are we Christians?" Fortunately for the man who fell among thieves, the good Samaritan could look on his neighbor and see more than a mere means for personal advantage. 5. The tendency of some superiors to foster in their subjects the passive, "old man’s staff" emphasis in obedi- ence because it curtails initiative and renders the process of governing more simple. 6. Misinterpretation of the truth as expressed, instance, in the catechism: "God made me to know Him, to love Him, to serve Him in this world and be happy with Him in the next." It is correct to say that this radical ÷ purpose in life, this God-given vocation, must take pre- ÷ cedence over all other aims or quests. Clearly there is, then, a legitimate self-interest even in spiritual matters. ÷ But this Christian self-interest can be distorted into an Whole Obedience

Vitae patrum 5, 14, 12; P.L. 73, col. 950 B. VOLUME 22, 1963 ~Thomas a Kempis, The Following o] Christ, trans. Richard Challoner (Portland, Ore., 1925), p. 106. 645 unchristian self-centeredness. This can occur if all use of creatures in the p.rocess of striving for perfection becomes a too nicely calculated subordination of everything to ,ny own individual purpose in life. An illustration may help to clarify this point. Let us suppose that a mother is earnestly trying to be- come a perfect mother. In this quest for perfection she ¯ works hard at raising her children and doing fill *:he things that a go~sd mother should do. If, however, she is motivated only by duty or improving her character or even gaining eternal merit for herself, she is a gross cari- cature of mother love, regardless of her degree of "morti- fication" or the "virtues" with which she may be adorned. She is out for herself--and in a mother, such motivation is a monstrous parody. She is like a diligent orphanage matron concerned only about her salary and ultimate pension. The thing that makes maternal love not only beautiful in the eyes of men but meritorious in the eyes of God is precisely its selflessness. There is a significant paradox here. Charity must in a real degree be forgetful of self if it is to be perfective of itself. "Charity," says St. Paul, "is not ambitious, seeketh not her own" (1 Cor 13:5). Perhaps this idea is obvious with regard to a mother since the very term "mother" is relative. Hence the perfec- tion of motherhood cannot even be conceived except in relation to both her actions and attitudes towards her children. But the idea should be .no less obvious with regard to a Christian, for "Christian" is no less a relative term than "mother." By baptism we were made relatis;es, brothers to one another, and our perfection consists in the perfection of that relationship, in love. We :might possibly eva’Iuate the perfection of, say, a statue con- sidered simply in it.self, in isolation from other things. An art critic might even draw up a list of the artistic virtues which are manifest in the work. But such an approach is utterly inadequate in evaluating Christian perfection. The Christian is not an absolute. Even if I aid someone in distress but am motivated not by compassion but simply by the merit I can gain, I have shriveled the beauty of Christlike love into a thing of avarice. When Christ told us to love one another, He did not mean we should just go through the motions. Certainly there is danger of a kind of self-forgetfulness ÷ which sacrifices the safeguards of the interior life to the ÷ hustle and .bustle of "activism." But there is an opposite ÷ ¯ extreme which seems to be fostered by such counsels as: Terrence R. "Watch over yourself, stir up yourself, admonishyourself; O’Connor, $.]. and whatever happens to others, neglect not yourself.’’22

REVIEW FOR RELIGIOUS There seems to be something wrong with charity that puts 6~6 Imitation o] Christ, Bk. 1, c. 25. others in such a frankly subordinate place, something that would cause external works to be viewed with reserve or even suspicion and that would strip zeal of its sponta- neity. So it is with obedience in the framework of Christian perfection. Since charity is the form of all the virtues, obedience must be shot through with. charity, with that Christian love which sincerely seeks the good of those loved. Obedience to legitimate authority in the Church is not only good for me, it is good for the Church, for the members of Christ, actual or potential. Unless both values enter into my motivation, I end up with a caricature. For self-centered motivation, even in the guise of spiritu- ality, can distort the life of charity into a bogus Chris- tianity. Christian obedience is charity in action; and like charity, it bespeaks a relation to the life of the Trinity, to the life of the Church, and to the life of the individual. This is the balanced, integrated obedience of valid Chris- tian tradition. It.is a holy obedience because it is a whole obedience.

4.

4.

Whol~ Obedience

VOLUME 22, 1963 ROBERT J. KRUSE, C.S.C. Obedience in the Religious Life

In our treatment of authority in religious life (1L~v,Ew FOR R~LmXOUS, September, 1963, pp. 527-35) we pointed out that Christian life is eschatological as well as incar- national in character. That is, Christian life looks beyond temporal chaos to that establishment of eternal order which is the term outside Himself of God’s provident ac- tion in the universe. And if this is true of Christian life in general, it is pre-eminently true of religious life which one might characterize as a sacrament of eschatology, that is, a visible sign bearing efficacious witness to man’s final destiny. It is in the light of this viewpoint that we will develop our reflections on obedience in the religious life. Theologians today lay great stress on obedience as a total commitment to a unique way of life, a life according to the counsels of the . Thus one author affirms: "It is not therefore.., the primary notion of obedience to surrender one’s will to a human superior, but to sur- render one’s will to a definitely constituted form of life approved by the juridical and mystical Church.’’1 And another author discussing the same subject declares: Religious obedience should by no means be considered pri- marily as obedience to individual commands, nor is it even the abstract notion of a general readiness to fulfill such com- mands. Primarily it is the permanent binding of oneself to a definite mode of life ... to life with God within the framework of the Church .... Obedience is a permanent life-form giving ÷ man a Godward orientation .... Obedience is the acceptance of a common mode of religious life in imitation of Christ Robert J. Kruse, according to a constitution, which the Church has acknowledged C.S.C., is a to be a true and practical expression of a divinely oriented member of Holy existence? Cross Fathers Semi- nary; North Easton, And again: "The proper and essential object of religious . 1 Robert W. Gleason, S.J., To Live Is Christ (New York: Sheed REVIEW FOR RELIGIOUS and Ward, 1961), p. 158. ~ Karl Rahner, S.J., "Reflections on Obedience," Cross Currents, 6,t8 v. 10 (Fall, 1960), p. 370. obedience is an abiding way of life according to the evangelical counsels.’’3 And finally: To make a true act o[ obedience.., demands a certain level of maturity. It demands that one has put aside at least to a significant degree any childish or adolescent qualities and that he has assumed the responsibility of making a total dedica- t~ort of himseR to God.’ These selected excerpts from various authors provide us with some idea of the stress being laid upon obedience as a total .commitment to a theocentric way of life. Obvi- ously this theocentric way of life is first and foremost a way. That is, our life with God is by no means perfect now in time. Rather it is on the way~ in progress as it were, towards perfection beyond time. In other words the religious life ex professo looks beyond present life to future life, beyond the way to the end of the way, beyond pilgrimage in exile to welcome in our Father’s house. The texts cited above indicated that obedience consti- tutes a total’ commitment to a God-oriented way of life which was further described as a life according to the evangelical counsels. Ultimately, of course, the d~egree of a person’s commitment to God can be measured solely in terms of his love,~There should be no confusion on this score. The dominion of charity over one’s entire life- activity is the decisive scale of a God-oriented way of li~e. "This is my commandment, that you love one another as I have love.d you" (Jn 15:12). And again: "By this will all men know that you are my disciples, if you have love for one another" (Jn 18:35). And finally: "Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and the first commandment. And the second is like it. Thou shalt love thy neighbor as thyself" (Mt 22:37-39). How, then, do the evangelical counsels contribute to the rule of charity over our lives? That is the critical ques- tion. While it is true that the counsels are not in them- selves and absolutely speaking necessary to perfection, it is also true, as one authority expresses.it, that "they con- tribute greatly tO it (perfection) inasmuch as they remove many impediments which usually render more difficult the dominion of charity over one’s whole life.’’5 Thus the boundaries of our problem are circumscribed. We must investigate how obedience contributes to the dominion of love over our entire lives, bearing in mind the while that such a rule of love is essentially God-directed and looks

S Rahner, "Reflections .on Obedience," p. 371. Obedience ~ Richard P. Vaughan, S.J., "Obedience and Maturity," REw~w fOR RELm~OUS, v. 21 (September, 1962), p. 424. VOLUME 22, 1963 n de Guibert, S.J., The Theolog), oI the Spiritual LiIe (New York: Sheed and Ward, 1956), p. 67. 6,t9 beyond time for the perfect establishment of its reign over our hearts. Upon analysis it appears that each time a superior gives a command in the religious life one of two possible situations is created. We are speaking, of course, of com- mands which are not in themsdlves sinful. Either I:he command is supernaturally enlightened---in harmony with the inspirations of the Spirit of Christ both in its conception and in its issuance; or the command is super- naturally deficient--out of harmony with the inspirations of the Spirit of Christ either in its conception or in its issuance. To put it very simply, the superior’s command may be either holy and wise or unholy and lacking wisdom, though not in itself sinful. Commands, in other words, may be either good or bad. To be good the com- mand must be good in every way. That is, a holy inspira- tion must spring from a good heart and be communi- cated with good will. To be bad it suffices for our present purposes that the command be vitiated in any way what- soever--whether by reason of bad judgment or by reason of ill will in either conceiving or issuing the order. Hav- ing established these basic distinctions we are now ready to inquire how in each case obedience contributes to’the rule of love over our hearts, that is, to the rule of God over our hearts. Actually, the first situation presents practically no problems. The second, however, presents some very challenging problems. We will treat the first alternative briefly and then discuss the second at greater length. It is evident that the subject’s .obedience to a wise and holy command must be sanctifying given the very char- acter of the ~ommand. What, perhaps, is not so evident is the importance of a free inner acceptance by the re- ligious of the will of his superior. Mere external con- formity has of itself no moral significance as far as the subject is concerned. Order and discipline are imposed and maintained in a prison or in a concentration camp but obviously there is no meeting of minds nor oneness of wills in such institutions. Authority simply commands and is obeyed mechanically without the subject’s making any attempt to embrace the will of authority as some- thing of value. On the contrary, in the religious life: "The subject does not substitute the will of his superior as an extrinsic thing for the free intelligent activity of his ÷ consciousness, but accepts the will of the superior and ÷ freely makes it his own so that he understands and ful- ÷ fills it with intelligence and love.’’6 Therefore in forming Robert ~. Kruse, the obedient religious it is very necessary to emphasize CM.C. that obedience does not involve a blind abnegation of all

REVIEW FOR RELIGIOUS personal responsibility. No one may, so to speak, simply 650 s Gleason, To Live Is Christ, pp. 144-45. hand over his conscience to another, thus fancying him- self relieved of all further decisions. Kather, every com- mand of the superior demands a new and freely willed act of obedience on the part of the subject. The very fact that one is obliged not to obey a sinful command implies that the subject is obliged to Weigh the morality of all his actions--including those commanded in virtue of obedi- ence. Unwillingness or reluctance on the part of the sub- ject to obey the good command gives evidence of a want of good will or a lack of generosity on the subject’s part. In such a situation it is extremely important, particularly in the case of younger religious, for the superior not to be satisfied with the merely mechanical execution of his command. The superior must bend every effort to effect- ing a genuine conversion of will on the part of the sub- ject, for without such a conversion obedience is void of moral value for the subject. In all such cases what is in- volved is a conflict within the subject between self-love and self-will on the one hand and the love of God and the will of God on the other. It is the superior’s duty patiently and perseveringly to return to this theme mak- ing very explicit just what is at stake in the subject’s re- luctance to obey. In this regard the superior must make a practical decision regarding the degree of generosity which may reasonably be expected of a religious at vari- ous stages of his formation and throughout his subse- quent life as a religious. If on the one hand he should not be unduly dismayed by a want of generosity occasionally demonstrated by his subjects, on the other neither may he permit a subject habitually to resist the demands of obedience and to continue unchallenged in this self-cem tered posture. The reason is at hand. Such resistance af- fords clear-cut evidence of a strongly egocentric personal- ity, one hardly suited for the religious life. The truly critical issue, and the superior should not tire of repeating it, is whether self-love or the love of God shall rule the subject’s behavior. Furthermore, pre- cisely because the will of God as manifested by His rep- resentative is often at odds with self-will, its fulfillment will be painful and demand sacrifice. This pain and sac- rifice should be clearly perceived as the participation in the mystery of the cross which in fact they are. Indeed thanks only to such sacrifice does a man win a personal share in the mystery of redemption. Essentially redemp- tion involves the putting to death within us of our self- searching and a corresponding bringing to fuller life within us of our pursuit of God. Self-love alone imprisons Obedienre us spiritually and only its death will free us to lead a godly life--a life which looks beyond the pleasures which VOLUME 22, 1965 the transitory indulging of self-will affords to the joys 651

~IIIIIIIIL-- which the enduring attachment to the divine will assur~:s. Obedience generously exercised is a cross for self-love, a cross on which self-love begins to suffer death; and with its death the love of God knows fuller life, begins to rule more totally both our conduct and our hearts. With these relatively sketchy but, we think, salient remarks we shall go on to discuss the second alternative proposed above. Stated in the broadest possible terms the problem is simply this: How is the subject to respond to a command which is in fact a bad command, that is, a command vitiated by poor judgment on the superior’s part or by ill will in either the superior’s conception or issuance of the command? Actually, the presence of ill will in the superior can be dispatched rather easily. We take it for granted that the superior can sin in commanding some- thing not sinful, something, in fact, which may prove very salutary in the extension of the rule of Christ’s love over men. It is regrettable, of course, that the.superior is not himself dominated by charity in his relationship with his subjects; and for this the superior is culpable. But the superior’s personal culpability in no essential way jeop- ardizes the attainment of truly praiseworthy goals given the basically sound character of his command. Certainly the subject’s obedience under such circumstances ’may well be more painful as a consequence of the superior’s shortcomings, but equally certainly this-increased diffi- culty does not alter the case substantially. But the situation is altered substantially when the su- perior’s command may be termed an ill-advised or bad command not by reason of any ill will on the superior’s part but rather as a consequence of his poor judgment or lack of prudence. In other words, we have the case of an imprudent command which in point of fact Christ our Lord would not Himself have issued were He .in the su- perior’s place. How can obedience to such a command be construed as conformity to the will of Christ? What, practically speaking, should be the subject’s response to such a command? These are, it seems, the most difficult problems raised in any discussion of obedience. First of all, let us make it clear that the religious has not only a right but an obligation to voice respectfully his reservations regarding the wisdom of some com- mands. The constitutions of religious communities ap- 4, proved by the Holy See provide for such protestations as 4, well as for recourse to higher superiors on those occasions 4, when a lower superior’s decision seems to be ill-advised. Robert 1. Kruse, Such provisions should by no means be interpreted as mere concessions to human frailty: On the contrary, these provisions are very positive in character and demand of REVIEW FOR RELIGIOUS a religious subject the exercise of a high degree of~ virtue. Once more we must insist that a religious does not~ simply forego all exercise of personal responsibility as a conse- quence of his vow of obedience. Occasions ,can and do arise when a subject’s fundamental integrity as a Chris- tian demands that he speak out. To remain silent would be to betray his Christianity. Often, though, it is easier to remain silent, and specious arguments--borrowed for the most part from a naive conception of obedience-- seem to authorize holding one’s peace. Because holding one’s peace seems to preserve domestic tranquility does not mean, however, that holding one’s peace is always the genuinely heroic course of action. Writing on this matter one of the most accomplished theologians of our century has declared: The truly obedient religious does not accept commands with indifference but with love, a love springing from his ardent striving to do the will of (god .... This implies that if a person wishes to obey well he cannot be disinterested regarding the appropriateness of the orders which he receives .... Indeed one may and sometimes one must object to an order, but al- ways in a spirit of submission and in the purest possible desire to see the will of God accomplished. An obedience which would not protest might well be a sign of lukewarmness in the service of God/ Certainly we do not envisage such protestations as commonplace, Nor do we intend by our remarks to sanc- tion the carping attitude of cranks within the religious community. Before any protestations are made it is es- sential that the religious engage in a prayerful inner searching--as detached from all self-interest as possible. Only when he is honestly convinced in the light of super- natural truth that a superior’s decision is imprudent should the religious protest, having recourse if need. be to higher authorities. Furthermore, such a protest must be both inspired by charity in its conception and per- meated by charity in its pursuit. Finally, the religious must be prepared to accept the final decision of his su- periors-whatever that decision proves to be. While the subject has a moral obligation in certain situations to question the wisdom of a decision and to make @pro- priate ,protestations, the subject also has the moral ob- ligation of obeying willingly once such protestations have been voiced. And this raises the last and most di~cult of the questions which we wish to consider: how obedience to a command which objectively considered is a poor4. command can be subjectively sanctifying. 4. Earlier we emphasized how religious life is eschato-4- logical as well as incarnational in character. An appre- ciation of the essentially ultra-temporal orientation Obedienceof

VOLUME 22, 7 Emile Mersch, s.J., Morale et Corps Mystique (Paris: Descl~e 1963 de Brouwer, 1949), v. 1, pp. 269-70. religious life seems critical in the resolution of our pres- ent problem--as it is also critical in the resolution of many analogous problems. What problems do we have in mind? We have in mind problems such as those of death, sufferingl sin, and the like. Or, to put it another way, we have in mind all those phenomena which appar- ently threaten man’s full position of life, which appar- ently jeopardize the possibility of humanity’s total adher- ence to the truth and total commitment to the good. It is precisely the crises which such problems precipitate that teach a man the essentially limited competenc~.’ of the temporal order to satisfy his noblest yearnings. Even as man recognizes within himself a desire for wisdom which knows no frontier and a quest for the good which knows no rest, even so does man experience the frus- trating of his desires and of his quests. This frustrating is critical in the spiritual life and of vast significance. It is necessary that man encounter questions which surpass his pow.ers of comprehension. In his very encounter of such vexing questions--the why of death, of suffering, of evilwman’s finiteness is branded on his soul as he strug- gles for insight. "But neither intellect nor will, neither man’s power to know nor his need to love come out of the struggle satisfied. All too often he is left with no ra- tional solution but only with apparent brutal rejection of the good and the noble. And the more totally a soul is committed to the pursuit of what is true, what is good, and what is beautiful, the more painful will be his experi- ence of the false, the evil, and the ugly. This pain has mysterious significance---efficacy borrowed from the mys- tery of the cross. For in the profoundest sense nothing is more false, more evil, and more ugly than the cross of Christ. That is to say, nothing reveals with more terrifying and bril- liant clarity all of man’s ignobility than the cross, At the same time the cross also reveals Christ our Savior’s solidarity with all humanity in its fallen condition. Freely, obediently, and with consummate love our Savior foregoes the divine glory to which His holy humanity has a right. "And appearing in the form of man, he humbled himself, becoming obedient to death, even to death on a cross" (Phil 2:7-8). For many this mystery is indeed a "stumbling-block" and "foolishness," but for those gifted with belief, with God’s vision of reality, it is rather the 4. supreme manifestation of "the power of God and the wisdom of God" (1 Cor 1:23-24). Robert ]. Kruse, For even as the cross reveals the evil condition of man’s C.S.C. [allen nature, it also invites man to transcend that condi- tion. This it accomplishes in virtue of its very want of REVIEW FOR RELIGIOUS intelligibility, its very lack of rationality, its awesome absurdity. Man stands before the cross in utter consterna- tion capable only of stammering: "How can this be? How can God permit this most evil and false of deeds?" And man can only respond in terms of a divine love the depths of which he can never hope to fathom in time simply because it is divine and infinitely surpasses all that is not divine. Yet, withal, the reality of the cross remains; and even if man cannot fully comprehend it neither can he possibly ignore it. And what conclusion does man draw from the mystery? That the unintelligible, the irra- tional, the imprudent, the ill-advised, the ugly somehow find in loving adherence to God intelligibility, ration- ality, prudence, wisdom, and beauty. And all these qual- ities are discovered solely in the exercise of docile, obe- dient love. For a religious can be certain that as often as the com- mand with which he is confronted seems void of wisdom, just so often does his obedience constitute a personal participation in the folly of the cross. It is pre-eminently by obedience in such a situation, a situation characterized by an apparent lack of wisdom on the part of superiors, that the religious bears most glorious witness to the God- oriented nature of his vocation. For here to a unique de- gree does all possibility of self-love and selLinterest escape man. Here to a unique degree does the possibility of a truly disinterested love of God invite man. Here does man’s profession of a destiny which transcends the tem- poral order find most vital expression. For there simply exists no satisfactory explanation within time for some commands, just as there exists no satisfactory explana- tion within the created order for the existence of physical and moral evil. And in man’s very admission of his in- ability to resolve these most searching of dilemmas, hu- manity’s soul is purified of all self-glorification and laid bare [or the saving action of God. In his experience of the cross, man learns the necessity of adherence to God. In his experience of the shallowness of human wisdom and the fragility of human goodness, man learns to cling to the eternal God who alone can establish out of temporal chaos and incompetence an abiding order of truth and of love. Only in the light of the essentially God-oriented and extra-temporal character of his religious profession can the subject ever hope to understand how the ill- advised command can be the will of God for him. The religious must recognize in his fulfillment of such a command the most perfect possible sharing in the mys- tery of the cross. The cross remains eternally the supreme testimony of our Savior’s loving obedience. The very ugliness and stark evilness of the cross serve to floodlight Obedience the loving obedience of the Savior, the commending of His spirit into the hands of His Father. And only there, VOLUME 22, 196~ in absolute commitment to the Father, in the most per- fect of self-givings--a self-giving devoid of all creaturely glorification---only there does humanity find itself truly glorified in the hands of the living God. Thus does man in virtue of a love,inspired confiding of his destiny into the hands of God his Father pass with Christ from death to life. Self-glorification is essentially death-oriented sim- ply because the creature has no power to confer life. By obedience to God in circumstances which defy all crea- turely interpretation man. displays his willingness to break the bonds of the created order with all of its re- strictions and enters into the sphere of the divine. Love alone is capable of animating such a mortification of creaturely glory. Love alone is capable of inspiring such a testimony to divine glory. So that as a consequence of his love man passes from a death-directed to a life-flooded condition,s In summary we may assert that every act of obedience is a participation in Christ’s passover from death to life. And in proportion to .the love which the act of obedience de- mands will the religious experience more perfect trans- formation in Christ. So, too, we can understand how love redeems even the apparently less perfect act sometimes commanded by superiors. Just as Christ’s love redeemed the cross of its folly. And the term of obedient love shall be for the religious a participation in the glorified hu- manity of the risen Savior. With Christ and in Christ the religious by his obedience puts to death man’s will to self-glorification--a self-glorification essentially incompe- tent to satisfy man’s longing for life. With Christ and in Christ the religious by his obedience adheres, to the living God, and there in total loving commitment to God. dis- covers even now in time a sure pledge of that future risen glory he shall enjoy for life eternal. s For a further development of these ideas, see Rahner, "Re- flections on Obedience," pp. 372-74.

÷ ÷

Robert ]. Kruse, C.$.C.

REVIEW FOR RELIGIOUS 656 ANGELO P. O’HAGAN, O.F.M. The Lord Is Nigh

"He who testifieth these things saith, ’Yea, I come quicklyl’--Amenl Come, Lord Jesusl" (Ap 22:20). The first Christians were acutely aware that the drama of re- demption still lacked its final act, that "this Jesus, who hath been taken up from you into heaven, will come after the same manner wherein ye have beheld him going into heaven" (Acts 1:11). Indeed at the very climax of His trial before the Sanhedrin, our Lord Himself had an- nounced His return upon the clouds of heaven, filling the prophet Daniel’s image of the Son of Man with new meaning (Mk 14:62). And the early. Christian preachers constantly exhorted the faithful to a holy way of life on the grounds that "the end of all things is at hand" (1 Pt 4::7) and "but a little time, and he that is to come will come, and wil! not tarry" (Heb 10:37). This same awareness still vividly colored second gen- eration Christian writings.: the cries out at the close of its liturgy, "May Grace come, and this world pass away .... Maranatha!" (10:6); and we know that mille- narists, who hoped Christ would soon come to establish a temporal kingdom on earth, were numerous even in offi- cial circles. Further, that some second generation Chris- tians had become bitter and disillusioned in their hopes is implied by 2 Peter’s reference to the mockers who "shall say: ’~Where is his promised coming?’ " (2 Pt 3:4). This attitude of the early Christians puzzles us, partly because it is so different from our own attitude, but even more because it seems to have been a false attitude--after all, Christ in fact did not returnl However this puzzle- ment can be removed and its removal may well reveal a weakness in.our own attitude to Christ’s return even more Angelo P. O’Hao gan, O.F.M., is than a fault in that of the first Christians. The mistakelector of Sacred some early Christians fell into is indicated by the text Scriptureof in St. Paschal’s College; 2 Peter just quoted and by the attitude of, say, the Mon-Albion Road; Box tanist millenarists. Their fault was to pin their wholeHill, E. 11; ¥ico faith on an immediate return of Christ. This could toria;in . fact but lead to disillusionment. However, the correct early Christian attitude, which was but the mentality of VOLUME 22, 1963 the Scriptures, is a different one; for interspersed among the many texts holding up the shortness of time as a warning is the continual stress on the mystery of the pre- cise hour of judgement: "But about that day or the hour no man knoweth.., nor yet the Son, but only the Father" (Mk 13:32), and St. Paul warns the Thessalonians, "Touching the coming of our Lord Jesus Christ... that ye be not readily shaken out of your right mind.., as though the day of the Lord were upon us" (2 Th 2:1.-2). In the New Testament, then, the exact moment of the great "day of the Lord" remains essentially part of the mysteriousness that characterizes every theophany, all rev- elation. Admitting this essential ignorance, however, how can one explain the urgency which the Scriptures and early Christian writings record? What does the New Testament itself wish to tell us by stressing the imminence of the coming so emphatically? Certainly not merely that some Christians made the mistake we have referred to of pin- ning their whole faith on a chronologically immediate return of the Lord. No, the purpose was primarily posi- tive. It aimed at showing the actual Christian response to our Lord’s promised return, a response which, because of Scripture’s nature, was actual not merely once upon a time but forever actual, relevant for all ages. In detail, then, the content of this attitude of the first Christians was a strong faith in Christ’s promise to return and with it a firm hope in the fulfillment both personal and cosmic which is implied in Christ’s final glorification; further, and coloring that faith and hope, a loving longing that this return of the Lord be soon. "Come, Lord Jesusl" (Ap 22:20) is the cry of those who have seen the Son of God in the flesh find touched Him with their hands (1 Jn 1:I) and long to see Him again. This longing of eyewitnesses and of those who had listened to eyewitnesses’ reports explains to a degree the sense of urgency in early Christianity, but it does not give the full explanation. The real key to the understanding of this feeling of urgency is that the coming of Christ, theParousia, was believed to be essentially near when- ever it was to happen. Whatever the external time ele- ment, the return of the Lord was felt to be intrinsically imminent, that is, near of its very nature. The effect of this was to create a situation of highly activated expecta- + tion and moral urgency; for this essential immediacy of + the end was not the by-product of a religious attitude but ÷ a reality, an historical dimension which itself produced and urged that all-embracing moral state called watch- Angelo P. O’Hagan,O.F~M. fulness: "Watch ye... lest he come suddenly and find you sleeping" (Mk 13:35-36). This is the urgency which REVIEW FOR RELIGIOUS the first Christian writings put before us in all its aspects. 658 Early Christianity did in fact very commonly expect the return of the Lord to be soon also in the chronologi- cal sense, although it by no means pinned its whole faith on this expectation the way certain extreme groups did. Nevertheless, it would be bad method to take this fact as point of departure or to give it prominence here. For even if such a starting point did lead us ultimately to the basic Christian attitude to Christ and time, it would still run into too many difficulties along the way. It would stir up the dust of many old disputes on Scripture and tradi- tion and might even create new problems of its own. Indeed, for an article of this size it would be but a red herring since it is encumbered by that very historical mentality we are trying to transcend. To explain accurately the Parousia’s essential immi- nence, it is not enough to say that the return of the Lord was felt as an event which of its nature could happen at every next moment. Of course this would be true since it would in fact partially rise above the merely chronologi- cal, investing each actual hour with the religious quality of being potentially the last. However, the primitive Christian approach goes further than this and completely transcends chronological time, that is to say the time of the clock and of human history. It substitutes religious time for this ordinary time of. ours. For God’s world was known to’be above human chronology and man himself was seen as sometimes raised by religious experience into God’s paratemporal .sphere. Now at last the Son of God had come among us; and this great theophany .had ele- vated human nature and destiny as had none before it, since it was a truly permanent incarnation of the Word. So Christian history, or .better the Christian happening, shared rather in the absoluteness of the divine world than in the merely relative reality of chronological time. Examples will clarify this feeling for the dimension of religious or sacral time:, a person in ecstasy stands outside (ek-stasis) his physical and historical environment; he may be unaware of the passing of even psychological time; he exists in the world of God and shares in a human way in what could be called by analogy God’s time. Again, Christians of all periods see some true identifica- tion of the Mass which happens every day with the Last Supper and Calvary which happened once two thousand years ago, This is a correct view because Calvary, as act of the God-man, broke through the barrier of historical time4. and happened, or rather simply happens, in the religious÷ time-frame. This mode of thinking was most certainly4. that of the early Christians and indeed is found even Thein Lord most primitive races in relation to the periodic re-enact-is Nigh ments of their ceremonial myths. Therefore, when cele- brating their Eucharist, the early Christians were not hampered too much by a materialistic notion of histor- ical.man and so could more easily than we transcend the past years between their celebration and the Last Supper, seeing both correctly as parts of one broad religious pres- ent. In like ’manner, then, they could easily transcend the historical future and see the consummation of the Chl:is- tian happening in the Parousia as even now due to occur. For in their frame of reference, its proper one as a re- ligious event, the Parousia was and indeed is now due to happen, that is, it is essentially imminent. This is basicMly what the first Christians meant by "nigh." For the early followers of Christ, the immediate moral e~ect of this sense of urgency engendered by eternffy’s compressing time into a present was, as has been men- tioned, an attitt~de of watchfulness which sums up the detailed preparedness of a good life as inculcated by the numerous New Testament and sub-apostolic example:~ of early Christian hortatory writing and preaching. How- ever, there were many other results too; for example, the missionary zeal of a St. Paul for which this true sense of imminence supplied a radical activation. Another whole set of instances might be found in the liturgical life of the early communities: the tension between sacral and chronological times which affects the liturgy of the Dida- che has already been hinted at; the underlining of the es- chatological quality of Christian assemblies, that is, the acute consciousness that these prefigured elements of the fulfillment Christ’s final return is to bring about; again, the Eucharist which, because of its properties as a history- transcending act, looked not only backwards to the Last Supper and Calvary but forward as well. St. Paul sees as its function to "proclaim the death of the Lord, until he come" (I Cor I1:26). The last few words~of the quotation are a statement not merely of extrinsic duration but even more of intrinsic qualification: like the manna of old the Eucharist is for a short while, a foretaste of the delights of ~he Promised Land and prefigurement of the new wine of the realized Kingdom of God. Now the final point must be made. This attitude of mind we have been describing seems to have been a fundamental one in primitive Christianity. Now, were the Church of today to have abandoned this attitude together with the results which flowed from it, either Christ would have failed His Church or the first Chris- ÷ tians and even the New Testament would have ’been ÷ wrong. These are not real possibilities, so this basic atti- 4. tude of mind must still be liv!ng on in the Church in Angelo P. O’Hagan~ actual fact. And closer examination reveals that this O.F,M. really is so: there does survive a vigorous faith in C, hrist’s revelation of a return. In fact, all through Christian his- REVIEW FOR RELIGIOUS tory there have been not a few extremists at all times ’who 660 were ready to pin their faith on the chronologically ira- mediate institution of Christ’s final kingdom; we still find, secondly, a hope in that return which, though even today still essential and living, unfortunately retains now but little of the warmly human longing that once char- acterized it. But the essential urgency of the present Church’s expectation of the Parousia is seen most clearly in a third element, namely, the effects" it continues to have in the life of modern Catholics. For example, their attitude to death brought about by the transference of much of the significance of the last day to the. death of the individual--to the end of each man’s .history as having substantial continuity with the end of all history. Again, the sense of imminence which has survived everywhere in the Church’s liturgy. One could take as amost significant example the Epistle and Gospel of the first Sunday o~ Ad- vent: the stress on the second coming of our Lord at the beginning o~ the season which prepares the Church for His first coming unambiguously links the two comings in a sphere which is .not historical but liturgical, sacral, religious. And a most important example, the celibate state. Virginity has its most radical explanation as em- bodiment of the love of a Church awaiting the imminent arrival of her Spouse. This is so because of its nature celibacy symbolizes that man’s ordinary history and the generation of descendants has ended and that the final age where procreation ceases has already been inaugu- rated and, as it is a religious dimension, is even now due to be brought to actual completion. Nevertheless, it takes some thought to penetrate to this basic Christian way of thinking and to uncover it in the present Church. Therefore many of us modern Christians are comfortably, at least too comfortably, at home in this passing world, long for no return of our Lord, and rob our religious lives of that sense of finality and imminent fulfillment which the double coming 6f Christ should give them. As a remedy and a guide, we are safe in taking the core of the New Testament attitude to the Parousia and are advised to rethink in that light the various as- pects of our religious life: our vows, for example, our reception of the sacraments, and so on. For us just as truly as for the first Christians, "The Lord is nigh."

The Lord Is Nigh

VOLUME 22, 196~, 66! RORY WELCH, O.CARM. Sensitivi: y

Beauty has been described as that which pleases us when we look at it. But that .brings up the question: how often do we really look at something? To really look at something and see it as it is requires more attention than most of us are willing to give. We may take our aware- ness of things for granted; yet, as Peguy once warned, it is necessary "to see what one sees." What do we see? We see the room we live in day in and day out, the desk, the lamp, books. We see the tools of our profession, the materials of our recreation, the good for our sustenance. Every day we come in contact ’with these items, yet rarely do we notice them as they really are. Our sight swipes across the objects with little regard for their form, color, or setting. How often have we been amazed by a photograph in a magazine picturing some common item we have seen innumerable times, but never with the beauty caught in the photograph? It makes us realize that there is more here than meets the eye, our eye at least. It takes an eye that is receptive, alert, to see that beauty. It requires some sensitivity. In our daily routine we have occasion to "see" much more than material objects. Along with the sights of na- ture and those afforded by our everyday environment, people and situations are waiting our perception. Many times we can be as insensible to a person with whom we continually live as we are to our toothbrush. Situations may be developing around us and we do not have the faintest idea of their existence. "Seeing" with the physical eye is not so much in question here as is our awareness of, or sensitivity to, life. Sensitivity enables us to live life more fully. It protects Rory Welch, against the danger of a superficial existence which has O.Carm., resides at concern only for self. Small points can be indicativd. A Whitefriars Hall; 1600 Webster Street, person who can never remember the names of the people N.E.; Washington he meets frequently is guilty of not paying enough atten- 17, D.C. tion to them. People want to be known; it is human. To be met by a blank stare or, worse, someone else’s name REVIEW FOR RELIGIOUS can be an unnecessary hurt to a person. We should realize this fact and make an effort to concentrate on the people we meet and not on the impression we are trying to make. So much of life is seen as a television set which exists for our pleasure. We tend to "turn off" portions because it would require a little attention to enter into the scene; and we do not want to make that effort if we can be quickly satisfied somewhere else on the set. At other times we will watch the same mediocre show week after week and never even bother to try "tuning in" another view. To live with sensitivity requires moving slowly through life with perception. Among other things it means realiz- ing what people should be to us and what we should be to them. Merely using people does not require living deeply. We can use furniture with as much though.t. Sen- sitivity allows us to establish contact with others below the formal surface communications~ Our speech can be very utilitarian when we merely impart information or limit ourselves to phrases demanded by common courtesy, Here we are communicating at a low, impersonal level. On a higher level speech becomes self-expression and we reveal something of ourselves. It means making an effort to put ourselves into our speech and trying to address it to another whom we see as a person. To understand a person and develop empathy with him requires being aware of his background, moods, tastes, hopes. We should consider these and any other aspects of the person which will help us to understand him and aid him. Being sensitive to these modifiers helps us to put ourselves in someone else’s position and, conse- quently, to know what he is experiencing, what he needs. Maybe what he needs least of all is us; but in that case we can keep ourselves from adding to his problems. Each person is unique. Learning to respect the individ- uality of others is important for our relationships. In a religious community, for example, it is the person who is kind and considerate; rarely involved in arguments, able to join in any group conversation, never noted for em- barrassing others or accidentally injuring them, who is probably a person having great sensitivity for others. This person thinks in any situation before speaking. He con- trols his expression with an eye to future consequences. Something said in an offhanded manner may not appear to disturb anyone at the time, but in some people remarks cut a deeper course and effects come to the surface later. At the same time, the person who is thinking of other÷ people will not easily be cut by a passing remark himself because he is quick to realize the nature of the remark,÷ momentary and hardly premeditated. Some people, especially younger religious, require the understanding usually found in a mother or father. Our fellow religious no longer have their parents’ ready aid;VOLUME 22, 196~ we must show that understanding. To take an interest in66~ their interests, to comfort them in their troubles, opens the way to a deeper communication between ourselves and others. It means having humility toward ourself and "opening upY’ to the other person so that he is con- fident we are really interested in him and sincerely want to be one with him. By taking our time and giving a little extra thought, new dimensions to life, to our work, to our vocation can be seen or forgotten ones can be recalled. For example, priests in their work with sisters might be able to see each one as a unique individual with her own special character, personality, problems, and not just as one of "the nuns." Sisters want their individuality respected, and it will take a sensitive priest to ensure satisfying this request in his conferences and in the confessional. Again, if a priest could stop a moment when writing his sermon for the people and make an effort to hear his ser- mon with their ears and in their circumstances, his words could be better directed for a more telling effect. He has to be able to recognize the true needs of his people ’and to find out what they are crying to hear. And then he must speak these things to them while at the same time he conveys his own conviction. By making an effort to live an intense life, a sensitive life, the religious would continually be aware of the great gift of his vocation. When he is no longer able to see the wonderment in his vocation, to view it. with wide eyes, and to find difficulty in believing that .this has hap- pened to him, he should take stock. It is time to slow down and think, again, of who he is and what has been done to him by his God. A vocation taken for granted leads to a "professional" religious. A man cannot be tak- ing humble thought who constantly acts as though he were in complete agreement with the wisdom of God,s choice of him from all eternity. He was "born to the purple," but of the Passion, not of privilege. A modern example of sensitivity in living can be found in the life of St. Therese of Lisieux. Her life, letters, and last words all testify to a fine and delicate understanding of people and their needs. For another’s happiness and satisfaction Therese could be quite clever in managing situations, even to the point of completely hiding her own natural aversion to a person. Many of the Saint’s sisters in religion never realized the control and thought behind Therese’s actions until they read her autobiog- 4. raphy. With such intensity, Therese’s life, although short, Rory Welch, had been made full. Here is her own account showing O.Carm. her manner:

REVIEW FOR RELIGIOUS There’s one sister in the community who has the knack of rubbing me up the wrong way at every turn; her tricks of 66,1 manner, her tricks of speech, her character, just strike me as unlovable. But, then, she’s a holy religious; God must love her dearly; so I wasn’t going to let this natural antipathy get the better of me. I reminded m),self that charity isn’t a matter of fine sentiments; it means doing things. So I determined to treat this sister as if she were the person I loved best in the world. Every time I met her, I used to pray for her, offering to God all her virtues and her merits. I felt certain that Jesus would like me to do that, because all artists, like to hear their work praised, and Jesus, who fashions men’s souls so skillfully, doesn’t want us to stand about admiring the facade~he wants us to make our way in, till we reach the inmost sanctuary which is his chosen dwelling, and admire the beauty of that. But I didn’t confine myself to saying a lot of prayers for her, this sister who made life such a tug-of-war for me; I tried to do her every good turn I possibly could. When I felt tempted to take her down with an unkind retort, I would put on my best smile instead, and try to change the subject; doesn’t the Imi- tation tell us that it’s better to let other people have their, way in an argument, than to go on wrangling over it? We used often to meet, 6utside recreation-time, over our work; and when the struggle was too much for me, I used to turn tail’ and run. She was quite unconscious of what I really felt about her, and never realised why I behaved as I did; to this day, she is persuaded that her personality somehow attracts me.1 It is important to note that although St, Therese had to force herself to be affable toward this person, her actions were not based on pseudo-sensitivity. She had gincere con- cern for the individual. It was concern prompted by her abiding reverence for every soul God has placed on this earth. To this awareness .and deep insight St. Therese owes much of her popular appeal. She thought and prayed her life through so that whims and circumstances never dominated her actions. We could hardly expect less from one who, as a child, found a symbol of the passing world in a faded jelly sandwich and became sad.on Sun- day evenings because gaining Heaven required many more weekdays of living. We instinctively find ourselves drawn t6 this Carmelite. There is something appealing about a person who has captured that which has eluded most others. Father James expresses it this way: -In every man, woman and child there is a soul of romance, a soul Of ~substantial goodness and aspiiation; and in their depths there is ever an answering call to the sublimest genius who can express the deep things of the human spirit. These alone are destined to live in the memories of men who, by their lives or writings, have appealed to the deepest soul of man. And it is just the one hopeful sign in a world that is sad, tragic, wounded that the Little Flower has found an answering call to the beauty that was hers from God. We can appreciate her, be it even at a distance, because deep down in ourselves 4- we feel the restive stirrings of our nobler selves, selves that are ambitious really for the God of truth and goodness and beauty.~ Sensitivity 1St. Thesese of Lisieux, Autobiography, trans. Ronald Knox (New York: Kenedy, 1958), p. 268. VOLUME 22, 1963 ~James O’Mahoney, O.F.M. Cap., The Romanticism o] Holiness (London: Sands, 1933), pp. 160-61. 665 What is Father James talking about here but sensitivity, our own latent sensitivity awakened by contact with a saint? A certain degree of sensitivity is present in everyone. How to develop what we have is the problem. Women with their rich psyches have a head start. They are by na- ture contemplative and have all the attitudes toward C, od and others that men must learn sometimes with very great difficulty. Still, women have to be careful not to trample on their feminine characteristics in an effort to keep up in a man’s world. The abilities to sympathize, to perceive, to intuit are advantages and should be cultivated. It appears that men would have the more difficult time in this area. The male, often fast-moving, tough, oblivi- ous, domineering, needs tempering. Time and experience will provide ample opportunity for one who is willing. Instead of subjecting, he has to learn to be a subject, to God, to people, to things. Of course, there is the help of Christ always available for the asking. Christ, the Man, lived a rough life in a rough age but still manifested deep sensitivity; un- doubtedly, Mary’s influence is evidenced here, in collabo- ration with Christ’s own excellence. Our Lord had com- passion on a widow whose only son had died. Mary was probably a widow at this time and Jesus, an only son, knew what He meant to Mary. He cured the young man. Christ also had concern for a man whose hand had shriveled and for a woman bent over by sickness for eight- een years. The Samaritan woman who met Christ by a well and Zacchaeus in his tree were both delicately pro- vided with opportunities for reviewing their lives and repenting. But few knew our Lord’s thoughtfulness and under- standing as did the woman who was brought to Him to be condemned for adultery. His sensitivity to the woman’s feelings is evident. He would not embarrass her by look- ing at her while the accusations were made; nor would He upbraid her, because it was He who understood that "the spirit indeed is wi!ling but the flesh is weak" (Mk 14:38). Christ gauged the effect of the situation on her and knew what repentance had taken place. There was no point, no need, in going further. "And Jesus, raising himself, said to her, ’Woman, where are they? Has no one con- ÷ demned thee?’ She said, ’No one, Lord.’ Then Jesus said, 4. ’Neither will I condemn thee. Go thy way~ and from now 4. on sin no more’ " (Jn 8:10-11). Ror~ Wel~h, Throughout His public ministry Christ was pressed O.Carm. by the sick, bothered by the inevitable abnormal person- alities drawn to a publi~ figure, misunderstood and aban- REVIEW FOR RELIGIOUS doned by those close to Him. Still, our Lord did not ig- 666 nore people in disgust nor did He generalize with them in discouragement; He refused to become careless in His ap- proach to others. People who came to our Lord were treated as individuals. They found a Man who was will- ing to enter into their sentiments, to understand their position. This Man used examples they understood and showed by His whole.manner that He was not just doing a ; He loved them. And in the last moments of Christ’s passion, when such pain and humiliation could easily have centered a man on his own plight, His thoughts and living were for others, their satisfaction, their happiness, their spiritual and material well-being. ... do not weep for me, but weep for yourselves and your children (Lk 23:28). Father, forgive-them, for they do not know what they are doing (Lk 23:34). Woman, behold thy son ... Behold thy mother (Jn 19:26,7). Amen I say to thee, this day thou shalt be with me in parad.ise (Lk £3:43). ~

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$~n~iti~ity

VOLUME 22~ 1963 PAUL HINNEBUSCH, O.P. Virgo Host !a

"Christ loved the Church, and delivered himself up [or her, that he might sanctify her.., in order that he might present to himself the Church in all her glory" (Eph 5:25 f.). In this famous passage, the presentation of the Church to her divine Bridegroom is described in terms of a liturgical offering. The bride is brought to Him as a victim of sacrifice. She is depicted by St. Paul in the words of the Law of concerning the paschal lamb, the same words in which St. Peter describes Jesus the true Lamb of God by whose blood we were purchased. The Law of Moses required that the lamb for the pass- over sacrifice "must be a male without blemish" (Ex 12:5). "You were redeemed," says St. Peter, "with the precious , as of a lamb without blemish and without spot" (1 Pt 1:19). The Church, the Bride of Christ, is presented to him "not having spot or wrinkle or any such thing; but that she might be holy and. without blemish" (Eph 5:27). When we read, "Christ loved his Church and delivered himself up for her that. he might sanctify her," most of us miss the real meaning of the word "sanctify." Since St. Paul immediately adds, "cleansing her in the bath of water by means of the word," we tend to think that her cleansing is all there is to her sanctification. In reality; her purification from sin is only the negative element. The word "sanctify" in its positive sense means to consecrate, to dedicate to God, to make sacred to Him. The Church is sanctified by baptism as something sacred to God. By ÷ the power of Christ’s sacrifice on the cross, she becomes ÷ God’s own, His inviolable possession. ÷ "Christ... delivered himself up for her, that he might Paul Hinnebusch, sanctify her." These inspired words will become all the O.P., is the chap- lain at Rosaryville; richer in meaning for us if w~ compare them with the Ponchatoula, Lou- words of Jesus at the Last Supper: "For them do I sanctify isiana. myself, that they also may be sanctified in truth" (Jn 17:19). Jesus means, "For them do I consecrate myself as a REVIEW FOR RELIGIOUS victim of sacrifice on the cross that they too may ’be con- 668 secrated as a true sacrifice to God." The Apostles love to describe the whole Christian life as a liturgical offering, a living sacrifice. "I exhort you therefore, brethren, by the mercy of God," says St. Paul, "to present your bodies as a sacrifice, living, holy, pleasing to God--your spiritual service" (Rom 12:1). The Church is a living temple, "built upon Christ Jesus himself as the chief cornerstone," for the offering of living sacrifice (Eph 2:20 f.). "Draw near to him, a living stone," says St. Peter. "Be you yourselves as living stones, built thereon into a spiritual house, a holy priesthood to offer spiritual sacri- fices acceptable to God through Jesus Christ" (1 Pt 2:4-6). The purpose in preaching the Gospel, says St. Paul, is to prepare the nations as a sacrifice to God, consecrated by the Holy Spirit. The Apostle calls himself "a priest of the gospel of God, so that the pagans will become an acceptable offering, sanctified in the Holy Spirit’~ (Rom 15:16). The Bride of Christ is so sanctified as a sacrifice ,,in the bath of~ water by means of the word"; that is,. in baptism. Baptism prepares the victim "witlmut spot and without blemish" which is to be offered in sacrifice. Baptism cleanses souls of sin precisely because it incorporates the baptized into Christ, making them on~ mystical person with Him so that truly the baptized are nailed to the cross with Christ. "To each baptized person," says St. Thomas, "the passion of Christ is imparted as if the baptized him- self had suffered and died on the cross. Inasmuch as the baptized becomes a member of Christ, (one mystical per- son with HimX), the pains of Christ’s passion are imparted to him just as if he himself had borne them.’’~ "With Christ I am nailed to the cross" (Gal 2:20), In brief, bap- tism makes us victims of sacrifice with Christ. "Do you not know we who are baptized into Christ are baptized into his death"--that is, into His sacrifice (Rom 6:3). The baptismal character on our soul is the mark of victimhood. When the levites of the Old Testament in- spected the multitude of lambs brought for sacrifice at paschal time, those found without spot or blemish were marked as fit’for sacrifice. So too baptism marks us out as acceptable to God and fit to be sacrificed with Christ. The sacrifice for which baptism prepares and marks us is accomplished in the Mass. It is there that the Church, the Bride of Christ, is presented to her divine Spouse as ’tan acceptable victim sanctified in the Holy Spirit" (Rom ÷ 15:16). It is there that the bridal union is accomplished in ÷ Holy Communion when Christ gives His own body to ÷ His Church. In this way, the purpose of sacrifice, the uniting of Fir, go Hostia

VOLUME 22,, 1963 a Summa Theologiae, 3, q.19, a.4. Summa Theologiae, 3, %62, a.2 ad 1. 669 man with God, is fulfilled. The marvelous reality and in- timacy of this union is nothing less than a communication of divinity to man so that man shares in God’s own life. "It is now no longer I that live, but Christ lives in xne" (Gal 2:20). For in the Mass, Christ gives to His Bride not just His body but His soul and divinity as well. His body in the Eucharist, hypostatically united to His divinity, is His risen body fully glorified and divinized by His divine life which has thoroughly penetrated it. All of this was beautifully prefigured in the Old Testa- ment. On several occasions when Moses, , and Elias prepared sacrifices and offered them to God, fire came down from heaven and totally consumed the offer- ing as a sign that God was pleased with the sacrifice and took it to Himself. When the victim was consumed by the heavenly flames it was, as it were, changed into God who is symbolized by fire. Thus was ~ignified that by the sacri- rice of Christ man is united to God, accepted by Him and diViniz~d, changed into God, as it were, by the fire of the Holy Spirit. From the very instant that God became man in the womb of the Blessed Virgin Mary, His humanity was di- rectly united to the Person of the Word in hypostatic union. Such a union should have immediately and fully glorified the body of Christ, making it immortal and glo- rious even in the womb of Mary. But by the mercy and power of God, the immortality of divinity was prevented from transforming and glorifying, the humanity of Christ so that He would be able to suffer and die for our salva- tiom When Jesus offered His poor suffering humanity on the cross, His flesh, completely empty of the divine glory which rightfully belonged tO it as the body of a divine Person, was humiliated even unto death. God was pleased with the sacrifice; and as a sign of its fulI acceptance He sent the fire of the Holy Spirit---that is, the full glory of the divinity-~upon the dead, humili- ated body of Jesus, raising it to life in a state fully glori- fied, divinized by the Holy Spirit, giving it the power to sanctify and glorify the whole Mystical Body. The send- ing of the fire of the Holy Spirit upon the whole Church at Pentecost shows that Christ’s sacrifice was accepted on behalf of all and that by its power all can be made divine. 4" Like Jesus humiliated on the cross, the Church in her ÷ memberscompletely dies. she daily dies withto self Him in inhumility sacrifice;, and and obedience the more to 4. Paul Hinnebusch, God, the more fully divine she is made by the Holy Spirit O.P. of the risen Jesus as the life of God more and more pene- trates her members. And therefore the Bride of Christ, REVIEW FOR RELIGIOUS described by St. Paul as a victim of sacrifice, is presented to her Bridegroom in all her glory. The Apocalypse tells us that this is God’s own glory in her. " ’Come I will show thee the bride, the spouse of the Lamb.’ And he took me up in spirit to a mountain, great and high, and showed me the holy city Jerusalem, coming down out of heaven from God having the glory of God" (Ap 21:9-11). She is transfigured by God’s own glory, which is notl~ing else than the divine life in which she participates. First transformed interiorly, when the souls of her members are sanctified in baptism, and ever more completely trans- formed as they grow in union with the Eucharistic Christ, at last the Church is glorified even in body when her children rise from the dead in the glory of Christ. She is one with Christ in the glory of His risen life only because she has been one with Him in His death on the cross, offering herseff daily in the mortifications of her children as a living holocaust of love, consumed totally by the fiery charity of the Holy Spirit and transfigured with the fullness of divine life. Every religious, as a living image of the Churcl~, must strive to show forth in her whole being the perfect like- ness of the Church as holocaust of sacrifice. The religious woman, as a living image of the Church, is virgin by the purity of her faith, bride by loving fidelity to the will of Christ in fervent charity, mother by self-sacrifice for the salvation of souls, living temple of God by her life of prayer.3 Most of these ideas were first developed in detail by St. Augustine late in the fourth century. But the idea of the virgin as holocaust of sacrifice goes back to the very first days of Christianity. This can be shown from the writings of fathers of the Church two and three centuries earlier than Augustine. A study of the historical development of the theology of religious life reveals that the victimhood of the virgin was the very first point the Holy Spirit taught the Church about re- ligious life.4 Every lesson He ever taught about religious life afterwards was but the unfolding of this first lesson, a lesson which we must grasp most thoroughly since upon this foundation--our likeness to the crucified Lamb of God--is built the entire structure of religious life. We miss the whole point of religious life if we do not see ourselves as holocausts of love in union with Jesus Christ. This view of religious life is firmly rooted in Sacred Scripture. In the Book of the Apocalypse, the Bridegroom of the Church and of every virgin is the Lamb of God. "Come, I will show thee the bride, the spouse of the

s See Paul Hinnebusch, O.P., "The Consecrated Virgin: Efficaci- ous Sign o[ the Church," Sponsa Regis, v. 34 (November, 1962), Virgo Hostia pp. 87-91. 4See the article of M. Viller and M. Olphe-Galliard, "L’asc~se VOLUME 22~ 1963 chrfitienne: La virginitY" in the Dictionnaire de spiritualitd (Paris: Beauchesne, 1937), v. 1, cols. 966-68. 671 Lamb" (Ap 21:9). His very name "Lamb" connotes His sacrifice. He is "the Lamb who was slain" (Ap 6:12). This is the Lamb followed by the one hundred and forty-four thousand virgins "wherever He goes." Like Him, "they are without blemish" (Ap 14:4-5). "I saw," says St. John, "a Lamb standing, as if slain" (Ap 5:6). He is standing, for He is gloriously risen from.the dead, and yet slain, for He bears eternally the glorious wounds of His crucifixion and piercing, His bride follows Him to glory only by fol- lowing Him to Calvary. St. John’s immediate purpose in writing the Apgc-’ alypse during an age of violent persecution of the Church was to encourage those who would be martyred for Christ. They must follow the Lamb, bearing witness to the truth by their very blood as He did. "And they overcame him through the blood of the Lamb and through the wo~:d of their witness, for they did not love their lives, even in face of death" (12:11). Insp’ired by these sacred writings, the first Christians looked upon martyrdom as the most perfect ’possible like- ness to Christ, the fullest possible participation in His sacrifice, the supremely perfect expression of charity for Him. For these reasons they actually hungered and thirsted for martyrdom. However, the esteem of the early Christians for virgin- ity is shown by the fact that they ranked it immediately after martyrdom as martyrdom’s most perfect possible substitute. The excellence of virginity consists in this, that like martyrdom itself it is a voluntary and total offering. That is how the fathers of the second and third centuries speak of virginity. "They like to compare virgins to the altar and to victims of sacrifice. Everything about virgins has taken on a sacred character."~ Even when the fathers speak of virgins as the spouse of Christ, which they love to do, it is always with the connotation of consecrated victimhood. They are spouses of the Lamb. In this view of spiritual marriage, the fathers were no doubt inspired by St. Paul’s idea of the Church, the Bride of Christ, as one "sanctified," consecrated in the likeness of the Lamb of God, "without spot and without blemish" (Eph 5:26-27). When they call virgins the spouses’of Christ, they are not using hyperbole: "It is a true spiritual marriage which the virgin contracts with ÷ Christ, to whom she belongs, soul and body."n 4. Therefore she is not her own. As a sacred person, con- ÷ secrated to the Lord, she is inviolably His. This idea of Paul Hinnebusch, virginity is clearly presented by St. Paul when he tells us O.P. that "the virgin thinks about the things of the Lord, .that she may be holy in body and in spirit." "Holy"--that is, REVIEW FOR RELIGIOUS n Dictionnaire de spiritualitd, v. 1, col. 967. 672 6 Dictionnaire de spiritualitd, V. 1, col. 967. sacred, inviolable in body and spirit as God’s living tem- ple. A thing is made sacred, or sanctified, by being offered in sacrifice: "For them do I sanctify myself that they also may be sanctified in truth." And thus the virgin is essentially a holocaust of sacri- fice, a sacrifice oi~ love. She is that before she is anything else. That is the very heart of religious life. That, says St. Thomas, is the reason they have the name "religious." "Religion is a virtue whereby a man offers something to the service and worship of God. Wherefore they are called religious antonomastically [that is, in a supremely excel- lent way] who give themselves up entirely to the divine service as offering a holocaust to God.’’7 The offering of self as a holocaust to God is, of course, essentially interior and spiritual. But the offering has to express itself exteriorly in a variety of ways, in a life of perpetual mortification and in doing everything, no mat- ter how small, only in order to ple~ise the Beloved. This exterior expression, in turn, strengthens the interior at- titude of soul from which it springs. Interior attentiveness to Christ as Word of God is the essential attitude of the virgin: "Speak, Lord, for thy servant heareth" (1 S 3:9). But listening to th,e divine Word is only a beginning. The fullness of the virgin’s essential attitude is her response to the Word she has heard; it is her total gift of self to Him. It is her perpetual attitude as His humble handmaid. "Here I am, Lord" (Gn 22:1). "Behold the handmaid of the Lord." This attitude is the essence of her holocaust. She puts herself in a permanent state of oblation, of offering. Of- fertory is the virgin’s specialty. She lives in a perpetual attitude of adoration of the divine Bridegroom. She does not call herself His bride but His handmaid, offering herself in sacrifice to her God. She is a living temple of the God who dwells in her, of the God who gives Him- self to her in propgrtion to the perfection of her humble gift of self to Him. In her abiding remembrance of His presence in her soul, she is in permanent, conscious adora- tion of His holy will; she is consecrated to His plan of salvation, to His will to have mercy on the world. And that is why she ever says by the whole conscious attitude of her being: "Do with me what Thou wilt. Behold the handmaid of the Lord. Be it done to me according to Thy word." This humble attitude of offering makes her an accept- ÷ able sacrifice to the Lord, which He takes to Himself in ÷ the fire of the Holy Spirit, whom He pours out upon her, as upon his Bride, the Church, at Pentecost. Yirgo Hostia

~Summa Theologiae, 2-2, q.186, a.l. VOLUME 2;’, ~.963 673 RICHARD M. McKEON, S.J. What about Tensions?

What makes a baby cry? A report from a recent raeet- ing of the Ontario Medical Association states that "some cry because of an atmosphere of tension in the house- hold." One doctor said that there was an increa:;e of colic and indigestion among infants due to environment and another held that a baby’s behavior "is a mirror that reflects what is going on around him." What makes a religious tense? Like the baby crying, he may find the atmosphere of his house tense. What- ever the cause, the question of tensions in religious life is very important. When certain tensions get beyond con- trol, scandals will follow and at times vocations will be lost. It is well, then, to use any source of information which will throw light on this question. In this article I shall resort frequently to the field of industrial relations. Writing in Manage, April, 1961, Doctor Donald H. Robinson presents some suggestions for handling one’s tensions. He says:

An emotional upset is a protective mechanism, a surge of power, which if used correctly can inject purpose and satisfac, tion into your life. And at times you must need such results. But these upsets can be dangerous if mishandled. If built tip to a high potential, emotions explode like steam under pressure. When you build up this e.xplosive power within yo, urself, you , have what is called tension. Entering religious life does not mean :freedom from + tension. Far from it. In most instances there will be grave ÷ temions till the formative period is over. Religious will be subject to tension all their days. We are in the world-- ÷ even though we are supposed to be not of this world. Our Richard M. Mc- Keon, S.J., is direc- ideals are the highest. Our vows aim to protect us as we tor of the Institute seek to fulfill these ideals. But temptations and corre- for Industrial Rela- sponding tensions are bound to arise. tions at Le Moyne College; Syracuse 3, Despite the safeguards of vows and rules our human t New York. nature is far from perfect. And if this nature blows upl now and then, this must not be taken as a strict evil. It~ REVIEW FOR RELIGIOUS may often be a good. Religious life has its full share of annoyances. They will arise within the cloister and within the area of work --school, hospital, mission assignment. "To fret about these frictions and irritations is to generate tension of an unhealthy kind." In his book The Stress of Life, Doctor Hans Selye tells us: Stress is part of life. It is a natural by-product of all our ac- tivities; there is no more justification for avoiding stress than for shunning food, exercise, or love. But, in order to express yourself fully, you must first find your optimum stress-level~ and then, use your adaptation energy at a rate and in a direction adjusted to the innate structure of your mind and body. In religious life as well as in industry stress or tension will arise from misunderstanding, from inability to make decisions, from certain aversions, from disappointments, and at tim~s from dull routine. Unpleasant things are part of normal living~ We can strive to avoid these things or postpone necessary action to remedy them. Here we really become guilty of cowardice and "instead of dealing with unpleasant things, we repress them, push them ihto the back of our consciousness,, where they’fester and breed tension." Tension will mount up in a religious when his active life begins to take a toll from his spiritual one. He may be doing wonderful work externally. But what about his spiritual development? Is it hurt by too much action abroad, too much zeal for external works encroaching on the things of the spirit? Father John Cronin, S.S., writes: Philosophy tells us that certain virtues, when carried to ex- cess, can become vices. Zeal, ambition, and drive are commenda- ble virtues. But they can also get out of hand and inflict deep Spiritual wounds upon a priest who seems externally to be a r~odel of apostolic work. The extra busy religious, unless he is very faithful to his spiritual duties, may become selfish to a. high degree. He wants things to be done his way and insists that others conform to his ideas. Opposition will incite his tension to a breaking point. High tension wiresl Bewarel Dangerl These signs on the base of the towers supporting the transmission lines of the electric power companies warn people to stay away lest foolish contact r~esult in disaster and death. It will .I. always be a prudent thing to recognize the high-strung + religious and, with due respect for charity, to avoid him ÷ at certain times. Anxieties will strike every religious. And then the imagination will be prone to exaggerate a situation. Un- less checked, this may lead to morbidity and .constant VOLUME 22, 196~ tension. It is well to anticipate the reasons for such anxie- ties and to seek a remedy before they mount up. Inaction invites greater tension, but well-planned action coupled with a prompt decision will bring relief. A religious may profit from the lines: "The true ex- pertness in handling life is to keep a proper balance be- tween tension and energy. It eliminates nervous fumbling and morale-destroying doing nothing." And Wilfred A. Peterson writes: "Modern man must learn to break the tensions of daily living or the tensions will break him~ He must learn to bend with the stresses and strains like a tree in the wind, and spring back erect again after the s~orm has passed." To relax properly religious must first seek the grace of God and the joy o[ a peaceful conscience. Nevertheless they may learn relaxation from .businessmen who carry on serenely amid their many activities. For example, a little day-dreaming and the recollection of places of fond mem- ory are not to be ignored. If each religious would apply the old dictum of "first things first," there would be less tension in his life. Ten- sion can spring from disorder. And so one should organize his time to do the most important things first. Proper time for prayer is paramount. A spontaneous smile usually protrays a relaxed mind. "A smile costs nothing, gives much; it blesses him who gives and him who receives." The same is true for a good laugh-~even at one’s self. A short editorial in the Wall Street ]ournal, March 21, 1962, may have a lesson for religious who suffer from un- due tension. It ran in part: ;.

First there was a coloring book for executives, to provide a few relaxing chuckles and ease the pressure of decision-making, the tedium of conferences. Now, we see, there’s an "executive pacifier", a piece of polished wood for squeezing in moments 0f stress. Well, this focus on executive tension is all very fine, but there would seem to be also a sizable market for some sort of simple, cheap pacifier for just common folks. For people whose blood pressure rises.when they are ignored by. a store’s sales personnel. For those who have to wait in line to eat a mediocre lunch and drink watery coffee. ;.. fit is not the big things] that give most people the willies. It s the little things, the things that are just so daily.

Little things enter into the common life of religious. They frequently annoy and incite tenseness. At times other means may help gi~ce relief. But the best pacifier of Richard M. all is prayer, sincere prayer to God. McKeon, S.J. Many religious aim too high when assigned to a new and challenging job. From one angle this ambition is REVIEW FOR RELIGIOUS good. From another it is dangerous. Why? Bec~tuse in 676 many cases obstacles will arise which cannot be overcome or only after long and painful delay. They may see their fine plans collapse. In this failure a religious, if he is truly humble, will resign himself to God’s will. If he is afflicted with pride, it will create a tension which may lead to despair and hesitancy to undertake other projects. In the Monthly Letter, February, 1961, of the Royal Bank of Canada there was an excellent discussion on the tensions of home and job. In one section it stated: Once we make a decision and set a course, once we take ac- tion in the world of reality, we relieve our bodies of the emo- tional turbulence which builds up undesirable tension. You can go through life being neither tall nor short, neither fat nor lean, but you can’t avoid being positive or negative. The negative person sits on the lid of ideas, building up tension. The positive person encourages them to come out into the open in the expectation that they may contribute to his life happi- ness. The positive person is likely to be more mature than his negative neighbor. He knows his strong points and uses them, he admits his weak points and stops fretting over them. Thought and deed march together toward an accomplishment, and even failure is, to the positive person, preferable to dull. indiffer- ence. A true religious will have this positive outlook as he seeks an harmonious adjustment of the ups and downs of life. To a certain degree human means are not to be scorned. For a more sane and stable harmony, however, the religious will pray for the grace of God which is given to the humble. Humility is the true base for tension con- trol. Accordingly a wise religious will be on the alert lest tension mount up to a dangerous degree. If he is aft ad- ministrator, an executive in an important post, he may well take to heart these lines from the letter just quoted:

What effect has excess tension on an executive? It prevents him from thinking clearly, seeing situations objectively, plan- ning policies soundly. What step.s can he take to avoid harmful tensions? To answer this quest,on we must recognize that a man’s anxieties are seriously aggravated by de.ficiencies in funda- mental elements that are essential to the successful manage- ment of his business. Three of these requirements are: clear-cut statements of objectives and policies; sound orgdnizational structure, with every junior executive and worker knowing his duties and responsibilities; and good communication, made up of constant, habitual and automatic listening and telling. + Good communication. There would be far less tension + in religious life if the techniques in industry, were studied and applied in this matter. No doubt, mainly because of Tensions customary rules, too much is taken for granted. Some superiors never, take the time to listen. They ig- VOLUME 22, 196~ nore others who are recognized authorities in their fields~ Such superiors show themselves inferior and inefficient by neglecting constructive sources of information. Since religious are really a family, this advice, wifl:t su- periors in mind, will not be out of order: "One conslruc- tive approach to the avoidance of family tension is much like the one proposed for business: the role and status of every member of the family must be properly recognized and appreciated by the other members." In industry one can often trace the growth of .ter~sion within the work group to grievances which are not promptly and fairly settled. For if the worker’s grievances are not resolved, "the sense of dissatisfaction will become a controlling factor in his work performance." With such an attitude he is bound to influence others and "a situa- tion may arise in which tensions are greatly out of pro- portion to the inciting elements." Is there anybody so foolish as to deny that a similar situation cannot take place in religion? Prudent management.knows that all changes which af- fect the accustomed working conditions of the individual or group must be made slowly. If the worker is consulted beforehand and given some voice in the matter at hand, there will be less chance for undue tension developing later. The worker must understand the reasons for change and appreciate the personal benefits which will follow. The same technique is perfectly consonant with the virtue and practice of obedience. Religious superiors, if experienced and sincere’, must admit there are many cases which prove the truth of an UNESCO study which holds: The tensions and frustrations brought about by change may lead to a variety of unwelcome consequences: (a) Return to former’practices, less satisfactory though they be; (b) Immature, even childish behavior; (c) General belligerence, verbal attacks, anger; (d) Substitute outlets for energies--alcohol, gambling; (e) Flight from reality in forms of blaming others, chronic bad health, etc. These observations on tension, in religion should prompt a deeper interest. To overlook any remedy for undue tensions will prove costly. Spiritual writers note that prayer usually suffers from such tension for the over- anxious mind cannot concentrate properly and distrac- + tion alsounds. Effective prayer should be the best remedy + of all. + Father Cronin comments: Richard M. McKeon, $.]. As prayer permeates life, tensions decline. Outlets formerly sought as a release of tension become unnecessary. Light reading becomes infrequent. The knobs on the television often gather REVIEW FOR RELIGIOUS dust. The newspaper takes less time to read. He finds that, in 678 his busy life, much clutter and waste of time has intruded. It will not be out of place to conclude by calling the at- tention of religious to the growing anticlericalism of to- day. Anticlericalism is allied to undue tension. That is why an editorial in America, July 15, 1961, on the "Value of Tension," points out: In the internal affairs of the Church, the variance in view- point between clergy and laity may at times put a strain on the bond of charity which unites us. But still, it is good for the laity to have a few clerics on hand who.will insist that the service of God comes first. There are also occasions when "loyal opposi- tion" to the clergy by ~e laity is an indispensable feature of the Church’s life. Cries of clerical dominance" or "anticlericalism", sometimes at least, reveal a tension which is a source of vitality rather than of weakness in the Church .... Tension, indeed, would seem to be the characteristic of a free society in this vale of tears.

÷ ÷

VOLUME 22, 196.~ 679 SISTER MARY INNOCENTIA, S.S.N.D. Observation PostmAn AHego

The scene was like every other scene--the usual mix- ture of light and shadow. There was the ordinary road, going up and going down, now straight and now curved, with smooth spots no less frequent than rough. As is cus- tomary with roads, this one came to a parting; and as is often the case in such partings, one way went up and one went down. Any human would know this road. It was at the parting that Justice stood waiting. That was the usual thing for Justice to do. It was usual, too, for humans not to see him. ~ Variations in light and souhd told the observer that someone was coming along the road. There was dignity in the coming. That could mean only one thing: it would be a human. The dignity was greater than usual. That would mean the human was The Religious. More light and longer shadows. Surer steps. So it seemed to one who watched from the distance-that-lies-be- tween-humans. It was The Religious. He was coming toward the crossroads where Justice stood waiting. Justice stood at the crossroad to help: Anyone who would watch Justice for even a little while would know that. Justice always pointed out the way that was best, whether the traveler was a highman, a middleman, or a lowman. For highmen and middlemen and Iowmen came to the crossroads, and there was always the choice to be made. Of those who did not walk where Justice pointed, Sister Mary In- there were high, and middle, and low; and only a few, nocentia, S.S.N.D., is l~rofessor of edu- wiser, came back to seek again the spot where Justice cauon and psy- stood waiting. chology at Mount Mary College; Mil- It might seem a strange thing, to one who thinks as hu- waukee 10, Wiscon- mans do, that Justice could be waiting always at the cross- sin. road; for crossroads are many. And one who thinks as humans do would know that Justice could not thus wait REVIEW FOR RELIGIOUS on every one at all his crossroads. But Justice is notl hin- 680 dered by the limits of time and space that humans fifid so , comfortable. Justice attends to each comer as though he were the only one at that moment who needed the right way pointed out to him. Humans are not accustomed to this manner of service. The observer, as he watched this scene, knew that today there would be no mistake. This traveler was The Re- ligious. From the distance-that-lies-between-humans--and the distance is surprisingly small--the observer could see that The Religious knew all about Justice and his service at the crossroad. Today Justice would need only to point, and The Religious would be on his way. Anyone who observed The Religious could see that his eyes were fixed on high. That was not surprising. For any- one who knows The Religious knows that the good he pursues is up high. And anyone who has lived with The Religious (at the distance, of course, that-lies-between-hu- mans), has had experience of the truth that The Religious seeks only one good: sweet Charity itself. Justice would pointand The Religious would be on his way. The Religious knew he was at the crossreads; and The Religious knew no doubt. Anyone who watched at this short distance could see that. Sure, unhesitating steps. His way led up high, and no question caused him to pause at the parting of the way. Justice grew smaller in the play of darkness and light. Chameleon-like, he belonged wholly to the gcene, ordi- nary, expendable. Anyone who watched could see that the eyes of The Religious were raised too high to see him. It would not have mattered, had it not been for the un- mistakable fact--and it was plainly seem from this dis- tance--that Justice was pointing down~ The steps of The Religious were sure; his eyes never wavered from the high road before him. Firm, unhesitat- ing, devastating steps. Anyone whoqistened could hear the anguished rumblings: sounds of great rendings deep down. If The Religious heard, he showed no care. They might have been nuclear explosions, underground, with no danger of fall-out. Everywhere, shadows lengthened. Now, anyone who knows what goes on in the head of The Religious knows that he expects to find Charity up high. And everyone knows that he is good, and that his ino tentions are full of sweet yearnings for Charky. How could he know that the road to Charity might be high and it might be low, and that only Justice could point the way? All this is a mystery. At least, so it seems to one who watches from the distance-that-lies-between-humans. That distance is, after all, exceedingly great. Observation Post

VOLUME 22, 1963 681 R. F. SMITH, S.J. Survey of Roman Documents

In this article there will be summarized the principal contents of the four issues of Acta Apostolicae Sedis which appeared on May 31, June 5, June 18, and July 1, 1963. Throughout the survey all page references will be to the 1963 Acta (v. 55). and On December 8, 1962 (pp. 444-6), Pope John XXlII issued the apostolic letter Religiosissimo in which he gave final approval to the new statutes for the Equestrian Or- der of the Holy Sepulchre of Jerusalem. On December 9, 1962 (pp. 369-76), he issued the letter Sanctitatis corona in which he officially proclaimed the of Blessed Peter Julian Eymard (1811-1868), confessor, founder of the Blessed Sacrament Fathers and of the Servants of the Blessed Sacrament. On February 25, 1963 (pp. 411-4), the Sacred Congrega- tion of Rites issued a affirming the heroic virtue of Pauline Marie Jaricot (1799-1862), foundress of the Society’for the Propagation of the Faith and of the Association of the Living Rosary. Under the date of March 7, 1963 (pp. 414-6), the, same Congregation issued a decree announcing its acceptance of two miracles for the cause of Nunzio Sul- prizio (1817-1836), layman. Under the same date (pp. 417-8), the Congregation issued another decree approving the miracles necessary for the cause of the venerable Servant of God John Nepomucene Neumann (1811-1860), Redemptorist, bishop of Philadelphia, founder of the Sisters of St. Francis of Philadelphia.

R. F. Smith, Allocutions and Messages On Holy Thursday, April 11, 1963 (pp. 392-5), the REVIEW FOR RELIGIOUS Holy Father delivered a sermon to the diplomatic corps who had assisted at his Mass for the day. During the ser- mon he noted that the mystery of Holy Thursday con- tained three lessons: 1) it marks the beginning of the perfect adoration of God thanks to the institution by Christ of the definitive sacrifice; 2) it commemorates His last teaching centered around charity, unity, and prompt- ness for sacrifice~three means of spreading truth that constitute an original method not had by any earthly society; 3) it recalls the example of Christ especially in His humble act of washing the feet of the Apostles whereby He taught us that every exercise of authority must be an. act of service. " On April 13, 1963 (pp. 399-404), Pope John broadcast his Easter message to the entire world. In i( he stressed the importance of Vatican Council II, reflected on his Pacem in terris which he called his Easter gift to the world, and praised those who work for the service of others and thereby build peace. On Easter Sunday, April 14, 1963 (pp. 395-7), the Vicar of Christ addressed ~he large crowd gathered in St, Peter’s piazza. He told them that Christ had arisen and hence that everyone and everything should reflect His light. Christ has arisen, he ’repeated; and therefore man looks forward not to death, but to life; not to strife, but to peace; not to egoism, but to charity; not to the lie, but to truth. On April 28, 1963 (pp. 397-9), John XXIII addressed an international medical group specializing in the treat- ment of accidents. He recalled to the group the appro- priateness to their meeting of the Good Shepherd Gospel of the day. He then reminded them that genuine medicine always considers it a duty and. an honor to protect, con- serve, and develop the sacred character of every human life. Finally; he reflected with them on the grave urgency today for everyone to observe the traffic laws intended to diminish the number of deaths from modern transporta- tion. On May 10, 1963 (pp. 448-9), Pope John accepted the 1962 Balzan award for peace expressing his appreciation for the honor conferred on him. Later on the same day in St. Peter’s (pp. 450-5) he delivered an allocution to those present to honor him on the occasion of the Balzan award. He recalled the Popes he had known personally: Leo XIII, St. Pius X, Benedict XV, Pius XI, and Pius XII; all of them, he said, had been artisans of peace. He then re- marked that just as the dome of St. Peter’s has stability ÷ only because it rests on four large pillars, so a stable ÷ peace must rest securely on the four pillars of truth, ÷ justice, charity, and liberty. He ended the allocution by commenting on our Lady’s Magnificat as an act of thanks- Roman Documents giving for the first time in history that a pope had been given an award for peace. On the same day (pp. 579-80) VOLUME 22, ~.963 the Pope wrote out in his own handwriting a document 683 directing that the money he had received as part of the Balzan prize should be used for setting up a John XXI[I International Peace Prize. The next day, May 11, 1963 (pp. 455-8), at a Quirinal Palace reception given for the Pope by President Segni of on the occasion of the Balzan prize the Pope gave another allocution in whi,~ he stressed that the Church continues the work of her founder, the Prince of Peace. On the same day (pp. 434-9), he issued the apostolic epistle Magnifici eventus. The epistle was addressed to all the bishops of the Slavic nations and commemorated tlxe eleven hundredth anniversary of the arrival of Sts. Cyril and Methodius in Moravia. Two days later on May 13, 1963 (pp. 458-60), he delivered an allocution to members of the Oriental rites gathered in Rome to celebrate the same anniversary of Sts. Cyril and Methodius; in the allo- cution he stressed the role that Rome, the seat of unit,/, had played in the life and work of the two saints. , On May 20, 1963 (pp. 440-1), John XXIII sent to all the bishops of the world the apostolic exhortation Now:m /~er dies. In it he announced his intention to withdraw from his ordinary work from the time of Ascension Thurs- day to Pentecost to spend his time in prayer and silence. He also asked the bishops of the world to have their flocks use the same period of time for special prayer for Vatican Council II that it might effect a new Pentecost in ,the Church. This document was apparently the last document of John XXIII. The Pope Is Dead Pope John XXIII died at 7:49 p.m. on June 3, 1963. The June 18, 1968, issue of Acta Apostolicae Sedis was entirely devoted to the matter of his last sickness, death, and funeral. An account of his last sickness beginning with May 26, 196~, is given in that issue of the ,4eta on pages 465 to 469. Pages 470 to 476 narrate his death and the ceremonies that took place immediately after the death. Pages 476 to 486 are concerned with the obsequies for the Pontiff ending with the private burial of his body in the crypt of St. Peter’s. Pages 486 to 496 describe the official mourning ceremonies that culminated on June 17, 1963, with a final Solemn Mass for the repose of his soul. At the Mass of that day the base of the cata- 4. falque had four inscriptions composed by Hamleto 4. Tondini in honor of the late Pope. The first of these commemorated his work in the Roman Synod; the second R.~ Smi~,$J. noted his work for social justice and for peace; the third mentioned his work for Vatican Council II; the fourth REVIEW FOR RELIGIOUS inscription was a moving description of the personal at- 684 tractiveness of "good Pope John/’ the text of which read: IMAGO IPSA BONITATIS HOMINES SINGVLOS VNIVERSOS VELVTI FILIOS INCREDIBILITER DILEXIT AB IISQVE VIVENS MORITVRVS MOKTVVS REDAMATVS EST MIRIFICE A list of the diplomatic dignitaries present at the ob- sequies of June 17, 1963, is given on pages 497 to 507. Pages.508 to 511 give a cop~] of the last will and testament of John XXIII. Pages 511 to 566 print the numerous messages from rulers and statesmen of the entire world ex- pressing their sympathy and their regret because of the Pope’s death. Habemus Papam: Paul VI At twelve minutes past noon on June 21, 1963, the Feast of the Sacred Heart, Cardinal Ottaviani announced to the entire world that Cardinal Montini of Milan had been elected Pope and that the new Pontiff had chosen the name of Paul VI. On that very day (pp. 582-3), the new pope issued his first document, a personally hand- written communication to Cardinal Cicognani appoint- ing him his Secretary of State. The following day (pp. 570-8), Paul VI broadcast an inaugural message to the entire world. In the message he expressed his complete confidence in God for the necessary strength, zeal, and concern for the carrying.out of his high office. He recalled his predecessors with respect and affection: Pius XI with his great strength of soul, Pius XII full of the light of ~is- dora, John XXIII singularly noted for his goodness. Pope Paul announced in the broadcast that the most important work of his pontificate would be the continuation of Vati- can Council II so that the Church might be renewed in its vigor and thereby draw all men to herself. He also pledged himself to work for the social goals of his prede- cessors: justice on all levels of human life, truth, freedom, respect [or rights and duties. He also announced in the same broadcast that he would labor for the unity of all Christians. He concluded the broadcast by extending his greetings to all members of the Church. On June 27, 1963 (p. 581), the Cardinal Secretary of State announced that by order of Paul VI the second ÷ period of Vatican Council II would begin Sunday, Sep- ÷ tember 29, 1963, the Seventeenth Sunday after Pentecost ÷ and the Feast of St. the . Roman Documengs

VOLUME 22, 196.3 685 Summer Announcements Rv.vIEw vOR R~LIC~OUS will be happy to print in its pages as many announcements as it can oF summer schools and institutes of special interest to priests and religious. Copy for such announcements should be serit to the R~- vxEw at St. Mary’s College; St. Marys, Kansas. Copy for the March, 1954, issue should arrive by December 10, 1963; for the May, 1964, issue by February 10, 1964~ and for the July, 1964, issue, by April I0, 1964. New Carmelite Series In the July, 1963, issue of the Rzwzw (p. 453) mention was made of a new series of books on the spiritual life with the general title of "I1 Cammino" for the series. !.t.is good to know that the entire series is to be translated into English. The first volume written by Father Albino Mar- chetti, O.C.D., has ~Iready been translated. It costs $1.50 and is published by Spiritual Life Press; 1233 South 45th Street; Milwaukee 14, Wisconsin. New Theological Series Desclfie, the publishing firm of Paris with a branch of- rice in New York, is presently issuing an important series of theological manuals. The series is entitled "Le myst~re chrfitien" ["The Christian Mystery"] and is divided ~nto three sections, the first dealing with dogmatic theology, the second with sacramental theology, the third with moral theology. When completed, the series promises to be an outstanding piece of work. Each volume of the se- ries costs about 9.30 French francs (roughly $2.00). Five volumes of the series have already appeared at the time of this writing and each of them is excellent. The five are: La Ioi et la thgologie [Faith .and Theology] by Y. Congar, O.P.; Le mariage [Marriage] by P. Adnbs, S.J.; Le mystOre de Dieu [The Mystery of God] by.F,-M. Genuyt, O.P.; La crdation [Creation] by R. Guelluy; and Le Verbe incarnd et redempteur [The Incarnate Word the Redeemer] by C. Chopin, P.S.S. It is to be hoped that the entire series will be promptly translated into’ English. ÷ Group Flights for Sisters to Europe The Conference-A-Month Club announces the forma- tion of a sisters group flight to Europe in June, 1964, and REVIEW FOR RELIGIOUS return in August, 1964 aboard an Irish International Air- lines Shamrock Jet with an estimated saving of $150.00 over regular roundtrip jet fare. While in Europe each sister is free to visit, study, or sightsee on her own. This is the third year for these sisters groups flights. For informa- tion write: Conference-A-Month Club, dept. T.; 55 Dema- rest Avenue; Englewood, New Jersey. Missionary Union o] the Clergy The Missionary Union of the Clergy has issued a book called Vade-Mecum ol the Pontifical Missionary Union o[ the Clergy. The book is divided into five parts. The first deals with the nature and the history of the Union; the second is (oncerned with the membership and organiza- tion of the Union; the third sketches the activities of the Union; the fourth part provides the statutes of the Union; and the fifth part is a directory of the Union. The book can be purchased from: The Missionary Union of the Clergy; International Secretariat; Via di Propaganda, 1 c; Rome, Italy. Funeral Churches tot Religious The Reverend Thomas C. Kelly, O.P., has recently pub- lished his dissertation in canon law entitled Funeral Churches [or Religious. It is a complete study of the mat- ter and will be of interest to those concerned with the Church’s canonical legislation dealing with religious. The book was published in 1963 by Catholic Book Agency; Via del Vaccaro, 5; Rome, Italy. Bibliography o[ Blessed John Neumann Spicilegium historicum Congregationis Sanctissimi Re- demptoris, the magazine devoted to the history of the Re- demptorists, gives in its first issue for 1963 a valuable bib- liography of books and articles from 1860 to 1962 on Blessed John Neumann, C.Ss.R. The list will be of in- valuable aid for those wishing to learn more of the life, work, and spirituality of the Blessed. International The Thirty-Eighth International Congress will be held in Bombay, , from November 26 to December 6, 1964. The site was chosen because of the new prominence of the Asian churches in the life of the entire Church. The Congress will be in charge of Cardinal Gracias, arch- 4" bishop of Bombay. 4" Filing Cards o[ the New Testament 4" Views, News, The Jesuit theological faculty of Chieri, Italy, has pro- P~eviews vided a useful instrument for the study of the New Testa- ment. Each verse of the Greek text of the New Testament VOLUME 22s 1963 has been printed on a separate 3 x 5 card; the cards are 687 numbered consecutively so that they can easily be refih:d. Persons wishing to assemble all the texts of the New Testament which include a given word, idea, or theme can easily extract all the cards of the texts concerned and be saved the trouble of writing out the text on his own. The entire set of cards costs about $15.00 (postage included) and can be ordered from the following address: Schedari N.T.; Facolt~ Teologica S.J.; Casa S. Antonio; Chieri (Torino), Italy.

4- + 4. Views,P~eview~ News,

REVIEW FOR RELIGIOUS 688 Qra

[The following answers are given by Father Joseph F. Gallen, S.J., professor of canon law at Woodstock College, Woodstock, Maryland.]

In the spring of 1964, REVIEW FOR RELIGIOUS will pub- lish a book entitled Questions on Religious Life. The volume will have about three hundred and twenty-five pages and will consist of a selection of questions and an- swers that have appeared in the REVIEW during the period 1942 to 1961. The questions and.answers will be arranged according to the order generally found in cbnstitutions of religious institutes. A general subject and a canon law index will conclude the volume. The’ cost of the book will be $6.00 (the price of postage is included in this); however, orders (payment may but need not accompany these orders) received on or before January 1, 1964, will be favored by the special prepublication price of $5.25 (including postage). Orders for the book should be sent to: Questions on Religious Life REVIEW ]FOR RELIGIOUS St. Mary’s College St. Marys, Kansas

You have stated that the movement o) renovation and adaptation should not ignore comtemplative nuns. Wouldn’t your readers be helped by the of the Master General of the Dominicans, Very Reverend M.S. Gillet, O.P., to the constitutions o)~ contemplative Dominican nuns, especially since it was written as Jar back as March 7, 19307 We quote in full this very profitable document: "Be- hold at last the eagerly expected Constitutions which, We hope, will efficaciously produce among all the Sisters of the Order of Preachers devoted to the contemplative life that, so-to-speak, organic unity without which the Church itself, notwithstanding its unfailing assurances of eternal life, could not resist all the debilitating forces--both in- ÷ ternal and external--which in the present condition of ÷ the world are assailing the strongest and best constituted ÷ institutions. Questions "Instead of a multiplicity of Monasteries scattered and Answers throughout the world with no other bond of union than the unanimous and sincere desire to remain part of the VOLUME 22, 1963 Dominican family and to reduce its ideal to practice, we 689 shall have henceforth the consoling spectacle of maity in multiplicity, that is to say, numerous Communitie,~ in reality independent of one another, but morally and pro- roundly united by the joyous acceptance and the scrupu- lous observance of the same Constitutions. "It will therefore be more easy in a renewed spiri~:ual atmosphere to direct souls and to provide for all their needs of life, both of mind and heart. Of some of these needs, We wish briefly to speak to you, because, in order to satisfy them, all the Sisters and especially the Prioresses and the Mistresses of Novices .must have, besides a great supernatural Spirit, a knowledge more and more pro- found of souls, a keen sense of the particular difficulties which await them in the Monastery and an ardent desire to solve such difficulties, even by generous initiatives which, far from weakening the traditional means of per- fection, rather contribute to enlarge and strengthen them by imparting to them a fresh vigour. "It is an undeniable fact that the young girls of today; at least a good number of them, who enter the Monast~ery with a true vocation for the contemplative life, bi~ing thereto certain dispositions of mind unknown to their elders, for example: a desire to know and understand the religious questions which can be read and studied in doc- trinal books of which there may not exist a copy in the Community library, and also a desire We shall not say to judge but to judiciously examine all that which proxi- mately or remotely concerns their vocation in the con- ventual life, instead of accepting everything blindly with- out saying or thinking aught. All this which is explained by the education which they have received, the influences of all kinds to which they have been subject in the family, in the .world, in the benches of the school or of the Uni- versity is, according to their minds, perfectly reconcilable with a very lively religious sentiment, a sincere faith, an ardent charity, and a very real spirit of sacrifice. Bu~t’ in the eyes of their Prioresses or Mistresses of Novices the reconciliation is not always so manifest, and this is easily intelligible. "Hence sometimes in the direction of Novices, the hes- itations, misunderstandings, and vacillations which are painful to everybody, How then in consequence may one proceed to reconcile dispositions of mind apparently ir- reconcilable, and facilitate spirits ardent but anxious, ab- solutely sincere but still somewhat anxious, in the realiza- tion of their vocation? Questions "A very simple means would be to suffocate from the and Answers very beginning in ’the name of humility and obedience, this double desire of knowing and judging, which the REVIEW FOR RELIGIOUS postulants of.to-day bring with them from the world~ to 690 the cloister, even after they have renounced all secular vanities. But this twofold desire is so natural to them and depends so little upon their will that an attempt to sup- press it would almost amount to forbidding them to breathe. Besides, to wish to employ this direct method suppression towards young girls who have entered the Monastery with the hope of being-undei’stood, and of having those desires completely satisfied, might incur the grave danger of deceiving them, and even of scandalising them. While in the world, several, if not all of them, who were already as it were obsessed by the desire of knowing and judging everything concerning the religious life, at- tended study-circles where they found both enlightenment and peace. With the approbation of their Director, they have been. able to read doctrinal books which, while dis- sipating their ignorance, have greatly facilitated their taste for solitude and meditation. Is the .Monastery then to offer them; in this respect, fewer advantages than the world, and is the grille which encloses them bodily to iso- late their soul from the sources of the truth which sets free and of the light which enlightens? "~re well know that one can become a good and even holy religious without following a course of .theology or reading a doCtrinal book. The grace of, God can supply for .all, and charity is greater than all. But the grace of God depends more on God than on us, In the case of religious souls who desire to know God better, in order’ to love Him better, and to get an idea of Him more exact and more conformable to the teaching, of the Church and, in any. case, superior to the deformed images with .which too often the sensible piety of certain Nuns is nourished, would it not be presumption to think that voluntary religious ignorance, even if imposed and main- tained in the n~me of obedience and humility, prepares these souls to receive the. grace of God and especially that of contemplation better than a prudent but habitual con- tact with revealed truth imparted in the form of author- ized and supervised instruction or doctrinal lectures? "This, We believe, is the real question which merits the attention of Prioresses and Mistresses of’ Novices in regard to the formation of these new generations which the world has tried to corrupt and to retain by. flattering in its own way their desire to know~ but who, on the contrary, by the grace of God have entered the Monastery under the pressure of this need in order the better to+ know this ineffable God Who has drawn them thereto,+ by making Him the one object of their meditation, con-+ secrating their life to Him, and in contemplating andQuestions loving Him. and Answers "The practical solution of this new problem of reli- gipus education for the good of souls dedicated to theVOLUME 22, 1963 contemplative life, does not seem impossible, nor even691 very ditficult. The only real dit~culty consists in finding priests capable in every respect, intellectually and rnor- ally, of undertaking such an education. The ideal thing would be that the Chaplain himself be always competent to do it. But, in default of the Chaplain, could there not be found, in the great Seminary for instance, one or more priests for the Monasteries which are under the immedi- ate jurisdiction of the local Ordinary, and, in the Con- vents, one or more religious for the Monasteries under the jurisdiction of the Order, who either regularly or at intervals more or less frequent would undertake to give the doctrinal instruction to the Novices, and at the same time organize a special library for their use? In this man- her nothing would be imposed on the senior religious’;, in other respects a!ready advanced in the way of sanctifica- tion, and who are not troubled by this desire for knowl- edge; and at length a day would come when, after several generations of novices have been thus formed, the same instruction could be given to the entire Community as a matter of course without provoking surprise. We believe that the religious life would have everything to gain, not only for each Sister in particular but for the whole Com- munity in general. Habitual contact with doctrine which is sound, serious and well-adapted to the intelligence of the religious, to the needs of their soul, to the f6rma,tion of their will, to the even-balancing of their sensibility, will more surely enlighten their minds and inflame their charity, and will deliver them from the obsession of the minutely small things to the advantage of the infinitely great, than certain vague, indefinite, undigested formulas on God with which many content themselves for want c;f better, but which have no influence on their intellect or thoughts. "Let Us say in conclusion, very dear Sisters, that, there is no question of filling the Monasteries with intellec- tuals, nor of pretending that in the contemplative life knowledge.is superior to love. This would be disastrous. Intellectuals, no; but educated religious, yes; in other words: religious who desire to know God better in order to love Him better; to love Him better in order to know Him better; and to know and love Him better in order to ÷ serve Him better. ÷ "Three stages have to be passed through in order to ÷ arrive there: that namely of study which consists in as- Questions similating by intellectual effort the revealed truths; that and Answers of meditation in which the intellect has more part’ than the heart but in view of nourishing the love of God; that REVIEW FOR RELIGIOUS of contemplation in which the heart prevails over the intellect but in order to increase the knowledge of God in bringing it from the abstract to the concrete, from the speculative to the practical plane, "In a word, it is a question of adding to all the other means in our monastic life an efficacious means of sanc- tification and of the apostolate by satisfying the desire which more perfectly corresponds to the Dominican voca- tion: the desire to know God in order’to contemplate Him and, having contemplated Him to communicate to others the fruits of this contemplation: ContempIata aliis tradere." Our constitutions demand ]orty years o] age ]or the novtce master. May the superior general oy our congrega- tion o[ brothers dispense ]rom this age requirement? No, unless the constitutions expressly grant him the power of dispensing from this requirement. Canon 559, § 1 demands at least thirty-five years of age for a novice master. It is evident that no authority within a lay insti- tute, whether pontifical or diocesan, may dispense from this canon or any law or decree of the Holy See. Such a faculty would demand a power of jurisdiction, but canon 11.8 states that only clerics are capable of acquiring eccle- siastical jurisdiction. A dispensation from the canonical age of thirty-five years evidently appertains to the Holy See (c, 80). The added five years of the present question are estab- lished by the constitutions of the particular institute. The common doctrine of authors and the practice of the Holy See in approving constitutions of lay institutes grant superiors the faculty of dispensing in merely dis- ciplinary articles of the constitutions, not in those on government, organization, formation, and religious pro- fession. The article on the age ’required for the novice master, an official of the institute, is to be classified as an article on government. It is evidently not a merely dis- ciplinary article. These were described in the REVIEW RELIGIOUS, 19 (1960), 328, as follows: "In general, such articles refer to the order and regularity of common life, the religious exercises, the work, and domestic and com- munity duties of the religious, for example: reporting of presumed permissions; reception of visitors; going out of the house; going out alone; permission for and inspection of correspondence; reception of visitors; visiting of ex- terns; silence; reading at table; suffrages for the dead; ÷ interviews prescribed with superiors and masters; the spiritual duties, for example, daily Mass; recitation and Questions choral recitation of the Little Office or the Short Brevi- and Answers ary; prescribed visits to the. Blessed Sacrament; medita- tion and its preparation; rosary; examen; spiritual read- VOLUME 22, 196~ ing; weekly confession; public devotional renewal of 693 vows; retreats; monthly recollection; and chapter of faults." Since the general principle is that their power of dispensing is confined to merely disciplinary articles, the superiors of lay institutes may not dispense from any other article unless such a power is expressly granted them in the particular constitutions. Constitutions of lay institutes practically never grant the faculty to dispense from a requirement such as that of the present question. Therefore, the dispensation from this particular law of forty years of age for a novice master must be petitioned from the Holy See by a pontifical institute and from the local ordinary by a dioceasan congregation. R~vmw :~OR RELXGIOUS, 19 (1960), 328, 343, 347--9.

We now have over sixty novices and yeel that an as. sistant to the mistress should be appointed. It would seem most necessary that the exact nature oy that duty be understood. If it is not allowed to have’ two superiors over the same group of professed sisters, it would seem even more necessary, if possible, that novices be subject to only one superior, ls it not true that there could be no such thing as an assistant novice mistress over the same group of novices but rather an assistant to the mis- tress, and that the latter could in no way be considered a superior of the novices? In questioning the mothers general of larger communities, we tlnd that all are not clear as to the exact nature of the place of the assistant. But isn’t canon law clear? Canon 559, § 2, which is at least ordinarily included in the constitutions, reads in the feminine: "If the number of novices or any other good reason renders it expedient, a sister shall be given as as- sistant to the mistress. The assistant shall be under the immediate authority o[ the ,mistress in all matters per- taining to the government of the novitiate. She must be at least thirty years old, professed at least five years from the date of her first vows, and possess the other necessary and suitable qualifications for the office." The canon does not command but permits the appoint- ment of an assistant when this appears advantageous be- cause of the number of novices or any other sufficient reason, e.g., for the better training of the novices and to ÷ give the mistress more freedom for their formation and + government. The duties of the mistress are~so numerous, ÷ time consuming; and fatiguing that.she should always be Questions given an assistant unless the~ number’ of novices is very and Answers small. The Code o~ C~inon Law does not forbid the ap- pointment of more than one assistant. Some authors ~tate REVIEW FOR RELIGIOUS that it is not the practice of the Sacred Congregation of 69~ Religious to permit that more than one have the title of assistant or they affirm that many assistants in the proper sense of this term seems to be something less’in keeping with the cimon. Neither of these arguments is certain. Only a few constitutions approved by the Holy See men- tion a plurality of assistants, but in those that do no sub- is ordinarily established among the various assistants. Since the government, formation, and proba- tion of the novices appertain exclusively to the mistress, subject to the authority of the superiors competent ac- cording to the constitutions and to that of the visitors (c. 561, § 1), canon 559, § 2 logically enacts that the assistant is immediately subject to the mistress in every- thing appertaining to the government of the novitiate, i.e., in everything she is to do in regard to the novices. Her specific duties depend on custom, the directives of higher superiors, or the assignments given her by the mis- tress. She may be given a subordinate part in the spiritual formation of the novices, or her duties may be confined to such matters as teaching, care of the material needs of the novices, supervision of external discipline, especially in the absence of the mistress, direction of the domestic duties of the novices, accompanying them occasionally at recreation, instruction in religious decorum and polite- ness, and so forth. I do not know the source of the alleged prohibi(ion: "If it is not allowed to have two superiors over the same group of professed sisters .... " Certainly religious are subject both to local and higher superiors: The novices are subject to the mistress as the one who governs the novitiate but they are also subject to the local superior with regard to the general discipline"of the house (c. 561, § 1). Plurality of authority and of subjection is foreign neither to the Church nor to the religious life, All the faithful are subject to local ordinaries and the Roman Pontiff, and religious are under the authority of their superiors, local ordinaries, and the Roman Pontiff.

The brother of one of our nuns wishes to provide for the Catholic education of his young children in the event of his own death. He therefore wishes to leave a sum of money in his will for this purpose to be administered by his sister, who is a nun of solemn vows. May we give the nun permission to do this.~ 4- The pertinent distinctive effects affixed to solemn vows 4- by the universal law of the Church are two, i,e., any act 4- contrary to a is ipso facto invalid if it is ~2uesti~ms capahle of being invalidated, and the religious loses the and Answers right of acquiring or retaining the proprietorship of tem- poral property for himself or herself (cc. 579; 581-82). It VOLUME 22, 196~ is evident that solemn profession does not forbid a religi- 695 ous to administe~ p~’operty, e.g., local and higher superiors and treasurers o[ solemn vows administer the prope:rty of houses, provinces, and institutes. Furthermore, the ad- ministration of the property of another in itself, since, it is the mere care of such property, is done in the name of another and as his agent, and brings no material ad- vantage to the religious, does not fall under the vow of poverty. The superiors of the institute may give permis- sion for any proprietary acts that occur and for any dis- position that redounds to the material advantage of the religious. In brief, solemn profession does not exchlde the administration of the property of another simply be- cause this is neither the acquisition nor the retention of property for oneself. However, the nun is forbidden to administer the money described in the question without the permission of her ordinary. Canon 592 extends to all professed re- ligious the prohibition enacted in canon I39, § 3 for clerics, which reads: "Without the permission of their own ordinary, clerics shall not undertake the administra- tion of property belonging to lay persons nor assume secular offices that involve the obligation of rendering an account.". Without such permission, religious may not be administrators or managers of business affairs or of prop- erties which belong to lay people or necessitate the ren- dering of an account at least ultimately before a civil tribunal. They may not be the guardians of others, even if these are relatives, be administrators or executors of wills, nor be president, treasurer, secretary, or a director of a bank, even if it is of a charitable or social nature, or of other economic lay societies. For nuns in [act subject to an order of religious men, the ordinary of this canon. is their regular superior; for the members of all other lay religious institutes, the local ordinary.

Has the Holy See ever suggested any means to lessen the tension that is so commonly found among religious? The Holy See has stated in recent years that a religious should avoid a disordered and restless life that leaves neither time nor place to find and live with the Lord. The Church’s consciousness of the minimum of calm and peace that is necessary for a prayerful life is shown by the universal enactment of cloister for religious and the ob- ÷ servance of silence that is demanded by the particular ÷ law of religious institutes. Discussions on tension among uesti°ns religious are too apt to be confined to the more particular and~ and proximate factors such as overwork, lack of sufftcient sleep, of a weekly free-day, and of an annual vacation. REVIEW FOR RELIGIOUS There are deeper and more universal causes of tension 696 in many religious. A religious who cannot attain his voca- tional ideal of apostolic sanctity faces, perhaps con- fusedly., the frustration of a life goal and the conscious- ness of a life failure. This can arise from such causes as an inadequate or incomplete spiritual formation, an er- roneous approach to the spiritual life, the lack of a train- ing that would give the relative security and satisfaction of professional competence and worth, the numbing and shrivelling climate of mediocrity of life and work, a petty and uncultured life, an antiquated life, and a community life that gives neither peace nor help. The Holy See has emphasized in more recent docu- ments that religious must strive for sanctity and to be true apostles; that the predominant element of perfection will always be interior; that the spiritual and profes- sional formation should enable the religious to realize his vocational ideal in choosing the’ particular institute; that all schools and institutions Of religious should be- come the very best; thatreligious are to attain a profes- sional competence at least equal to that of seculars in their field and to be given an intellectual, cultural, pro- fessional, and technical formation that will prevent them from being inferior in fact or repute to seculars in the same work; that they are to attain the degrees, diplomas, and certificates demanded by the state, by similar agen- cies, and that are necessary for the worthy performance of thei~ professional duties; that nothing capable of per- fecting body and mind, of fully developing all natural virtues and human values should be neglected; that re- ligious are to adapt suitably to their own age and be properly up to date; that religious teachers are to be so competent, so religiously but intelligently~up to date that the students will instinctively approach them and find understanding and help; and that the family spirit and paternal and maternal government are to be intensified.

÷ ÷ 4- an~lQuestions Answers

VOLUME 22, 1963 697 [Material for this department should be sent to Book Review Editor, RrvIEw FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] In the spring of 1964, REVIEW FOR Rv.Lm~OUS will pub, lish a book entitled Questions on Religious Life. The volume will have about three hundred and twenty-five pages and will consist of a selection of questions and swers that have appeared in the Rrv~Ew during the period 1942 to 1961. The questions and .answers will be arranged according to the order generally found in constitutions of religious institutes. A general subject and a canon law index will conclude the volume. The cost o{ the book will be $6.00 (the price of postage is included in this); however, orders (payment may but need not accompany these orders) received on or before January 1, 1964, will be favored by the special prepublication price o[ ~;5.25 (including postage). Orders for the book should be sent to: Questions on Religious Life REVIEW FOR RELIGIOUS St. Mary’s Colleg~ St. Marys, Kansas THE MAKING OF THE POPE. By Tony Spina. New York: A. S. Barnes, 1962. Pp. 144. $12.50. This album of photographs will delight devotees of Pope John XXIIL Published prior to his death, the collection in- cludes a series of close-up portraits of His Holiness. One is drawn to study them over and over again and, in so doing, to realize how much a part of our world John had become. Pope John is said to have remarked that if divine providence knew he was to become pope, it would have blessed him with a better figure. Mr. Spina reflects the same concern when he remarks that though the Pope was of medium height, "his bulk gives one the impression that he is shorter:" Any fear, however, that Papa Roncalli was not photogenic is dispelled in these pages. Photographer Spina captured the Pope’s many moods and through the Holy Father’s sensitive features tells us. something of his spirit: playful and interested, jovial and thoughtful, the very mixture of humility and self-confidence which we learned to trust and to .love. The other, more ex- tensive, series of pictures goes back to an earlier assignment connected with the conclave that elected Pope John. Mr. Spina’s essay on "How This Book Came to Be" introduces his pictures and is a delightfully warm piece of writing. The accompanying text by Dawson Taylor is informative but would Book Reviews have been less heavy without, the full sermon to the conclave cardinals in the florid style of the then Monsignor Bacci. A REVIEW FOR RELIGIOUS foreword by Father LaFarge and a short bibliography com- plete the volume. ANTHONY F. SAPIENZA, S.J. PERSONALITY DEVELOPMENT IN THE RELIGIOUS LIFE. By John J. Evoy, s.j., and Van F. Christoph, s.J. New York: Sheed and Ward, 1962. Pp. 247. $3.~5. A series of lectures given to religious women have been edited by the authors for publication. To create, an atmosphere of informality in the book, the form of the lectures remains the Same--the psychologist (Father Evoy) and the sociologist (Father Christoph) speak in turn. The reader, however, will be pleased to find in each chapter a cohesive unity and a smooth articu, lation of the fourteen chapters by a consistent developmental approach. Before sketching several theories of personality, the authors disclose their heavy reliance upon the theory of infant be, havior of David P. Ausubel as set forth in his Ego Development and the Personality Disorders. They admit that in formulating theories there is danger of homunci~larity., that is, of inter..p reting infant behavior in terms of adult reactions, In addmon, they criticize Freud’s theory for its assumption that the original cause of behavior in childhood is the explanation of the ap- pearance of that behavior in adulthood~ They acknowledge Freud’s genius but deplore his failure to look deep enough into hu~aan" nature. The authors dismiss as unsubstantiated the birth trauma of Otto Rank after a review of evidence about man’s sensory prenatal life. The self-assertiveness of the child at the age of two and one-half years, they say, contradicts the feelings Of inferiority postulated by Adler for his compensatory will to power. After a nod to the influence of temperament and body types, they affirm the crucial role of parent-child relationships and reinforce the a~rmation throughout the rest of the book. The cornerstone of personality development according to Ausubel is satellization. Ausubei’s term refers to the dependent identification a~ child makes with his parents in his effort to salvage the feeling of being a worth-while person. He may be accepted to satisfy parental needs (overvalued); he may be underdominated in every area except the :one in which his parents expect him to be successful. When their acceptance ~s based on a valuation that is extrinsic, the child becomes the kind of a person who always has to prove himself. " The rejected child (non-satellizer)is said to incorporate when he admires and imitates certain qualities without, ’however, crediting the person who has been the source of these qualities. The rejected child may also identify in a narcissistic way by an almost violent dedication to the defense of the underdog and so in such cases usually finds himself in rebellion against au- thority. Anxiety follows, objectless, disproportionate, freefloat- ing. After describing the child’s development in his first six years, the authors point out that his moral life begins to emerge. The authors’ statement that conscience takes shape around nine years of age will readily be accepted by psychologists. Next to appear 4- are the satellizing-like relationships with peers, first with same- sex pre-adolescent group, then with the heterosexual adolescent + group; thus there is e~ort to gain acceptance as an equal. 4- As the authors explain the adolescent’s conforming conduct to deviant group standards out of a need to belong, they gingerly Book Reviews refrain from a judgment on adolescent responsibility. The last quarter of the book deals with the unsatisfactory personal and interpersonal relationships that people bring VOLUME 22, 1963 with them on entering religious life. The overprotected person 699 continues to expect to be shielded from dangerous threats by the efforts of others and in the face of frustration u~ilizes his childish patterns to attain his goals. Religious life is naturally attractive to the overdominated person; submitting to an au- thority who does his thinking and deciding is a congenial affair. The underdominated person, however, n(glects the rights arid needs of others because he customarily shrinks from the painful and is motivated by the pleasurable. A dampened ambition, a pattern of failure to complete assignments, endeavors to ac- complish in an area about which a superior has a low opinion characterize the underappreciated, Does religious life tend to keep its people adolescents? Yes, is the authors’ answer. A subject may substitute "permission" for responsibility. A superior may fail to delegate authority. The authors doubt that women can be subject to another woman for long without trouble brewing. What the authors r~aily are trying to say is not that this phenomenon is intrinsic to religious life but that such a failure to mature occurs becanse some persons assume certain patterns of action in religk,us life. And they would have us remember that although unfortu- nate patterns derived from parent-child relationships may be found in adult feelings and inclinations, the guidance of human intelligence and freedom can prevent their appearance in overt behavior. If there were less alleging of supernatural motivation to justify impersonal community relations, the authors feel, and more. effort at human understanding, religious men and women even in this life could taste the promised hizndred- fold. A wide reading public, not merely of religious, will be helped by this book, for religious life ha’s been used in it merely by way of example. However, in the area of the religious lif~, interesting analyses are found of the reasons some good religious ambition office, why some people cannot allow anyone to know them intimately, why a religious will "retire" at the age of thirty-five, why the axiom "onCe a-superior always a superior" is so often true. How effective will be their warning not to classify and treat people on the basis of their lucid analysis of specific cases is open to question. Wisely the authors indicate that almost every single aspect of behavior they discuss could have been caused, by some other, fact than. the one they used to account for at. They have, besides, admirably resisted the temp- tation’ to be exhortatory. Finally, a few reservations: Some readers will certainly ex- pect to find footnotes for quotations in edited lectures; some will prefer less appeal to the authors’ own experience with sisters and more description of their observations; more basi- cally, some readers will wonder whether or not the authors, after pointing out the dangers of homuncularity, have .re- mained entirely innocent of it themselves. DA~;IrL P. FOLEY, S.J. THE VOCATIONAL DIRECTOR AND COUNSELING. By Adrian L. van Kaam, C.S.Sp. Derby (N.Y.): St. Paul Publications, 1962. Pp. 44. Paper $.50 ÷ "Ideally the vocational director should be experienced as a ÷ deeply interested wise friend whose only interest is to he,!p me in finding myself in relation to my possible vocation; says Book l~eviews Father van Kaam. Elsewhere he adds, "The personality of the director is his main tool." He develops these ideas in practical REVIEW FOR RELIGIOUS descriptions and directives. He shows a director how to distin- guish the good qualities of spontaneity, acceptance, and warmth 7OO in his personality from superficiality, agreement, and softness in dealing with candidates. Counselors and most teaching re- ligious will want to meditate on the ideas in this booklet. JOHN T: DILLON, S.J. TO KNOW CHRIST JESUS. By F. J, Sheed. New York: sheed and Ward, 1962. Pp. 377, $5.00. Moderators of sodalities, Christian Fa~nily Mover~ent, Legion 0f Mary, and other lay apostolic groups are in daily search of spiritual reading better suited to those they moderate: No one book ever meets all specifications. But some approach the ideal more closely. Among these Frank Sheed’s latest book must find a place. While (fortunatelyl) not called a meditation book, this life of Christ, whose "object’ is not to prove something but to meet Someone," will certainly be of considerable ;value to one sin- cerely interested in meeting our Lord through reflective read- ing. Written by a layman, it has a certain newness of approach that should attract other laymen and priests and religious as well. The thoughts expressed are not necessarily new; but the way they are said--crisply, clearly, often wittily--is new. Thus in describing the seaside call of Peter, Andrew, ,James and John, he writes, "The incident ends with the four men leaving all things to follow Christ. All things. Including the fish." The layman’s point of view is perhaps responsible, too, for the straightforward approach to some incidents that have ap- parently troubled earlier writers. This is true of the treatment of Mary’s pregnancy, which is factual without being irreverent and, incidentally, answers the obvious question of what did the neighbors think. Perhaps it is also behind his sense of the hu- man factor in certain situations. Writing of the "Behold your Son," for example, he says, "There is a~ intensely dramatic element that we must miss unless we remember.., that St. John’s own mother was standing there." The ohvlous scholarship of the author may prove unsettling to anyone accustomed to making "theologian" a term that de- fines priests alone. It is not cumbersome scholarship, however, and its only purpose is "that we should know Christ Jesus." As an illustration, the familiar quotation from St. John--"Jesus ¯.. having loved his own who were in the world, loved them to the end"--takes on a richer connotation in light of the author’s explanation that "the Greek means not the end of his life but to the limit of his loving-power." It is impossible to read this book at one sitting. While the incidents themselves flow smoothly, the book, if read straight through, is episodic. Yet fragmentation is not a failing in a book of this kind. For it compels one to slow down, to pause, to read reflectively---certainly the idea the author had in mind, certainly the way "to know Christ Jesus." JOHN R. CROWLEY, S.J. GOD AND THE INTERIOR LIFE. By John J. Sullivan, S.J. Boston: Daughters of St. Paul, 1962. Pp. 283. $3~00, paper $2.00. This book is directed chiefly to sisters whose vocation calls them to external apostolic work. Its chief virtue is its positive attitude toward this subject. Rather than repeating at any length what is usually ~ said about the "heresy of action," the Book Revlews author instead emphasizes the union between contemplation and action, basing his remarks on papal and patristic writings. VOLUME 22, 196.t ’St. Plus X said: "The more intimately one is mys.tlcally united with God, the more fervent becomes his exercise of charity toward others and the more solicitous he shows himself for the salvation of souls." GENE D. PHILLIPS, s.J. THE FRANCISCANS: LOVE AT WORK. By Boniface H.’m- ley,-O.F.M;, and Salvator Fink, O.F.M. Paterson: St. Anthony Guild, 1962. Pp. 247. $6.50. Father Hanley’s ~arm inspirational writing, supplemenr.ed generously by striking photographs from Father Fink and others, presents an interesting book on Francis and Francis- canism. Slick paper, easy-to-read type, and attractive layout add an able hand as the reader tours from a somewhat sketchy but colorful life of Francis through the radical spirit he founded to the harmonious chorusing of priests, brothers, sisters, and seminarians in their lives of work and prayer. Francis, like Ignatius and some other great saints, began thinking seriously only when sick and disabled. Christened , con- firmed with New Testament love and poverty, Francis forged the ideal that results seven hundred years later in the learning, preaching, .praying, and general care of souls known as modern Franciscamsm. Interspersed with colorful descriptions, the idealism of this book would make good shelf material for li- brarians and counselors who would open Franciscan fields to youth thinking seriously of a vocation. JAMES N. BRICHETTO, S.J. SISTERS: A .PICTORIAL HISTORY. By Sister Mary Francis Louise, New York: Dutton [Dist.: Chi Rho Arts, Maryknol|, N.Y.], 1962. Pp. 184. $4.95. SAFARI BY JET THROUGH AFRICA AND ASIA. By Sister Maria del Rey of Maryknoll. New York: Scribner, 1962. Pp. 308. $5.95. Boston’s Mary Josephine Rogers (1882-1955) told its director of the Propagation of the Faith fifty:seven years ago, Father James Anthony Walsh, that’she wished to do something for the missions: These two intensely inspiring volumes tell how Molly Kogers’ "something" became the Mother Foundress Mary Joseph’s 16,000 Maryknoll Sisters in 120 convents in North and South America, Asia, Africa, Oceania. This divine success story is accompanied by many amazingly good photographs which-- particularly in the second volume--illustrate vividly what "rugged women" missionary sisters arel Or as the mother foundress herself described the ideal mis- sionary sister, "I would have her distinguished by Christlike charity, a limpid simplicity of soul, heroic generosity, selfless- ness, unswerving loyalty, prudent zeal, an orderly mind. gra- cious courtesy, an adaptable disposition, solid piety and the saving sense of humor." Saving grace of humor is especially striking in the Safari volume in which the author reports wisely an~i wittily on the Church she saw intimately during "bunnyhops" and "kanga- roos" with Mother General Mary Colman through Tanganyika, , Ceylon, , , Macao, Taiwan, , , Yap, and others of the Marshall and Caroline Book Review~ Islands of the Pacific. These two beautiful books are the kind that arouse so~uls to do something for the missions, the fascinat- REVIEW FOR RELIGIOUS ingly unending work of the Church to help all mankind have the perfect happiness of loving God forever. PAUL DENT, S:J. THINK, SISTER: THOUGHTS IN A CONVENT GAR- DEN. By John E. Moffatt, S.J. New York:. Farrar, Straus and Cudahy, 1962. Pp. 189. $3.75. This book might well be entitled Strive for Perfection, Sister, for in numerous and varied ways (there are twenty-one .brief chapters) the author reminds sisters of their high calling and urges them to renew their fervor in the service of God. Father Moffatt, a veteran retreat master and author, urges this high perfection in his usual informal and cheerful vein. His vast and rich experience serves him especially well in the use of con- crete, practical examples and applications---whether his topic be fraternal charity, apostolic attitudes, mediocrity, or opti- mism. While not neglecting the "don’ts" in the spiritual life, he emphasizes the positive aspects. He appeals often to Saint Paul. Perhaps a little melodramatic at times, his book is, none- theless, solid and inspiring. JA~s J. K~NG, S.J. YOUR HOUR. By M. Raymond, O.C.S.O. Milwaukee: Bruce, 1962. Pp. 204. $4.50. This valuable addition to Father Raymond’s many previous works should make excellent Lenten reading. The~ preparation for death and the expectation of meeting God is the general theme told in the lives of nine. people, the best known probably Mary Ellen Kelly, the foundress of the Sodality of Shut-lns. While the book might properly be titled Their Hour, the purpose is clearly to assist’ the reader to make the moment of death his moment of glory. JAMES C. FLECK, S.J. THE READER. Edited by Thomas P. McDonnell. New York: Harcourt, Brace and World, 1962. Pp. 553. $5.75. It has been almost a quarter of a century since Thomas Mer- ton entered the Abbey of Our Lady of Gethsemani to become Father Louis of the Cistercian Order. Since that day numerous books, essays, and.poems have passed from his pen to establish him as one of the foremost commentators on the contemplative life. But we should not, and Merton does not consider himself purely and simply as a "spiritual writer," as his poignant reflec- tions on such varied topics as nuclear warfare, art, litqrature, and Chinese philosophy have amply proven. It would in fact be impossible to adequately characterize his thought and-style by a single essay or book; it definitely has advanced well beyond the popular image created by The Seven Storey Mountain. The Thomas Merton Reader therefore presents a literary journey of Merton~s thought from "The Unreal City" of his early ex- plorations of mind and spirit to "The Sacred Land,’ in which he has "found the mercy of God and of the Order." The selec- tion and organization of the writings for, the Reader was largely the work of the author himself, with several unpublished works + included to round out his scheme. JAMES F. LOTZE, S.J. + SEND FORTH THY SPIRIT. By L~once de Grandmaison, S.J. Translated by M. Angeline Bouchard. Notre Dame: Book Re’views Fides, 1962. Pp. 117. $3.25, VOLUME 22, 1963 From the published and unpublished writings of Father de Grandmaison, author of one of the more profo,~und modern 703 lives of Christ, comes this selection of brief spiritual confer- ences on the formation of an apostle. Of particular value ;ire the chapters entitled: "Jesus, Our Lord," "The Purification of the Apostle," "Docility to the Holy Spirit," and "Apostolic Service." The spirit of this little work is best expressed in ~he opening words of "An Apostle’s Prayer" which appears at the end of the chapter on apostolic service: "Jesus, make of me the ravisher of souls, who hurls them into you, who turns them to- ward your beauty alone. Make of me the finger that points out love, the voice that sings of love, that reveals to the hardhearted a little o[ its splendors and delights." ERNEST G. SPITTLER, S.J.

UNDERSTANDING THE LORD’S PRAYER. By H. van den Bussche. Translated by Charles Schaldenbrand. New York: Sheed and Ward, 1963. Pp. 144. $3.00. The Lord’s Prayer, so dear to the heart of Christ and so highly reckoned by the Church, could perhaps be better under- stood by the faithful. Canon Bussche’s book is an attempt to unfold the rich contents of this prayer par excellence. It is a clause-by-clause analysis with a biblical exegesis of the. two central,$oncepts of fatherhood and God’s kingdom, The author has made a special effort to show how the Old Testament notions of fatherhood and kingdom reach their blossoming stage in the New Testament. It is his contention that the true contekt of the Our Father is the life of the risen Christ within which the Christian lives. Hence the Christian can and must recite the Our Father in a "new way" and, per- haps, with a richer meaning. Just as Tertullian, who described the Our Father as the r~sum~ of the Gospel, the author rightly affirms that it is the sum and substance of all Christian prayers. SEBASTIAN C. INCHODY, S.J. THE IDEA OF THE CHURCH. By B. C. Butler, O.S.B. Baltimore: Helicon, 1963. Pp. 236. $4.95. Taking as his subject "the Church as militant here on earth," Abbot Butler insists that he is "not here concerned with iden- tifying the true Church." Rather, he seeks to answer the ques- tion, "What sort ofa real thing is the Church in its historical existence in this world?" In formulating his response the author chooses ’"to fashion the argument round the notion of the Church asa ’society,’ instead of developing the significance of the Scriptural desi.g.nation of her as ’the body of Christ.’ " The various posmons taken with res. pect to this question are. reduced to three: "The Church...xs either (1) a purely in- terior, invisible, ’mystical,’ entity, or (2) a visible entity which is not essentially a society or single communion, but is poten- tially ...... such, or (3) essentially a single historical society or com- mumon, vls~ble with the v,ssbflxty that appertains to such a historical society." The method o[ disproving the first two and of fortifying the third is not dogmatic (since "any appeal to + ecclesiastical definition is ruled out a priori") or exegetical ("since we disagree on the meaning of Scripture"). Instead re- course is had to "the tribunal of Christian history." ÷ Thus, having defined society, Abbot Butler proceeds to ex- amine the actions of the first four councils to "bring out-into Book Reviews the open the idea of the Church held in Christian antiquity from the end of the New Testament period till about A.D. REVIEW FOR RELIGIOUS 500." He then analy.zes the apparently conflicting doctrines of Cyprian and Augusune and argues away the objections of the 704 prominent Anglican Doctor S. L. Greenslade. Several chapters are spent on the New Testament in order to sho,a "that the view that the Church is a refoundation, by Jesus HimselL of the .holy community of the Old Testament, xs a -dew that is consistent with the historical evidence that has come down to US." Himself a convert, it is not surprising that Abbot Butler leans heavily on the method established by another famous con- verL Cardinal Newman, in his Essay on the Development of Christian Doctrine. The result is a highly readable, urbane, and persuasive book. JOHN R. CROWLEY, S.J.

THE VATICAN COUNCIL AND ALL CHRISTIANS. By Claud D. Nelson. New York: Association, 1962. Pp. 126. $3.00. In this book Doctor Nelson, a non-Catholic, attempts to give a non-biased interpretation of the facts behind the Second Vati- can Council. He begins by treating of the significance and pos- sible influence of the council on men in general. He then ex- amines the inner workings of the council. And finally, he turns his attention to considering the relationship between non- Catholics and the council. Nelson concludes by echoing the warning of many prelates, both Catholic and non-Catholic, that the immediate unification o[ the Christian world should not be expected as a result o[ the ~council. Such a reunion will take much time. The book should be well received by non-Catholics interested in a genei’al understanding of the purpose and make-up of the . PATRICK J. BOYLE, S.J.

AN ANGLICAN" VIEW OF THE VATICAN COUNCIL. By Canon Bernard C. Pawley. New York: Morehouse-Barlow, 1962. Pp. 116. $2,90. The personal representative of the Archbishops of Canter- bury and York at the Vatican during the preparations for the Second Vatican Council expresses his views of the council from the viewpoint of an Angiican. He states in his first chapter .that this book is not intended for the specialist but for the ordinary layman. Thus, for the most part, Canon Pawley is content to explain the nature of the council. At times, however, he is car- ried away and allows himself to engage in some criticism of the Roman . In his final chapter, Canon Pawley says that three areas of discussion must be considered if the Catholic Church hopes to erase the abject image which other Christian denominations have of it. These three areas are: the Catholic Church as a danger to the political and intellectual liberty of man, mixed marriages, and Mary. Well written, the book is informative about the mentality of a representative Anglican toward the Catholic Church. PATRICK J. BOYLE,

THE VATICAN COUNCIL: 1869-1870. By Cuthbert Butler, O.S.B. Edited by Christopher Butler, O.S.B. Westminster: Newman, 1962. Pp. 510. $5.95, paper $1.95. One interested in a comprehensive history of the First Vati- can Council will want to read this classic. Originally written Book Reviews more than thirty years ago, the book has been only slightly ab- breviated by the editor. The reader will see detailed the debates VOLUME 22, 1963 on the controversial question of infallibility, recognizing Cardi- nal Manning, Archbishop of Westminster, as ’party whip’ of the infallibilists, and will" come to realize that current problems facing Vatican II were the same problems facing Vatican I: the limits of episcopal power, emendations of the Breviary, the na- ture of the Church. For scholarship, readability’ interest, and historical facts, Abbot Butler’s book will continue to be one of the. most satisfactory histories of the council in English. Pinup F. QuiNTs, s.J. PICTORIAL HISTORY OF CATHOLICISM’ By Marian McKenna. New York: Philosophical Library, 1962.; Pp. 318. $12.50. CONCISE HISTORY OF CATHOLICISM. By Marian Mc- Kenna. Paterson: Littlefield, , 1962. Pp. 285. Paper $1.95. One can rightly lament that with so much relevant material available, this album of pictures does not quite keep up with the vivid and moving history of Catholicism, Still, the text is very comprehensive and embraces every important achievement of the Catholic Church. If some pictures look opaque and dark it is mostly due to the type of printing that was used, The ~book is lacking an index which would make it more useful for refer- ence. More vivid style and a better selection of pictures Eould have made it an indispensable book in the family library. The text of the book has been published as a paperback under the title: Concise History o] Catholicism. Luxs CARLOS DiAZ, S.J. A SYNTHESIS OF THE SPIRITUAL LIFE. By Wulstan Mork, O.S.B. Milwaukee: Bruce, 1962. Pp. 283. $3.75. Since the Christian life is Trinitarian, Dora Mork develops this "textbook" around the Trinity. His thirty-two chapters aim to provide novices or postulants with a total view of the spirit- ual life. The format of the book is particularly interesting. Each chap- ter begins with a succinct expression of "What I hope to achieve" so that the student or reader can clearly understand what he is looking for. Then comes a treatment of some specific aspect of the spiritual life which can be used as spiritual r~ading or as a springboard for classroom instruction. This is followed by several individual practices and a number of questions and activities. While this format makes for easy classroom presentation or private study, a wide number of particular suggestions in these chapters could profitably be questioned. For example, one in- dividual ~ractice is: ",D,o today the m,,ost difficult things you are able pruoently to do. One of the ’Group Questions and Ac- tivities" is: "Conduct a recreation in which no one is allowed to use the first person pronoun or pronominal adjectives." This type of thinking seems to be more absorbed in the peripheral details than in the essential principles of the spiritual life. One questions whether such absorption does not detract from the vision which should be operative in sdrveying the whole. PATRICK J. O’HALLORAN, S.J. THE FORGE AND THE CRUCIBLE. By Mircea Eliade. Translated by Stephen Corrin. New York: Harper, 1962. Book P~ev~ws Pp. 208. $4.00.

REVIEW FOR RELIGIOUS "The secularization of work is like an open wound in the body of modern society." Modern man has today put himself in the place of time, he has partitioned work off into hours and units of energy consumed. Surrounding work there is no liturgi- cal dimension which made it bearable in past societies. These are some of the conclusions of Mircea Eliade in his book dealing with alchemists, smiths, ancient metallurgists, and the symbols and myths that were generated around these men and their work. Alchemists were acting as premodern men in changing and controlling nature and time. They considered their work a perfecting of nature; they were, unlike modern man, working in conjunction with, and with the encouragement of, God. Relatively short, with a fund of data on various "alchemical myths," this book presents some of Eliade’s interesting insights into religio-cultural relationships. GEORGZ B. MUR~.AY, S.J. SPIRITUALITY OF THE OLD TESTAMENT, VOL{ 2. By Paul-Marie of the Cross, O.C.D. Translated by Elizabeth McCabe. St. Louis: Herder, 1962. Pp. 23~3. $3.75. "God and the Soul" was the subject of the first volume in this three book series. It is now followed by "Divine Love," a theme developed over three chapters which talk about the God of the Old Testament as Father, Savior, and Lover. In the course o{ these chapters the Old Testament is quoted several hundred times and gives the reader a patch-work impression that may at first be uncomfortable. But, as Father Paul-Marie says in the introduction to his first volume, these are medita- tions. As such, it is easy to see why one is not to look for the sort of development and referral to other authors that is found in most recent Scripture studies. Still, it is worth recalling what Elmer O’Brien, S.J., said several years ago regarding the French original: "... the savorous book of Father Paul-Marie might have been more savorous and meaningful still had its biblical texts been interpreted in their literary and historical context and attention accorded the variant genres littdraires in which they are found" (Theological Studies, v. 15 (1954), p. 258). The parable of the prodigal son, says the author, "can be said to summarize the whole Old Testament .... It is also the story of Israel’s education by a father never disheartened in his tireless pursuit of his son. For this reason Israel’s history can show each of us the history of our own soul." "The Old Testament truly is nothing but one long promise, a road leading toward a total g!ft." The more one knows about the giver, the more one appreoates the gift. The more one. ap- preciates the Old Testament, the more one appreciates the New. Father Paul-Marie’s Old Testament-based meditations have the clarity and the power to help anyone do precisely this. PATRICK J. HENRY, S.J-

SPIRITUAL THEOLOGY FOR NOVICES. By Francis A. Cegielka. Lodl (N,J.): College, 1962. Pp. 132. $3.00. This book attempts an ambitious work: the outlining o{ a theology of the spiritual life for beginners in religion. It first + enunciates general principles about nature and grace, personal 4- relationships to God and neighbor, and spiritual growth. The remainder of the book undertakes to outline the means to this + growth: Christ’s redemptive grace and gifts, and our efforts at cooperation with them. Bool~ Reviews Though all the essentials seem to be touched on, it is not surprising that the author cannot do much more than that in VOLUME 22~ 1963 132 pages. The sketchy nature of the book is not improved by a tendency to make seemingly arbitrary listings of principles, 707 ideals, results, and s6 forth, and to coin words and phrases with- out proper explanation. The vocabulary of spiritual!ty contains enough jargon without the addition of "Lady-hood,’ "spiritual Spousehood," "consecrated Lady," "little Queen in the King’ dom of God," and so forth. Such words, often used only once or twice and then ignored, reduce the effectiveness of the solid theology present in the book, and contribute to the generally stilted, sometimes grammatically incorrect, English style. JOHN J. O’CALLAGHAN, S.J. THROUGH LENT WITH THE CHURCH. By Clynes, O.F.M. Dublin: Gill, 1962. Pp. 112. Paper 8s. This meditation book is arranged in two parts. The first con- tains brief thoughts for the morning meditation based on the daily Office and especially the Mass. These thoughts are basic ideas that can be developed by the reader and bring forth di’ verse considerations and good resolutions. The second part offers selected thoughts for an evening meditation. It follows the chronological pattern of the Passion, stopping every day on a different event. The booklet presents a very "practical method of participating intimately in the liturgical life of the Church" during the penitential season of Septuagesima, Lent, and Pas- siontide. Nevertheless, lot those who meditate for periods longer than half an hour, the amount of material contained in each meditation may be insufficient. Jos~ MARTiNEZ TERRERO, S.J.

THE PASCHAL MYSTERY IN THE CHRISTIAN YEAR. By Bishop Henri Jenny. Translated by Allan Stehling’ and John Lundberg. Notre Dame: Fides, 1962. Pp. 112. Paper $1.50. Bishop Jenny presents Easter as the illuminated sun oI the whole liturgical cycle. The reader will be convinced that to be a Christian is to be a "paschal man." Profound liturgical concepts are communicated in a simple and direct manner, and they in- clude the most recent developments in liturgical study. On the last pages the author suggests the organization of discussion- groups for a better study and full understanding of the subject. To this purpose he presents for each month of the year a series of discussion questions related to the season. . Jos~ MARTfNEZ TERRERO, s.J.

NATIONAL CATHOLIC ALMANAC, 1963. Edited by Feli- clan A. Foy, O.F.M. New York: Doubleday, 1963. Pp. 696. $2.95. Now in its fifty-ninth year, the almanac is more than ever the standard reference book that should be consulted first for any aspect of Catholic life. The wealth of information it offers ,s simply amazing. To cite one example: under the heading "Catholic Associations, Movements and Societies in the " are listed mor~ than 200 groups, with a brief description of their work, ranging from the American Crib Society to theo- logical, philosophical, and other learned groups. The last page contains ecclesiastical titles and forms of address that will p-rove handy. New features of this year’s almanac include recent papal Book Reviews letters and articles such as "The Second Council of the Vati- can," "Papal Peace Plans," "The Role of the Lay Person in the REVIEW FOR RELIGIOUS Church," "Conservatism and Liberalism in the Light of Catho- lic Social Thinking." RAFAEL N. BORROMEO, S.J. SECULAR INSTITUTES. By Reidy, O.F.M. New York: Hawthorn, 1962. Pp. 121. $3.50. The Gospel call to perfection, Father Reidy shows, has con- stantly worked as a leaven in the world of men. In the West monasticism first met the needs of feudal society, and the preaching orders developed and spread in the newly~formed city life of the . Our own age has seen, since the French Revolution, a laicization of society. This has brought with it the need of "a sanctified ’secularity’ which is the fundamental con- cept of the Secular Institutes." Opus Dei, the Teresians, and th~ Grail are already at work; along with other institutes, they offer a true and special vocation to the laity, which "fits into, and grows out of Christianity itselL" The , {1947), gave canonical status to these institutes, defining them as "so- cieties, either clerical or lay, whose members profess the evan- gelical counsels in the world with the double object of obligi.ng themselves to/end toward Christian perfection, and to exercise a full apostolate in the world." Thus they have become a recog- nized state of perfection, open ,,tO men, women, and priests (in many institutes married couples may have "associated member- ship"). Father Reidy has given a strong historical setting to these institutes; his account provides a good understanding of this newest form of evangelical holiness within the Church. JOHN C. HOFFMAN, S.J.

PREPARING FOR MARRIAGE~ By John Marshall, M.D. Baltimore: Helicon, 1962. Pp. 119. Paper $1.25. "Marriage for Catholics is a vocation .... Those who see in it a means of service, service of God, service of their partner, serv- ice of the children they procreate with God, ~re :beginning to appreciate the truth about marriage." These words of Doctor Marshall, a practicing Catholic physician, represent the basic theme of this valuable little volume. The scope of the book ex- tends from the nature and purpose o[ marriage, through the role of love and the physiology of sex, down to some very prac- tical hints on mutual understanding between husband and wife and on the value and techniqlue of family budgeting. For all the idealism and spiritual motivation contained in it, the book is not "preachy"; and it has the advantage of coming from a layman and a professional. MAURICE J. MOORE, s.J. THE THEOLOGY OF SEX IN MARRIAGE. By Daniel Planque.~ Translated by Albert J. LaMothe. Notre Dame: Fides, 1962. Pp. 187. $3.95. A book commendable for its sound and emphatically posi- tive attitude. Notable especially is its clear and emphatic ex- position of the positive aspects of chastity which it wisely places within the large and healthy framework of prudence and super- natural charity. Equally significant is its treatment ot the mar- ried state as related to Christian perfection. A somewhat shorter 4" treatment of the purposes of sexuality and marriage handles the matter of primary and secondary ends of marriage with un- 4" usual clarity, placing them once for all within the proper per- 4- spective of essential inseparability. Here is a book which pre- sents the spiritual and physical intimacies of marriage, its social Book Reviews implications and supernatural potential in a positive and won- derfully encouraging unity. "In the current renewal that moral theology is undergoing, this book should hold a respected posi- VOLUME 22, 196~ tion" is the comment on the jacket. "By bringing into the light 709 and warmth of charity.., an area too often slighted or mis- represented by Catholic theologians, it is doing a service for which the whole Church can be grateful." On the whole, this does not seem too extreme an estimate. GEOROZ W. L~E, S.J.

PENNIES FROM A POOR BOX. By Joseph E. Manton, C.Ss.R. Boston: Daughters of St. Paul, 1962. Pp. 576. $5.00, paper $4,00. It is easy to understand why Cardinal Cushing writes such an enthusiastic preface to these sermons and radio talks. They are not only seventy-eight extremely entertaining and genially wise examples of sacred by one of the most alive of American ~3riests; they are a kind of course in practical pastoral theolog~ itself, one conducted with much good sense and good humor. PAUL DENT, S.J.

THE BIBLE, WORD OF GOD IN WORDS OF MEN. By Jean Levie, s.J. Translated by S. H. Treman. New ~/ork: Kenedy, 1962. Pp. 323. $7.50, Touching recently on the problem oF finding time to read what is necessary, useful, or interesting, a writer in the ,’Johns Hopkins Alumni Magazine suggested that the busy bibliophile restrict himself, as a first step, to what he simply has to read. By this criterion few indeed can dispense themselves from the. read- ing of P&re Levie’s book--not, that is, if a lucid, balanced re- flection on the biblical movement in the Church today is de- sired. Two chief parts comprise the book: One, "Progress in History and Biblical Exegesis 1850’1960"; Two, "Inspiration and Cath- olic Exegesis." Part One treats historically of the development of Catholic and Protestant biblical studies in the indicated period. It is interesting to note how (and rightlyl) the word "liberal" as applied to Protestant biblical trends prior to World War I and as applied to the great encyclical Divino affti~nte spiritu carries entirely different connotations, and how, para- doxically, by the turning away from liberalism on the one hand and the lib6ralizing of ~n attitude on the other, Protestant and Catholic Scripture scholars have drawn closer together, prepar- ing. the way for the great ecumenical movement of today. Of major interest and importance in this first part is the com- mentary on DAS, together with a description of a preliminary skirmish and of various later developments (pp. 153-190). Part Two (pp. 203-~301) applies itself to the consideration of the twofold authorship of the biblical books, whence the title "Word of God in words o~ men." The recognition of this double aspect finds expression in the three major sections of this part of the book. The first, "Holy Scripture as the word of men; the human traits in the inspired work," is concerned mainly with biblical inerrancy and takes up such points as the different de- 4. grees of affirmation, the distinction between the judgments 4. made by the Bible and the concepts used to express them, and so forth. Treated, too, is the problem oi moral difficulties raised 4. by certain narratives and ]udgments of the Old Testament. A second section, "Holy Scripture, the word of God,!’ asks Book Re~iews how and to what extent the divine message transcends the un- derstanding and intention of the human author. Here the main REVIEW FOR RELIGIOUS effort is directed toward observing "the way in which the Old Testament prepares for the New, and, as a corollary, the close union of the two Covenants in the unity of the divine plan" (p. 250). The final section, "Critical exegesis and theological interpretation," concerns itself with the contributions and limitations of the proof from Scripture in theology. Throughout, P~re Levie supplies abundant and illuminating examples, commonly of just those points and principles which concern the reader most. His abundant bibliographical refer- ences, both in the text and in the footnotes, have been brought up to date for the English translation; and two indices---Gen- eral, and Names and Places---complete the volume. Sound, up to date, frank in exposing the position of the Catholic exegete vis-t~-vis his Protestant colleague, this worthy volume can be confidently recommended to all as a first-rate presentation of the position of modern Catholic Scripture study. JosErn J. DE VAULT, S.J. ANCIENT ISRAEL: ITS LIFE AND INSTITUTIONS. By Roland de Vaux, O.P. Translated by John McHugh. New York: McGraw:Hill, 1962. Pp. xxiil, 592. Bibliography, indices (general, proper names, Semitic.. forms, biblical references). $10.95. This is a book which few, perhaps, o{ the readers of this journal will go through from cover to cover, But it is a book which should be in every library which pretends to even a mild interest in the Old Testament, for ,’lncient Israel is certainly the best handbook on Old Testament sociology. With the rapid expansion of our knowledge of the Bible and its background, it is seldom indeed that one~ can assert with confidence that a particular book in the field is definitive. But this book is just that. It will, of course, be modified or advanced in details, as P~re de Vaux has himself done for this translation from the French of 1958-1960; but no other book of its scope on this subject need be attempted in this generation, The. work has been done. After an introduction, "Nomadism and Its Survival," the work is divided into four major parts, each of which has its own .chapters and sections clearly laid out before the reader’s eyes m an almost page-by-page analysis of the contents (pp. xiii- xxiii). The four major parts are: L Family Institutions (pp. 19-61); II. Civil Institutlons (pp. 65-209); III. Military Insti- tutions (pp. 215-267); IV. Religious Institutions (pp. 271-517). As an illustration of the type of material treated we list the chapter headings of Part IV, which makes up almost half of the text of the book: 1. Semitic Sanctuaries. 2. The First Israelite Sanctuaries. 3. The Temple at Jerusalem. 4. The Centralization of the Cult. 5. The Priestly O~ce. 6. The Levites. 7. The Priest- hood in Jerusalem under the Monarchy. 8. The Priesthood after the Exile. 9. Altars. I0. The Ritual of Sacrifice. 11. The History of Sacrifice in Israel. 12. The Origin of Israelite Ritual. 13. The Religious Significance of Sacrifice. 14. Secondary Acts of the Cult. 15. The Liturgical Calendar. 16. The Sabbath Day. 17. The Ancient Feasts of Israel. 18. The Later Feasts. Scholarship being what it is, critics are not going to roll over 4. and play dead before the authority of the great Dominican savant. Defenders of theories which he rejects will challenge 4. him, of course, while at the same time acknowledging, even em- 4. phasizing, the over-all superiority of the work. The lack of footnotes, other than to relevant pages of the Book Reviews book itself, is largely compensated for, beginning on page 519, , in a section-by-section bibliography of 1000 items (so the jacket) VOLUME 22, 196~ in the languages of international scholarship, as Well as in Hebrew, Dutch, Italian, Spanish, Latin, and the Scandinavian 711 languages. The general index, we are told, contains 3000 en- tries, while the index of proper names seems to run well over a thousand. The index of Semitic forms lists a few non-Semitic entries as well, and identifies for the user items in langu:~ges other than Hebrew; thus, in. the order of their appearance, Arabic, Ugaritic, Akkadian, Aramaic, Phoenician, South Ara- bian, Egyptian, Punic, Minaean (misprinted in the index, but not in the text, as Mineaean), Indo-European (the word thus identified, maryannu, is misprinted as naryannu), Latin, FIit- rite, and .Canaanite. The volume is completed by a 22-page, 6000-item index of biblical references. It is hard to think of anything which P~re de Vaux, his trans- lator, or his publisher could have done which they have left undone. A whole generation both of scholars, for whom there is a great deal, and of intelligent readers of the Bible, for Whom there is a great deal more, are in their debt. Josm, I~ D~ VAULT, S.J.

DE INSTITUTIS SAECULARIBUS DOCUMENTA. Collegit J. Beyer, s.J. Roma: Libreria Editrice della Pontificia UniversiUi Gregoriana, 1962. Pp. 199. Paper $1.90. Father Beyer’s collection of Roman and other documents about secular institutes is a handy source book for any stud~ of this contemporary development in the understanding of reli- gious life. Section A contains the apostolic constitution Provida mater, , (a ), and the 1948 Instruc- tion of the Sacred Congregation of Keligious, Cure sanctissimus. Section B is an interesting collection of papal documents issued through 1544 to 1958 which have bearing on the evolution of the idea behind secular institutes. Section C reproduces the Deczeta apl~robationis, laudis, and erectionis of various asso- ciations, including some of diocesan right. The last two sections give a number of rescripts and responses. Most of the docu- ments are in their original language, Latin. A few are in French or Italian. The bibliography on secular institutes is quite com- prehensive, but there is no index. ANTHONY F. SAPIENZA, S.J.

SCIENCE AND RELIGION. By Paul Chauchard. Translated by S. J. Tester. New York: Hawthorn, 1962. Pp. 156. $3.50. To harmonize the vast scholarship of the physical sciences and theology is a task full of peril. Doctor Paul Chauchard, di- rector of the graduate school of neuropsychology at the Sor- bonne, delineates a norm that few will question and that per- vades his entire book: "... to assert nothing on the scientific level which would not be acceptable to a materialist scientist, and to demand nothing on the theological level which would be contrary to revealed doctrine .... " Working t.hrough three ma- jor .ns that various scholars adopt--soence without or versus religion, science separate from religion, and science and religion in conformity~the author presents the history, the presuppositions, and ~valuation of each viewpoint in under- standable terms. This book, first published in French in 1958, does not display the perpleXing poetical or highly technical style of some fellow writers in this field of science and religion and therefore should be genuinely useful even to those not Book Reviews principally engaged in this study. The third and final section of the book, "The Reconciliation of Science and Religion," is REVIEW FOR RELIGIOUS especially worthy of a careful reading because its positive ap- proach is calculated to suggest and inspire new lines of thought. THOMAS S. ACKI.:.R, S.J. THE APOSTLES. By Otto Hophan, O.F.M.Cap. Translated by L. Edward Wasserman. Westminster: Newman, 1962. Pp. 349. $5.50. Much study of Holy Scripture lies behind the writing of these biographies, especially of Saints Peter, John, Matthew, and epistle-writers and farmers, Jam~s the Less and Jude. The ish or man of the Judean town of Qeriyoth is also well analyzed. Saints Andrew, (first martyr Apostle b’] the grace of Herod junior), Bethsaida’s Philip (from Peter’s and Andrew’s fishing town), Philip’s friend Nathaniel (the bar or son of Tholmai),Thomas Didymus (the twin), Simon (equally an Apostle wtth tax collector Matthew), and G~ft of Go Matthias are all well analyzed, brought to life from Scripture and other sources. The Scripture studies are excellent, but a man from Missouri might remember "show me" rather often when the author adds "maybe" and "might have" to legends, name-meanings, and masterpieces of great artists and concludes that such and such did happen. Particularly disappointing is the woefully inadequate way St. Thomas in India is treated. PAUL DENT, S.J. FIRSTBORN SON. By Michael Meilach, O.F.M. Chicago: Franciscan Herald Press, 1962. Pp. 91. Paper $.95. God the Father wills that creatures exist. These creatures He endows variously with natural and supernatural goodness merited for them by His divine Son, who is the Exemplar, the Goal, the Meritor for created goodness. Father Michael says this in chatty fashion, using Ephesians 1:5-6 and Colossians 1:16 to argue certain Franciscan theses about the primacy of Christ as an end of creation. Father Bonnefoy, to whom the booklet is dedicated,.certainly would have approved. PaUL DENT, s.J. THE HERETICS. By Walter Nigg. Edited and translated by Richard and Clara Winston. New York: Knopf, 1962. Pp. 412. $6.95. Nigg has undertaken a study of the leading heretics from the time og Simon Magus to Leo Tolstoy. His method is similar to that used in his earlier Warriors of God in which he traced the founders of monastic orders. A Catholic theologian reviewing Nigg feels the same embarrassment that Protestant theologians may feel reviewing Hans Ki.ing’s The Council, Reform and Re- ~tnion. In both cases, an author who is professedly among the "opposition" shows so much candor and humility in the analy- sis of his own "side" that the reviewer is at something of a loss. He may indeed offer corrections; it would be impudent of him to ask for greater intellectual honesty. The introduction by Nigg contains several perplexing state- ments: "The church and the heretics are manifestations of a single world of the spirit. Both must be regarded as emanating from a divine reality, each having a specific function to fulfill." ÷ "Rather, heresy is Christianity, Christianity felt to its fullest intensity." This is inadmissible to both Catholic and Protestant 4- believers. As one finishes the introduction, one suspects that ÷ Nigg has already let his topic get out of control. It seems that he is approaching his topic with a radical ambiguity in his own Booi~ Reviews mind. Is he going to speak about the heretics as a Christian himself or as a heretic himself? How does he understand his own VOLUME 22, 1963 position: is he a mdmber of the Church or is he a heretic? Both positions have their’attraction for Nigg. ’713 For Nigg, there seem to be no villains in the world---or rather, the only villains are those who declare that they can detect the villains. The author is bending over backwards to say a few kind things about nearly everyone who has staggerdd throul~h the bloody pages of religious conflicL But bad men, madmen, and quacks, as our own century shows, sometimes affect history as truly as the truly great. What should be the Church’s attitude towards heretics? Not an easy question for which to formulate an answer. She can, however, look to her Spouse for a model here and get some guidance. "But what does .... Christ have to do with those who profess themselves heretics. Are they not detestable to him... ? How could they be, since during his lifetime he himself ap- peared in the same light and suffered the same accusation?" ROBERT E. LARKIN, THE MEANING OF PRAYER. By Louis Colin, C.Ss,R. Translated by Francis X. Moan, S.J. Westminster: New- man, 1962. Pp. 302. $4.25. "Of prayer--a kind of eighth sacrament--I suspect that we shall never say enough." With this reflection, Father Colin fore- stalls the comment that our libraries are already full of books on prayer. Not only is the noted French Redemptorlst aware of this fact. He makes capital of it to supply the most valu~lble feature of this new work--its wealth of quotations aptly chosen from an amazing variety of spiritual writers. In an initial chapter on the nature of prayer, Father Colin recalls that prayer has always been considered a "rational:con- versation with God" (St. Nilus), "conversation and colloquy with God" (St. Gregory of Nyssa), "a confidential chat with Christ" (St. John Chrysostom). After a chapter on prayer of praise and thanksgiving, Father Colin devotes the major por- tion of h’is book to prayer of petition ("Prayer is begging God for suitable favors," says St. John Damascene): its nature, effi- cacy, qualities, degrees, and role. The reader will find in this book nothing new about prayer nor anything said in a really new way. But each chapter will supply material for a daily period of spiritual reading--material affective and thoughtful, culled from the best of sources and organized by a man who knows from experience what is of profit to the reader. DONALD F. BREEINE, S.J. THE PHILOSOPHY OF GABRIEL MARCEL. By Kenneth T. Gallagher. New York: Fordham University Press, 1962. Pp. 179. $5.00. This ~hort book is an introduction--clear, accurate, and well-documented~to the thought of Gabriel Marcel. The au- thor frequently succeeds in making the thought of Marcel some- what more accessible than does~Marcel himself. The penetra- tion of Marcel into the domains of participtation, mystery, the meta-problematic, ontological exigence,.fidelity, hope, love, and ÷ so forth--in brief, into the secrets of subjectivity--challenges the traditions of objectivistic philosophy and, of particular in- ÷ terest to many of us, the scholastic tradition. If Marcel’s insights ÷ are authentic, many contemporary Thomists are left in a rather exposed position because of their refusal to acknowledge the Book Revlews depths of subjectivity in being. But if Marcel offers a necessary corrective to such philosophers, he still has a few problems of REVIEW FOR RELIGIOUS his own. He must still show us, and this seems even after the explanations of Professor Gallagher to remain somewhat ob- scure, how it is that the cognizance of the meta-problematic can become incorporated into philosophical thought. This certainly seems possible and even an accomplished fact in Marcel; but the objections of Maritain and others deserve much fuller an- swers and perhaps require some qualifications to be made in Marcers position. One also wonders whether Marcel himself has really faced in an adequate manner the problem of situating his philosophy in relation to the orders of nature and grace. But i~ such problems are raised in an acute manner, this is above all because of the necessity of doing justice to the genuine philo- sophical contributions of Marcel. This book achieves its pur- pose in presenting to us a survey of these contributions. JOSEPH J. SIKORA, S.J. REQUIEM FOR A PARISH. By John Foster: Westminster: Newman, 1962. Pp. 155. $3.00. Father Foster fdels that parish life is in a rut, that the parish is dying despite the number of Masses scheduled, despite the novenas and other devotions sponsored by the phrish. "When demands, outside of normal parish procedure, are .made upon their faith and charity, they display a spiritual destitution~ When they are faced with problems demanding a personal solu- tion rather than the impersonal mechanical one of an organized body, a lack of depth in their own personal qualities is ap- parent." He believes that the parish does not lack organization. Just the contrary. "The danger is that in concern for the organ- ized life of the Church, the organic life of a parish may be gradually stifled out of existence." Dods accepted parish procedure and practice meet a situa- tion which no longer exists? Constructively critical, Father Foster examines church bulletins of thirty-five years ago and finds that the)~ could just as well have been written yesterday. Parish societies and organizations popular ’at the turn of the century still attempt to meet the needs of young and old. After sifting through his evidence he says that "The impression given from this source of evidence was that the happenings and events in the life of an average parish con{otto t6 a blueprint which left the drawing board toward the end of the pontificate of Pope Leo XIII." Is there a solution or a cure for the dying parish? Will the laity no longer use the selling of raffle tickets as the "norm of their commitment in the life of the parish?" Father Foster be- lieves so. If the parish and the Church are to flourish, then there must be an emphasis on the missionary aspect of the Church, the organic as compared to the organizational, or a revival of the , and the development of a deep spirit- uality for clergy and laity alike. PHILIP F. QU1NN, S.J. ERASMUS: HANDBOOK OF THE MILITANT CHRIS- TIAN. Translated with an introduction essay by John Po Dolan. Notre Dame: Fides, 1962. Pp. 159. $3.95. The century that produced some of the greatest classics of + spiritual writing--the works of John of the Cross, Teresa of -I- Avila, and Ignatius of Loyola--may be about to yield up still another monumental work, the Enchiridion militis christiani + which Desiderius Erasmus wrote specifically for l~iymen. Eras- mus has been subjected to almost universal condemnation, un- Book Reviews til recently, [or his refusal to take sides in the doctrina~ polemics that were splitting Christianity. In a lengthy introduction, VOLUME 22, 1963 Father Dolan catalogues these often vitriolic attacks and pre- sents Erasmus in a different light, that of an irenicist trying to 715 use his immense talents in the cause of Christian unity. The way is now prepared for a closer.study of those very modern people, the pre-reformation humanists. Their problems ale modern problems: Christian life in a world of pagan values, the use of newly discovered learning, the relation of Scripture to the individual Catholic,s piety, the growth of the Mystical Body. Each of these issues finds a place in the orderly structure of the little Handbook, which Father Dolan translates with some few "paraphrases and deletions to accommodate the mod- ern reader." The fundamental orientation of the book is that the basic "vow of religion" is that taken by every Christian at baptism. The great commandment and Christ’s call to perfec. tion apply to all. Such considerations, presented by. a man of great genius, will enrich contemporary .considerations of in- carnational theology and lay spirituality. WILLI&M SHURR, THE PRACTICE OF THE PRESENCE OF GOD OF BROTHER LAWRENCE OF THE RESURRECTION. Translated by Donald Attwater. Springfield (Ill.): Tem- plegate, 1962. Pp. 66. Paper $1.25. Nicholas Herman of Lorraine (1611-1691), wounded soldier, spent his last thirty years as Discalced Carmelite Brother Law- rence of the Resurrection, community cook. Dying amid his brethren, he told them he was "blessing God, praising Him, loving Him with all my heart. That is our one business, brethren, to worship Him and love Him without thought of anything else." Brother Lawrence died as he lived, memorable for his habitual loving awareness of the holy presence of God. Sixteen letters he wrote on this supreme interest of his life- time, comments made by. the of the Paris arch- diocese on four conversations he had with the brother on this subject, thirty-four of the brother’s spiritual maxims, and a bio- graphical sketch of him from Attwater’s practiced hands make up the latest reprint of this spiritual classic. This truly is a book for all seasons and all souls. PAUL DENT, S.J. CHURCH AND STATE IN AMERICAN LAW: CASES AND MATERIALS. Edited by John J. McGrath. Milwaukee: Bruce, 1962. Pp. 414. $7.00. Intended as a tool for law school use, Church and State in American Law could well be a focal point’around which an individual or a non-lawyer group could review the complexities of Church-state relations in the United States as mirrored through the courts. In some cases, at least, the non-lawyer may be too prone to hail or condemn a particular decision of a court on Church-state relations out of an oversimplified view of a particular problem. Father McGrath’s cases and materials will help the reader to understand the thoughtfully elaborated tradition which courts bring to bear on the many-[aceted issues which come before them in the guise of an appa~-ently innocent question like: May the state force a c.hild to’salute the flag? In most areas of Church-state relations, court cases abound. The author has an admirable selection of these cases which re- veal both the law on a particular area like that of church prop- Book Reviews erty and the growth and tendency of what might be called an American tradition. REVIEW FOR RELIGIOUS It should be mentioned, however, that there are no cases or materials on the legal protection afforded confidences given a clergyman in his official capacity. The famous New York case of 1815 involving Father Kohlmann could easily ’be included in the next edition of the book. A. P~TZ, S.J.

TRENDS AND COUNTER-TRENDS AMONG AMERICAN CATHOLICS. By William L. Doty. St. Louis: Herder, 1962. Pp. 247. $4.75. As the twentieth century moves past the halfway mark and on through the sixties, this century finds itself increasingly en- veloped in an atmosphere of self-awareness, self-appraisal, and a frequently necessary self-criticism. While this is true of the nation as a whole, the atmosphere seems to have developed even greater intensity around American Catholics as they reflect on their role in contemporary society. Father Doty~s book, though not a stinging criticism of evils plaguing the Church, fits well into this current atmosphere. The one of Trends and Counter-Trends is modulated. The author sees many problems facing the Church in America; but he reminds us that we must not blind ourselves to the good that has been accomplished and, in our zeal to make progress, cast aside the proven techniques of the past. Father Dory describes himself a,s, having "presumed upon a varied experience in the priesthood’ in the writing of this book, and he is clearly conversant with the topic he sets for himself. The conspectus is quite broad, covering such subjects as Catho- lics and "one world," new trends in theology, use of leisure time, marriage and the family, the layman’s role in the Church, and conservatism and liberalism among AmeriCan Catholics--- to mention only a few. It is precisely in the. breadth of the task undertaken that the weakness of the book comes. Since there is so little space to develop any one point, the book will be of use mainly to those who are not yet acquainted with the movements within the American Church. Furthermore, the lack of documentation and reference to specific persons, places, and publications .detracts from the overall value of the book. If memory serves correctly, Commonweal was the only directly named object of the au- thor’s criticism or commendation. MAuRxcE J. MooRE, S.J. CATHOLICS IN 1559--1829: A SOCIAL HIS- TORY. By M. D. R. Leys. New York: Sheed and Ward, 1962. Pp. 220. $4.00. For almost three hundred years English Catholics lived as outcasts in their own country. Writing with brevity and a fine sense for historical detail, authoress Leys presents these years in a study "not intended for specialists or for those interested in religious controversy; it is merely an attempt to examine the relations that existed between the Catholics in England and their neighbors during the years when the exercise of their faith was banned by law." Ten chapters trace the hardships of Catholic life from the Act of Supremacy, January 1559, to the + Emancipation Act in 1829. From cold statistics found in letters + and records rises the endless parade of recusant Catholics whose quiet and unassuming heroism kept alive the flame of faith in + England. The remaining chapters treat of such interesting topics as, Book Re~iews "The Education of Catholics"; "Ordinary People"; "Marriage, Property and the Law"; "The Nobility and the Gentry." Sum- VOLUME 22, 1963 ming up her study, Leys says: "The change could not have come about had there not been a solid basis of friendship between Catholics and their neighbours all through the years since Elizabeth I ascended the throne. In spite Of the severity of the laws, and of many persecutions, deaths, tortures and imprison- ments, Catholics remained an integral part of English socier.y in all classes, though not, perhaps, in all districts." PHILIP C. RULE, S.J:.

RELIGIOUS HISTORY OF MODERN . VOLUME 1: FROM THE REVOLUTION TO THE THIRD PUBLIC. VOLUME 2: UNDER THE THIRD REPUB- LIC. By Adrien Dansette. Translated by John Dingh.’. New York: Herder and Herder, 1961. Pp. 363 and 467. Two volumes, $16.50. On a May day in 1789 French clergy and civil servants walked reverently in procession before the consecrated host held by the Archbishop of Paris. Behind the Archbishop walked the King of France. In an anonymous position somewhere in the middle of the procession walked Vicompte de Mirabeau and Maximilien de Robespierre, both dutifully holding candles. Within two months, this event, symbolic of the union of Church and State, could be seen for what it was in fact: a facade. For with the coming of the Revolution there would begin a sus- tained attempt to pressure and legislate the French Church out of existence. Between 1789 and 1930, the span covered in these two volumes, the attempt often seemed just short of success. These were years in which the Catholic Church learned to accept separation of Church and state as a political fact of life. It was a forced acceptance which imposed on the Church the necessity of putting aside much of its accustomed past with- out at the same time compromising on moral and theological grounds. A all,cult transformation. In a manner which is truly absorbing, Adrien Dansette ana- lyzes almost 150 years of secular challenge and religious re- sponse. This is the work of a highly respected historian who is more than willing to generalize, a happy quality which gives the reader a presentation of the religious history of modern France which holds together. He speaks, for instance, of the nineteenth century’s intellectual attack on religion which was met by the Church in hardly an intellectual way. Instead, the Church "concentrated... on thepolitical aspects, trying to re- capture its leading position andthis struggle, with its fluc- tuating successes and failures, was accompanied by a serious quarrel between Catholics themselves over the attitude to adopt towards the contemporary world" (v: 1, p. 354). "Liberal" Cath- olics ran the risk of surrendering principles in their willingness to approach and meet non-Catholics. "Intransigent" Catholics-- they would come to be called "Integrists" at the time of the modernist crisis--refused to have anything to do with those in error and were therefore "liable to find themselves moving in the ordinary world as though their shoes were soled with lead" (v. 2, p. 434). It would take until the end of the nineteenth 4. century, with the creation of university faculties and a strong Catholic intellectual effort, before it became dear that scien- tific advance did not necessarily mean Christian retreat. 4" By the middle of the nineteenth century the Church had done much to rebuild herself organizationally, and the middle Book Reviews class began to return. Unfortunately, Church leaders tended to identify more with the middle class, to concentrate on the. re- REVIEW FOR RELIGIOUS building of "the ecclesiastical edifice"--and they missed the scandal of working class poverty. Dansette sees in this "the 718 origins of the double religious movement of our own times-- the rechristianization of the middle class accompanied by the dechristianization of the mass of the people" (v. 1, p. 359). The proletariat’s situation was so obviously in need of change that it gave birth to the Catholic social movement, whose very limited success in its early years consisted mainly in giving witness to the fact that the Church was not wedded to the middle class. "We shall have to wait some years," says Dansette, "before being able to say of social Catholicism what Montalem- bert said of Catholic liberalism--that its success is the sum of its set-backs" (v. 2, p. 441). It took many years to realize that the enforced separation of Church and State was actually a blessing~ This "emancipation," as Dansette°can now call it, makes the Church "ready to face further change because it no longer has to bear the dead-weight of outworn conventions and is thus better prepared to face the unknown world of the future" (v. 2, p. 442).. It is Adrien Dansette’s thesis that around 1930 the Church in France moved into a new perigd of history and did in .fact face the world of the future in a remarkable way. At the time.of publication this was to have been the author’s next period of historical analysis. That he has since had second thoughts about engaging in this project must still leave us grateful for the competence and clarity with which he has presented so much of the religious history of modern France. PATRICK J. HENRY, S.J.

LATIN AMERICA: THE ELEVENTH,’ HOUR. By Gary MacEoin. New York: Kenedy, 1962. Pp. 224. $4,50.. The author deals with all kinds of problems in this book on our neighbors to the south, but he clearly insists that social problems~have the primacy and can always be found at the root of any other problem. He concludes that foreign capital, reli- gion, and leadership from within have the means and the duty of solving the problems. After reading Chapter Seven, which comments or foreign capital’s role, one concludes that the United States is not doing a good job in Latin America. The United States is ignoring the social aspect of Latin America’s problems to such an extent that it creates "the impression, as the United States delegates did (Punta del Este 1962 that what matters is support of our po- litical positions...matl, principles are meaningless to the United States, that we can always be counted on to make a deal if price is right." Moreover, many Latin Americans felt with considerable justification that the aid being given by the United States to build their economies was a pharisaical gesture, since its amount was far less than what these economies were losing each year through the deterioration of the terms of trade. No one Latin American reader will agree with every state- ment of this book--and for such disagreement the author some- times provides clear justification. For instance, in it he praises the Mexican communist revolution because of social reforms. However, he bypasses the oppression which the people’s faith suffered during those forty years. In Chapter Eight the author 4- hints his approval of some debatable aspects of Protestant mis- 4- sionaries’ work in traditionally Catholic countries. 4- Nevertheless, the author has great confidence in the capaci- ties of Latin America, capacities which involve more than suc- Book Reviews cess at the economic level. The balance of the author’s view- point and his many references to concrete places and situations confirm the claim that this book "reflects the fruits of eighteen VOLUME 22, 1963 years of involvement in and affection for Latin America." Mis- 719 sionaries to Latin America from North America, daily growing more numerous, will profitably pay special attention to this useful guide. LuIs CARLOS DIAZ, THE NAKED RISE OF COMMUNISM. By Frank L. Kluck- hohn. Derby (Conn.): Monarch, 1962~ Pp. 286. Paper $~’75. Frank L. Kluckhohn has "understand the nature of the beast" in mind [or readers of this popular, up-to-date, and quite re- flective study. Confronted with what he considers the inability " of many people to believe "the cold truth" in an "hones.t story of Communism," Kluckhohn in the role of historian, political philosopher, and analyst aims to instruct the unwary and to dis- illusion the incredulous with an untinted picture of Com- munism, from its birth as an idea of a "psychopathic personal- ity" to its deceitful and savage annexation of each of the countries now part of the Red empire--with a cumulative ef- fect which may convince "better to be Red than dead" s~mpa- thizers that "perhaps to be Red is to be dead." REN~. C. OCAMPO, S.J.

GREEK AND ROMAN RELIGION, By Alain Hus. Trans- lated by S. J. Tester. New York: Hawthorn, 1962. Pp. 155. $3.50. The author treats Greek and Roman religious beliefs as a sort of "trial and error" method by which God led the Romans and Greeks to the same goal as that to which He led the Jews through re~elation. Showing the Olympic Gods to have both Indo-European and local origins, the author proposes.that gradually the anthropomorphic nature of Greek deities led to scepticism--a turn of events due to the influence of philosophy. Simultaneously, primitive propitiatory Roman religion was en- gulfed by the more systematic Greek system, and it in turn gave way to oriental mysticism. The total synthesis was a "philo- sophico-religious syncretism" which "worked out not only ,with- out the revelation of Christ but often against it, and was not without its own greatness." JAMES C. FLF.C~, S.J.

THE SMITH HISTORY LECTURES. By Carlton J. H. Hayes et al. Houston: University of St. Thomas Bookstore, 1958-62. Five booklets with from 35-50 pages. No price given. Carlton Hayes’ brilliant apologia for the important place and function of history in modern education, Christopher Dawson’s challenging appraisal of secular, technology-dominated modern society’s need of balancing through spiritual revitalization, and E. E. Y. Hales’ vivid interpretation of the stormy events of Vatican I would provide stimulating grist for discussion in any college classroom: they live up to their authors’ reputations as scholars of weight and relevance. However, Kurt Von Schu- schnigg, Chancellor of Austria before Hitler, delivers only vague, diffuse reflections on the past efforts of the Austro- Germanic peoples to build a unified nation, and John U. Nef’s lengthy remarks on the inhumanity of science and the hope for a more "decent" world through religion and brotherhood are REVIEW FOR RELIGIOUS rather superficial, if not naive. The lectures are individually and durably bound as handy paperback handbooks. FRANK A. GP, AVV, S.J. OF THEE I SING: THE AMERICAN CATHEDRAL. By Bishop Merlin J. Guilfoyle. Fresno: Academy Library Guild, 1962. Pp. 170. $3.75. Taken from the bishop’s weekly column in his diocesan paper, the book consists of vignettes based on the theme of "America." Bits oi poetry intersperse; a sample from the chapter on grass goes as follows: The horse bit his master./ How came this to pass?/ He heard the good pastor/ Preach, "All Flesh is grass." The hook will probably sell well among the convents and junior clergy of San Francisco. JAMES C. FLECK, S.J. ARCHES AND SPIRES. By Alfred Duggan. New York: Pantheon, 1962. Pp. 87. $2.95.

GROWING UP IN THE 13th CENTURY. By Alfred Duggan. New York: pantheon, 1962. Pp. 213. $3.50. Novelist Alfred Duggan has produced two books aimed pri- marily at the early teens; Arches and Spires covers church architecture; the technical nature of the book combined with its simple, juvenile style will probably not appeal to American youngsters. His other book, however, depicting the daily lives of youngsters in the various social strata of thirteenth-century England, is so well written and intrinsically interesting that youngsters will have a difficult time in getting this book back from their parents. JAMES C. FLECK, S.J. THE ESSENCE OF CHRISTIANtTY~ By Michael Schmaus. Translated by J. Holland Smith. Chicago: Scepter Books, 1962. Pp. 287. $3.95. Christianity is the love of God. manifested to the world in the Person of Jesus Christ. It is therefore primarily a personal experience, an encounter of love between God and men. The place of this encounter is the Church. Through preaching and the administration of the sacraments, Christ in the Church communicates divine love to men, and through prayer and obedience Christ in His members makes a loving response to God the Father. This is the essence of Christianity for the noted German theologian, Monsignor Michael Schmaus. His words have an added poignancy, for the chapters of the book were originally lectures delivered in the bombed-out city of Munich in the winter of 1945:-1946. "Every individual human being fulfills his responsibility towards the world by filling with his love that portion of the world which is entrusted to him .... For by this means that piece of the world over which he has sovereignty is led back to God, and thus shares in salvation." Those were courageous words, ap.lan of reconstruction, for the cold,, hungry, and disillusioned ciuzens of Munich m the first winter after the war. + Monsignor Schmaus appears to emphasize strongly the eschatological, other-worldly aspect of Christianity. On the one hand, the work of science and industry is a natural prepara- tion for the "new creation" after the Last Judgement. But, on the other hand, "there is no permanent progress in the world Book Reviews ... the history of man proceeds rather by an endless switchback of disasters and new beginnings, destruction and reconstruc- VOLUME 22, 1963 tion." For this reviewer, Monsignor Schmaus is more intel- lectually satisfying when he treats of the mystery o| love and the community which it engenders. His chapters on the life of love within the Trinity and then in the Church are excellent. JOSEPH A. BP.ACKEIq, ~;.J. TOWARD THE KNOWLEDGE OF GOD. By Claude TJces- montant, Translated by Robert J. Olsen. Baltimore: Heli- con, 1962. Pp. 120. $3.50. Zresmontant like an artist thematizes the search for a knowl- edge of God; first there is reason alone searching for God phe- nomenologically through the fact of continuous creation. The deviations that end in self and the world--Kantianism and pantheism--are isolated and exposed. After restating his search theme in the second part of the book, Tresmontant considers what knowledge can be derived from the God of Israel. This historic manifestation of God through signs in the history of the Jews is used as a legitimate phenomenological method in learning more about God. Now the God of reason manil;ests Himself in a moral context. Zresmontant’s search culminates in the final part of the book with the study of God as carried out with New Testament data. The theological data of the New Testament is viewed as a philosophic phenomenon. It is precisely here that the philosophical analysis halts in the face of the demand for faith. Natural confronts supernatural. OnIy faith now can enlighten the reason and understanding. The book presents a stimulating and fascinating philosophical study of reason seeking the absolute. RICHARD J. MURPHY, S.J. ENCOUNTER WITH GOD: ASPECTS OF MODERN THEOLOGY. Edited by Joseph E. O’Neill, S.J. New York: Macmillan, 1962. Pp. 205. $4.00. In seven brilliant articles reprinted from Thought, this book offers as clear and readable an account of the "new theology" as the busy religious will find between two covers. Written by Jesuit experts in their fields, these essays range over miracles, Christology, the Mary-Church analogy, the sacraments, sym- bolism in revelation, the new approach to the Gospels, and the "I-Thou" encounter with the three divine Persons, the "three mysterious Someones" of our Faith. No area of theology today remains untouched by the rich new findings of scriptural, liturgical, ecclesial, and personalist-psychological studies; and the influence of these ideas recurs in all of these essays, which are printed complete with their original notes. In a feast of good reading, the articles by Fathers McCool and Mnsurillo on the Gospels and on symbolism still manage to stand out especially as "must" reading. Collections like this, rescuing the cream of current periodical writings from the oblivion of library stacks, should do much, as Father John Courtney Murray suggests in his foreword, to aid "the development of a theological culture in America." FRANK A. GRADY, S.J. + NO ABSENT GOD: THE RELATIONS BETWEEN GOD 4. AND SELF. By Martin C. D’Arcy, s.J. New York: Harper + and Row, 1962. Pp. 157. $4.50.

WAYS OF THINKING ABOUT GOD: Book Reviews AND THE MODERN MIND. By Edward Sillem. New York: Sheed and Ward, 1962. Pp. 190. $3.75. REVIEW FOR RELIGIOUS A scandal to the contemporary religious inquirer is the’fact that a great number, even a majority, of today’s scientists and scientifically oriented philosophers consistently discount any and all serious attempts to establish the existence of God. Be- liever and potential believer alike encounter an intellectual tradition generated in the critique, of Immanuel Kant and fl6urishing now in various schools of positivist and existentialist thought, groups whose main point of agreement seems to be a conviction that man cannot know,of the existence of God and that all previous attempts to demonstrate this, by the classic scholastic arguments, for example, are foredoomed to failure. To the believer who esteems on the whole the achievements of the modern world there is no possibility of simp!y.ignoring or off:handedly "refuting" this entrenched agnostlc~sm without giving serious consideration to its criticisms and to its climate of thought. The present studies are works of two British priests concerned with the form which the modern discounting of traditional theology has taken, especially in English thought. The eight chapters of Father D’Arcy’s study are devoted to a series of loosely flowing lectures which propose and discuss the various positions of belief and unbelief in contemporary writers. The first three chapters deal with the question of God’s existence. Here Father D’Arcy calls upon a gro.up of English "nominalists" whose position is that God’s existence is a meaningless assertion as long as it does not make any appreciable difference in man’s view of the universe. In the second chapter are examined various theories of the meaning of existence as opposed to non-existence and of the presence of what may be called a i’eligious sense; in the third, the traditional approaches toGod are treated, those of a more closely argued kind in both ancient and modern writers, and those of an "ontological" cast which find God in a half.perceived recog- nition of Him as an ever-present reality. Chapters 4 through 7 examine the consec[uences, especially psychological, of man’s practical and theoreucal abandonment of belief in God: first in the vanishing of man’s former con- sciousness of the universe as a whole centered on a divine Creator; second in the efforts of the existentialists to find man’s value in himself once he can no longer turn to a value.outside himself; next in the unwillingness of modern analysis to rec- ognize a persistent self in the .flow of observable psychic phe- nomena; finally in the attempts of symbolic philosophy and comparative religion to explain man’s persisting religious in- clinations in terms of self-consolation before a strange and for- bidding environment. In the eighth and last chapter, Father D’Arcy attempts to depict the reality of the human person in its psychological conditions of limitation and aspiration and the need for faith: "If we try to live in this fashion, we shall find that the universe is an open one and that we must go on to invoke ’presence.’ Loyal, again, to this invocation, we move into faith, not only in the universe but in the presence of its Creator, God" (p. 144). The thesis of these chapters, then, is that in losing presence to God, man loses also presence to himself. Father Sillem’s Ways of Thinking About God is a less am- + bitious book than Father D’Arcy’s in that the author confines + himself to investigating only one part of the field visited by the former: Father .Sillem, lecturer in philosophy at an English + seminary and author of George Berkeley and the Proofs for the Existence of God, endeavors in the present work to deter- Book Reviews mine precisely what the classic arguments of St. Thomas for the existence of God, the five ways, actually prove. The book is VOLUME 22, 1963 divided into seven chapters: "On Not Seeing and Seeing the Problem," "Some Crucial Issues to Be Faced," "Thomist At- 723 titudes to the Five Ways," "What Precedes the Five Ways," "The Enigma of the Five Ways," "Further Considerations on the Theological Setting of the Five Ways," and "St. Thomas and Some Modern Critics of the Arguments for God’s ExistenceS" the last-named being a long imaginary account of St. Thomas’ return to earth to address a philosophical meeting presided over by Kant, in order to explain concretely his intentions in the famous five ways of the Summa Theologiae and the approach he would take to prove God’s existence under the changed philosophical conditions of the present. . Since it is impossible, because of the technical detailedness of this matter and the unsystematic, at times rambling manner of its presentation, to recapitulate here in brief the argumen- tation which is presented, it must suffice to note the author’s assurance that "this is not just another book on the Five Ways of St. Thomas; it does not even attempt any proof of the ex- istence of God" (p. vi). The chief aim of the book is a deraon- stration that "for St. Thomas the Esse Dei can be established by reason; but so far from giving the complete arguments, the Five Ways give arguments [essentially those of Aristotle] which St. Thomas considered sufficient to establish God’s existence, in the sense that the kind of being whose existence they [did in fact] establish can ultimately [that is, through reason guided by faith] be shown to be the Infinite God" (p. 109). Father Sillem tries to show that certain puzzling charac- teristics of the five ways, notably their extreme brevity, their "unoriginality," their abrupt conclusions in expressions like "which all acknowledge to be God," point to the fact that the five ways, far from being part of an extended treatise on all that unaided reason can discover about God, are really only a philosophical interlude, showing what certain pre-Christian philosophers had in fact discovered about God’s existence, in a total context of sacra doctrina, that is, theological rather than purely philosophical investigation. If Father Sillem has proved his .point, his view does cast a helpful light on what Christian apologetics ought to expect from the five ways and from the immense body of studies that have been devoted to interpreting them. The author does not claim he has definitively settled the impasse into which such studies seem to have come: "’Much of what I have written needs dis- cussion, and I am presenting my work as an essay rather than as a fully documented book i~ the hope that it will be discussed, and that I shall learn a great deal from comments which expert Mediaevallsts may be prompted to make" (p. vi). It is indeed to be hoped that experts will weigh Father Sillem’s suggestions, with more thoroughness perhaps than he himself has devoted to discussing the views of these scholars available in their already published works. These two books, then, serve to illustrate two differing ap- proaches to the scandal spoken of earlier. The contribution of No zlbsent God is that it introduces the reader to the fragmented variety of non-Catholic thought on issues central to true belie[; that of Ways of Thinking About God is to clear grohnd for a more realistic appreciation of a critical passage in the work of Catholicism’s chief philosopher and theologian. JosE~I~ R. D~ssE~.t~o~sa’, S.J. Book Reoi~’ws

REVIEW FOR RELIGIOUS BOOK ANNOUNCEMENTS

Bruce: The Mission of Mary by Sister Mary Annice, C:S.C., pp. 131, $3.25. The Soul o[ Jesus Contemplated in Union with Mary by E. Neubert, S.M., pp. 202, $3.95. Daughters of St. Paul: The Church and Public Opinion by Cardinal Cushing, pp. 35, paper $.25. Joseph: The Man Closest to Jesus by Francis L. Filas, S.J., pp. 677, $6.50, paper $5.50. Leaders o[ Iberian Christianity edited by Joseph M. F. Marique, S.J., pp. 163, $5.0~. Medieval Ties Between Italy and Ireland by Martin P. Harney, S.J., pp. 74, $1.50, paper $1.00 Peace on Earth: Encyclical Letter of His Holiness Pope John XXIII (N.C.W.C. translation), pp. 61, paper $.25. Descl~e (New York): Jesus: A Dialogue with the Savior by a Monk of the Eastern Cht~rch, pp. 185, $3.50. Desclde de Brouwer (Bruges): La th~ologie de l’Emmanuel: les lignes maltresses d’une Christologie par Dom H. M. Diepen, O.S.B., pp. 321, paper 195 lb. Samte Th~r~se d Avlla. blographle spirimelle par Olivier Leroy, pp. 204, paper 155 lb. Duquesne University Press: The Spiritual Letters of the Venerable Francis Liberman: Volume 2, Letters to People in the World translated by Walter van de Putte, C.S.Sp., pp. 130, $4.95. Les Editions du .]our (Montreal): Les robes noires darts l’~coIe: dialogue avec Andr~ Lussier par Fr~re Hector-Andrd Parenteau, I.C., pp. 172, paper $1.50. . Editorial Marfil (Alcoy, ): Los himnos del brevarlo pot Jo.sd Za.honero Viv6 y Luis Casanoves Arnandis, pp. 271, no price g~ven. Farrar, Straus: Vision of Peace: A Study of Benedictine Mo- nastic Life by Wilfrid Tunink, pp. 332, $4.95. Friar Franciscan Magazine: 32 Answers to Timely Questions in Moral Theology and Church Law by Damian J. Blaher, O.F.M., pp. 99, paper $1.00. Gale Research Company (Detroit): Contemporary Authors, a Bio-bibliographical Guide to Current Authors and their Works, Volume 2, by James M. Ethridge, pp. 240, $10.00. Gill (Dublin): Flight and Pursuit: The Mission of Dom Vital Lehodey translated by Nivard Kinsella, O.C.S.O., pp. 174, 21s. Gregorian University Bookshop: I santi e il loro culto by Paolo Molinari, S.J., pp. 204, paper 1,000 I. Helicon: The Evolution of Medieval Thought by David Knowles, pp. 356, $5.95. Herder (Barcelona): Hombre e historla por Eusebio Colomer, pp. 159, paper, no price given. La teologla kerigm~ttica por Alejandro De Villalmonte, pp. 99, paper, no price given. Herder (St. Louis): Louis of Granada by R. L. Oechslin, O.P., pp. 142, $4.20. Spirituality of the Old Testament, Volume 3, by Paul-Marie of the Cross, O.C.D., translated by Elizabeth McCabe, pp. 347, $4.95. ÷ Mentor: The Philosophy of Aristotle translated by J. L. Creed and A. E. Wardman, pp. 432, paper $.95. + Newman: Directorium Sponsae: A Rosary Book for Nuns, ÷ Volume 3, by Leopold Bertsche, S.O.Cist., pp. 156, $2.75. esns: "Yesterday and Today and Forever" by Aloysius Am- Book Reviews ~ruzzi, S,J., translated by Sister Gilda Dal Corso, M.P.F., pp. 687, $7.50. Prosper of Aquitaine: Defense o[ St. Augustine VOLUME (Ancient Christian Writers, Number 32) translated and an- notated by P. De Letter, S.J., pp. 248, $3.75. 725 St. Anthony Guild: The Works of : Volume: 2, The Breviloquium translated by Jos~ de Vinck, pp. 340, $6.75. St. Paul Publications: God Bless You, Sister by J. E. ]~loffatt, S.J., pp. 128, paper $I.00. Templegate: Our Lady in Other Words by Dom Hubert "van Zeller, pp. 92, $2.95. University of Minnesota Press: The Quest for Easlern Christians: Travels and Rumor in the Age of Discovery by Francis M. Rogers, pp. 221, ~4.75.

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Book Reviews

REVIEW FOR RELIGIOUS 726 INDICES TO VOLUME 99, x963

AUTHORS AIDAN, FATHER, C.P., Poverty ...... 402 ANGELICIA, SISTER M., A Rededication Program ...... 397 AUMANN, JORDAN, O.P., The Interior Life and the Apostolate 67 BEAUCAMP, ]~VODE, O.F,M., Sin and the Bible ...... 129 BERNIER, PAUL, S.S.S., Peter Julian Eymard and the Eucharistic Life ...... 907 CELESTE, SISTER M., The Virtue of Mercy ...... 2130 DIGNA, SISTER M., O.S.B., Uses of Information in a Screen- ing Program ...... 300 DUBAY, THOMAS, S.M., Personal Integrity and Intellectual Obedience ...... 493 DU’BAY, THOMAS, S.M., Psychological Needs in the Religious Context ...... 3 DUBAY, THOMAS, S.M., Understanding in a Superior ...... 381 EDWARD DANIEL, BROTHER, C.F.X., Putting First Things First ...... 307 FAR~LL, WALTER, S.J., The Spiritual Exercises and Con- temporary Thought ...... 218 GALOT, JEAN, S. [., The Theology of the Eucharistic Presence 407 GANSS, GEORGE, S.J., "Active Life" or "Contemplative Life"? ...... 53 GREENWALD, ALAN, Psychological Assessment of Religious Aspirants ...... 296 HXRINO, BERNARD, C.Ss.R., The Vocation of the Christian to Perfection ...... 41 HARRIS, PmmP, O.S.F., The Parent’s Role in Guidance .... 536 HINNEBUSCH, PAt/L, O.P., Requesting in Charity ...... ’ 509 H~NNEBt/SCtI, PAUL, O.P., Virgo Hostia ...... 668 HOGAN, WILLXAM, C.S.C., The Democratic Aspect of Re- ligious Life ...... 397 HURLEY, NEIL, S.J., St. Peter: A Case Study in Discernment of Spirits ...... 193 INNOGENTIA, SISTER M., S.S.N.D., Observation Post--An Allegory ...... 680 JEAN DE MILAN, SISTER, S.G.C., Toward Greater Maturity. 518 JEROME MARIE, SISTER, C.S.J., The Way of Loneliness .....559 Jom~ XXIII, Allocution to Spiritual Directors ...... 257 KaZL~.EHER, SEAN, C.Ss.R., Christian Liberty and the Rule. 31 l KRUSE, ROBERT C.S.C., Authority in Religious Life ...... 527 KRUSE, ROBERT, C.S:C., Obedience in the Religious Life... 648 LEClINER, ROEERT, C.PP.S., Rethinking the Annual Retreat 211 LECLERCQ, JACQUES, The Priest Today ...... 157 LEGRAND, L., M.E.P., The Spiritual Value of Virginity + " According to St. Paul ...... 963 4. LESTER, WmLIAM, S.J., Suarez on Obedience ...... 562 Indices to MALONEY, G. DONALD, S.J., Self-Esteem and the Religious. 435 Volume 22, 1963 MCCORMICK, RICHARD, S.J., Heterosexual Relations .in Adolescence ...... 75 VOLUME 22, 1963 McKEoN, RICHARD, S.J., What about Tensions? ...... 674 727 McLAUGHLIN, BARRY, S.J., The Virtue of Assertion ...... 30 MEYER, DANmL, S.J., Servility Versus Intelligent Obedience. 203 NAVONE, JOHN, S.J., : Man of God ...... 180 O’BRIEN, PAUL, S.J., The Weekly Confession of Fervent Religious ...... ~.48 O’CONNOR, TERRENCE, S.J., Holy Obedience and Whole Obedience ...... 634 O’HAGAN, ANGELO, O.F.M., The Lord Is Nigh ...... 657 O’MEARA, THOMAS, O.P., The Rule of Talz~ ...... 318 ORSY, LADISLAS, S.J., From Meditation to Contemplation... 172 ROSMtNI, ANTONIO, Three Questions on the Spiritual Life .... 509 SACRED CONGREGATION OF RITES, Communion of Nuns on Good Friday ...... 377 SCHWARZ, JOHN, S.J., The Charity of Interest ...... 552 SMITH, R. F., S.J., Survey of Roman Documents ...... 93, 225, 334, 449, 570, 682 STAODER, WILLIAM, S.J., Devotion ...... 14 SWEETMAN, MICHAEL, S.J., Points for Meditation .... ¯ ...... 71 SWEETMAN, MICHAEL, S.J., Silence ...... 430 TERESA MARY, SISTER, C.S.C., Religious Obedience and Critical Thinking ...... 541 TrLLARD, J. M. R., O.P., Religious Life in the Mystery of the Church ...... 613 TRAVERSoBALL, IAN, S.J., Rich Failure ...... 442 WELCH, RORY, O. CARM., Sensitivity ...... 662 WILLIAM MARIE, SISTER, P.C.C., For He Has Wrought Wonders ...... 333 ARTICLES "Active Life" or "Contemplative Life"? G. Ganss, S.J...... 53 Allocution to Spiritual Directors. Pope John XXIII ...... 257 Authority in Religious Life. R. Kruse, C.S.C ...... 527 The Charity of Interest J. Schwarz, S. J ...... 552 Christian Liberty and the Rule. S. Kdleher, C.Ss.R ...... 311 Communion of Nuns on Good Friday. Sacred Congregation of Rites ...... 377 The Democratic Aspect of Religious Life. W. Hogan, C.S.C... 327 Devotion. W. Stauder, S.J ...... 14 For He Has Wrought Wonders. Sister William Marie, P.C.C.. 333 From Meditation to Contemplation. L. Orsy, S.J ...... 172 Heterosexual Relations in Adolescence. R. McCormick, S.J... 75 Holy Obedience and Whole Obedience. T. O’Connor, S.J... 634 The Interior Life and the Apostolate. J. Aumann, O.P...... 67 Jeremiah: Man of God. J. Navone, S.J...... 180 The Lord is Nigh. A. O’Hagan, O.F.M ...... 657 Obedience in the Religious Life. R. Kruse, C.S.C ...... 648 Observation Post--An Allegory. Sister M. Innocentia, S.S.N.D. 680 The Parent’s Role in Guidance. P. Harris, O.S.F...... 536 Personal Integrity and Intellectual Obedience. T. Dubay, S.M. 493 Peter Julian Eymard and the Eucharistic Life. P. Bcrnier, S.S.S. 207 Indices to Points for Meditation. M. Sweetman, S.J...... 71 Volume 22, 1963 Poverty. Father Aidan, C.P ...... 402 REVIEW FOR RELIGIOUS The Priest Today. J. Leclercq ...... 157 Psychological Assessment of Religious Aspirants. A. Green- wald ...... " ...... 296 Psychological Needs in the Religious Context~ T. Dubay, S.M.. 3 Putting First Things First. Brother Edward Daniel, C.F.X. .... 307 A Rededication Program. Sister M. Angdicia ...... 397 Religious Life in the Mystery of the Church. J. Tillard, O.P. 613 Religious Obedience and Critical Thinking. Sister Teresa Mary, C.S.C ...... ~ ...... 541 Requesting in Charity. P. Hinnebusch, O.P ...... 502 Rethinking the Annual Retreat. R. Lechner, C.PP.S ...... 211 Rich Failure. L Travers-Ball, S.J ...... 442 The Rule of Taiz& .T. O’Meara, O.P...... ¯ ...... 318 St. Peter: A Case Study in Discernment of Spirits, N. Hurley, S.J...... 193 Self-Esteem and the Religious. D. Maloney, S.J...... 435 Sensitivity. R. Welch, O.Carm ...... 662 Servility Versus Intelligent Obedience. D. Meyer, S.J ...... 203 Silence. M. Sweetman, S.J ...... 430 Sin and the Bible. E. Beaucamp, O.F.M ...... 129 The Spiritual Exercises and Contemporary Thought. W. Farrell, S.J ...... : ...... 218 The Spiritual Value of Virginity According to St. Paul. L. Legrand, M.E.P...... 263 Suarez on Obedience. W. Lester, S.J...... 562 Survey of Roman Documents. R. Smith, S.J...... 93, 225, 334, 449, 570, 682 The Theology of the Eficharistic Presence. J. Galot, S.J. .... 407 Three Questions on the Spiritual Life. A. Rosmini ...... 509 Toward Greater Maturity. Sister J. de Milan, S.D.C ...... 518 Understanding in a Superior. T. Dubay, S.M ...... 381 Uses of Information in a Screening Program. Sister M. Digna, O.S.B ...... 300 Virgo Hostia. P. Hinnebusch, O.P...... 668 The Virtue of Assertion. B. McLaughlin, S.J ...... 30 The Virtue of Mercy. Sister M. Celeste, S.M ...... 280 The Vocation of the Christian to Perfection. B. Hdring, G.Ss.R. 41 The Way of Loneliness. Sister Jerome Marie, C.S.J...... 559 The Weekly Confession of Fervent Religious. P. O’Brien, S.J. 148 What about Tensions? R. M¢Keon, S.J ...... 674 QUESTIONS AND ANSWERS Accepting the will of the superior as the will of God is the motive of the virtue, not of the vow, of obedience ...... 585 An appointed secretary general or treasurer general does not go out of office at the time of the general chapter ...... 351 Appointment of all provincial or local superiors immediately after the general chapter ...... 350 Assistant mistress of novices is subject to the mistress ...... 693 4. Checks and balances on authority of religious superiors .... 579 Conformity of the mind when the thing ordered by the 4. superior is evidently not the best ...... 581 4. Correction of a sender of anonymous letters ...... 575 Indi~es to Dispensation from a constitutional age requirement of forty Volume 22, 1963 years for the novice master ...... 692 The faculty to preach to brothers, nuns, and sisters ...... 234 VOLUME 22, 1963 Formation of contemplative nuns ...... 689 729 Formula for oath of tellers and president and for the proclama- tion and the confirmation of an election ...... Immediate reappointment of the ordinary confessor of religious women ...... Indifference of religious obedience and the assignment of subjects according to their abilities ...... 582 Instructions in constitutions on principles and motives in voting ...... 343 Lay superiors giving conferences in chapel ...... 456 Local superior who is also mistress of novices, must have local councilors ...... 457 May a religious of solemn vows administer the property of lay people? ...... t595 Merit of the vow of obedience ...... 587 Obedience of the judgment does not excJude a representation 580 Obligation of all capitulars to secrecy ...... 459 Obligation of superiors to refuse new works when subjects are already overburdened ...... 578 An occasional confessor of religious women substituting for the ordinary confessor of a convent ...... 97 Precept from the vow of obedience obliging under venial sin. 586 Religious obedience and personality’ development in the doctrine of the Holy See ...... 575 Religious obedience does not make a superior intrude himself between the soul and God ...... 576 A representation may be made against anything that would impede the greater excellence and efficacy of the work of a religious or of a community ...... 583 Reservation of the Blessed Sacrament also in the novitiate chapel ...... ~"...... 458 Statement given to religious who receive an of secu- larization and to all who depart from religion ...... 233 Suggested plan for improving the efficiency and effectiveness of the chapter of affairs ...... 346 Superior general and general residing in a separate bui/ding ...... 458 Superior may not act contrary to but is not obliged to act according to the consent of his council ...... 456 Tension of religious and the teaching of the Holy See ...... 696 Will of superior is the will of God only because of the pos- session of authority ...... 586 Younger religious may be local councilors ...... 461 BOOK REVIEWS Abel~, J., S.J., Christianity and Science ...... 589 Alberione, J., S.S.P., Introduction to Christian Doctrine ...... 375 ÷ Algermissen, K., Christian Sects ...... 471 ÷ Amiot, F., P.S.S., The Sources for the Life oft Christ ...... 476 ÷ Andr~-Delastre, L., et al., Saint Agnes, Saint Benedict, Saint Ind~ces to Jerome, Saint Martin, Saint Nicholas, Saint Vincent de Paul.. 601 Attwater, D. (trans.), The Practice of the Presence oJ God ~ Brother Lawrence oft the Resurrection ...... ~ 716 REVIEW FOR RELIGIOUS Avalos, B., New Men for New Times ...... 595 Avancini, N., S.J., The Life and Teaching oJ Our Lord Jesus ~30 Christ ...... 591 Barrett, W., The Lilies o.[ the Field ...... Barrington, L., F.S.C., Go Forth ...... Baum, G., O.&A., The Jews and the Gospel ...... I l 1 Baum, G., O,S.A., Progress and Perspectives ...... 470 Benedictine Monks of Solesmes, Papal Teachings: The Liturgy. 485 Beyer, J., s.J. (ed.), De lnstitutis Saecularibus Documenta ...... 712 Biser, E., The Light of the Lamb ...... 253 Blocker, H., O.F.M., Don’t Fall out the Window ...... 357 Boucher, A., and Tehan, J., Prince of Democracy ...... $68 Bouscaren, A., Soviet Foreign Policy ...... 599 Bouyer, L., Introduction to Spirituality ...... 240 Bouyer, L., The Seat of Wisdom ...... 486 Boyer, G., S.J., Christian Unity ...... 469 Boylan, IS., O.C.S.O., The Priest’s Wayto God ...... 479 Boyle, G., The Poor Man’s Prayer ...... 598 Brennan, R.,. O.P., Irish Diary ...... 605 Burckhardt, T., Siena: The City of the Virgin ...... 106 Burke, g., C.P., Happy Was My Youth ...... 491 Burton, K., Leo the Thirteenth ...... 490 Bussche, H. van den, Understanding the Lord’s Prayer ...... 704 Butler, B., O.S.B., The Idea of the Church ...... 704 Butler, C., O.S.B., The Vatican Council ...... [. 705 Caraman, P., S.J. (ed.), The Other Face ...... ~ ...... 362 Casel, O., O.S.B., The Mystery of Christian Worship and Other Writings ...... 4133 Cavanaugh, A., My Own Back Yard ...... 609 Cecilia, Sister M., O.S.B,The Psalms in Modern Life ...... 475 Cegielka, F., Spiritual Theology for Novides ...... 707 Chabannes, J., Saint Augustine ...... 603 Chaigne, L., Paul Claudel ...... 946 Chauchard, P.,.Sdence and Religion ...... 712 Chenevi~re, M.-Etienne, O.C.S.O., L’attente darts le silence... 127 Civardi, L., Christianity and Social Justice ...... S64 Clark, D., The Ghetto Game ...... 596 Clynes, R., O.F.M., Through Lent with the Church ...... 708 Colin, L., C.Ss.R., The Meaning of Praycr ...... 714 Collins, J., The Lure of Wisdom ...... 488 Congar, Y., O.P., The Wide World My Parish ...... Conway, J., Times of De~ision ...... 465 Cristiani, L., Evidence of Satan in the Modern World ...... 360 Cristiani, L., The Revolt against the Church ...... 468 Curley, E., Saint Camillus ...... 489 Daly, L., $.J., The Medieval University ...... 593 Dani~lou, J., S.L (ed.), From Glory to Glory ...... 120 Dani~lou, J., $.J., The Scandal o.[ Truth ...... 591 Dansette, Adrien, Religious History of Modern France...... 718 D’Arcy, Martin C., $.J., No Absent God ...... 722 4" Davis, T., S.J. (ed.), Between Two Cities ...... 601 de la Bedoyere, M,, Francis ...... 604 ÷ Delehaye, H., S.J., The Legends o.[ the Saints ...... 364 Dello Iacono, C., O.F.M., A Commentary on the Canonical Indices to Legislation .[or Solemn Profession and Sacred of Volume 22, 1963 Friars ...... 123 VOLUME 22, 1963 Demarco, A., O.F.M., Rome and the Vernacular ...... 123 De Spens, Willy, Saint Rita ...... 368 731 Diekmann, G., O.S.B., Come, Iat Us Worship ...... 484 Dirvin, J., C.M., Mrs. Seton, Foundress of the American Sisters of Charity ...... Dolan, J. (trans.), Erasmus: Ha;~dbook Jor a Militant Christian. 715 Dominican Nuns of Our Lady of Perpetual Help, A Memoir of Mary Ann ...... 245 Dorcy, M., O.P., Never the Golden City ...... 605 Dory, William L., Trends and Counter-Trends Among American Catholics ...... 717 Doyle, C., Go in Peace ...... 120 Drinkwater, F., Fourth Book o.[ Catechism Stories ...... 375 Duggan, Alfred, Arches and Spires... ~ ...... 721 Duggan, Alfred, Growing Up in the 13th Century ...... 791 Duhamel, A., Essays in the American Catholic Tradition ...... 605 Dunne, G., S.J., Generation.of Giants ...... :366 Durrwell, F., C.Ss.K., The Resurrection ...... 252 Eberschweiler, W., S.J., Stand Strong in the Lord ...... 478 Edward, Sister M. Ann, O.P., The Exemplar ...... 247 Edwin, B., F.S.C., Points Worth Pondering ...... 122 Eliade, M., The Forge and the Crucible ...... ~ ...... 706 Ellis, j., John Lancaster Spalding ...... 606 Ethridge, J. (ed.), Contemporary Authors ...... (;07 Evoy, J., s.J., and Christoph, V., S.J., Personality Development in the Religious Life ...... 699 Fraine, J. de, S.J., The Bible and the Origin of Man ...... 4.74 Fellerer, K., The History of Catholic Church Music ...... 484 Fichter, J., s.J., Religion as an Occupation ...... 238 Flannery, H. (ed.), Pattern for Peace ...... 592 Foster, J., Requiem for a Parish ...... 715 Foy, F., O.F.M. (ed.), National Catholic Almanac, 1963 ...... 708 Francis Louise, Sister M., Maryknoll Sisters ...... 702 Fransen, P., S.J., Divine Grace and Man ...... 373 Freking, E., Klocker, H., and Spaeth, J. (eds.), The Church at Work in the World ...... 114 Friel, B., The Saucer of Larks ...... 608 Gallagher, D., The Achievement of Jacques and Ra’issa Maritain. . 487 Gallagher, K., The Philosophy of Gabriel Marcel ...... 714 Gallin, M., O.S.U., German Resistanze to Hitler ...... 360 Gannon, R., S.J., The Cardinal Spellman Story ...... 369 Gannon, R., S.J., The Poor OldLiheral Arts ...... 116 Gardet, L., Mohammedanism ...... 118 Gasnier, M., O.P., Joseph the Silent ...... 126 Gasnier, M., O.P., The Psalms: School of Spirituality ...... 249 Gehring, F., C.M., A Child of Miracles ...... 607 Getlein, F., and Getlein, D,, Christianity in Modern Art ...... 107 Giblet, J., et al., The God of Israel, the God of Christians ...... 112 Giese, V., Revolution in the City ...... 114 4. Gill, J., s.j., Eugenius IV ...... 242 + Gilson, E., The Philosopher and Theology ...... 487 4" Giordani, I., St. Vincent de Paul ...... 605 Gleason, R., S.J., Grace ...... 374 Indices to Ooldbrunner, J., Teactu’ng the Saeraments: Penance, Eucharist, Volume 22, 196~ Confirmation ...... 119 REVIEW FOR RELIGIOUS Grande, L., F.S.C., Twelve Virtues of a Good Teacher ...... I 17 Grandmaison, L. de, S.J., Send Forth Thy Spirit ...... 703 Oryst, E., S.J., Talk Sense ...... 488 Guerry, E., The Sodal Doctrine of the Catholic Church ...... 598 Guilfoyle, Bishop Merlin J., OJ Thee I Sing ...... 721 Haigerty, L. (ed.), Pius XII and Technology ...... 358 Halstead, R. (trans.), The Priest and Vocations ...... 240 Hamman, A., O.F.M., Early-Christian Prayers ...... 464 Hanley, B., O,F.M., and Fink, S., O.F~M., The Franciscans,. 702 Hastie, R., Pope John XXIII ...... ~...... 468 Havran, M., The Catholics in Caroline England ...... 363 Hayes, Carlton J. H., The Smith History Lectures ...... 720 Heaney, J., S.J. (ed.), Faith, Reason, and the Gospels ...... 110 Hertz, S., ComeDown, Zachaeus ...... 105 Hervieux, J., The New Testament Apocrypha ...... 105 Higgins, T., S.J., Dogma for the Layman ...... 375 Hofinger, J., S.J., Teaching All Nations ...... 116 Hogan, J., S.J., A Do-It-Yourself Retreat ...... 122 Hophan, O., O.F.M.Cap., The Apostles ...... 713 Hostie, R., S.J.,/2 discernement des vocations ...... 239 Hunt, I., O.S.B., Understanding the Bible ...... 477 Hus, Alain, Greek and Roman Rdigion ...... 720 Jenny, H., The Paschal Mystery in the Christian Year ...... 708 Jeremy, M., O.P., Scholars and Mystics ...... 606 Jolivet, R., Man and Metaphysics ...... 104 Kaam, A. van, C.S.Sp., The Vocational Director and Counseling 700 Kalt, E. (ed.), Herder’s Commentary on the Psalms...... 111 Kenrick, E., The Spirituality of the Teaching Sister...... 248 Kerrison, R., Bishop Walsh of Maryknoll ...... 245 Kerwin, J., Politics... Government... Catholics ...... 600 Keys, D. (ed.), God and the H-Bomb ...... 590 ¯ Kluckholn, Frank L., The Naked Rise of Communism ...... 720 Knowles, D., Saints and Scholars ...... 483 Koren, H., C.S.Sp., Knaves or Knights? ...... 489 Laverty, M., Never No More ...... 605 Lebret, L., and Suavet, T., An Examination of Conscience for Modern Catholics ...... 113 Leflon, J., Eugene de Mazenod: Vol. 1 ...... 241 Le Fort, Gertrude yon, The Eternal Woman ...... 249 Le Guillou, M., O.P., The Spirit of Eastern Orthodoxy ...... 471 Leys, M.D.R.iCatholics in England 1559-1829 ...... 717 Lierde, P. van, The Holy See at Work ...... 467 Lenval, H. de, The Whole Man at Worship ...... 485 Lestapis, S., S.J., Family Planning and Modern Problems ...... 124 Le Troquer, R., What Is Man? ...... 588 Lettis, R., and Morris, W., The Hungarian Revolt ...... 362 Levie, J., S,J., The Bible, Word of God in Words of Men ...... 710 Lewis, C. S., The Screwtape Letters and Screwtape Proposes a Toast 359 Lewis, E., Children and Their Religion ...... 473 Li~g~, P., O.P., What Is Christan Life? ...... 250 Llamera, B., O.P., ...... 126 4. Locht, P. de, A Christian in the World ...... 113 4. Lucas of St. Joseph, O.C.D., The of Sanctity of St. John 4. oJ the Cross ...... 248 Lynch, W., s.J., The Integrating Mind ...... 104 Indices to McCorry, V., S.J., It Is His Own Blood ...... 486 Volume 22, 1963 McDonald, W., The General Council ...... 465 VOLUME 22, 1963 McDonnell, T. (ed.), The Thomas Merton Reader ...... 703 MacEoin, Gary, Latin America: The Eleventh Hour ...... 719 733 McEvoy, H., sJ., Devotions for Confession ...... 3.56 McGrath, John (ed.), Church and State in American Law ...... 716 McGurn, B., A Reporter Looks at the Vatican ...... 467 McKenna, M., Pictorial History of Catholidsm ...... 706 McKenna, M., Concise History of Catholicism ...... 706 MacManus, F., Saint Columban ...... 244 McQuade, J., S.J., How to Give the Spiritual Exercises of St. Ignatius to Lay Apostles ...... 357 Madeleva, Sister M., C.S.C., Conversations with Cassandra .... 115 Maison, M., The Victorian Vision ...... 2’~7 Malik, C., Christ and Crisis ...... 600 Manton, J., C.Ss.R., Pennies Jrom a Poor Box ...... 710 Marc, A., S.J., Raison et conversion chritienne ...... 102 Maria del Rey, Sister, Safari by Jet through Africa and Asia ..... 702 Marie-lean-de-Pathmos, Sister, S.S.A., A History of the Sisters of St. Anne: Vol. 1 ...... 490 Marshall, J., Preparing for Marriage ...... 709 Maritain, R., Notes sur le Pater ...... 476 Martelet, B., Le secret de la Trappe ...... 603 Martinez, L., Liturgical Preludes ...... 591 Martinez, L., Only Jesus ...... 592 Mathews, D., Oliver of Armagh ...... 2’;6 Matt, L. yon, Early Christian Art in Rome ...... 370 Matt, L. yon, and Hilpisch, S., O.S.B., Saint Benedict ...... 243 Mauriac, F., Cain, Where Is Your Brother? ...... 255 Mauriac, F., The Frontenacs ...... 109 Meet, F. van der, Augustine the Bishop ...... 353 Meilach, M., O.F.M., Firstborn Son ...... 713 Mersch, E., S.J., Le Christ, l’homme et l’univers ...... 251 Metzger, C., S.J., Catholics and the American Revolution ...... 362 Moffatt, J., S.J., Think, Sister ...... 703 Montgomery, R., Once There Was a Nun ...... 369 Moriones, F., O.R.S.A. (ed.), Enchiridion Theologicum Sancti Augustini ...... 355 Mork, W., O.S.B., A Synthesis of the Spiritual Life ...... 706 Mould, D., The Angels of God ...... 589 Murphy, J., C.S.B., .Christianity and Culture ...... 112 Murphy, R., O.P., The Sunday Epistles ...... 477 Murray, M., O.C.S.O., The Concepts of SelJ-Acceptance and Sdf- Respect in Karen Horney’s Theory of Neurosis ...... 356 Musurillo, J., s.J., Symbolism and the Christian Imagination .... 464 Nelson, C., The Vatican Council and All Christians ...... 705 Neville, R., The World of the Vatican ...... 466 Nigg, W., The Heretics ...... 713 Norris, F., S.S., God’s Own People ...... 357 Norton, A. (ed.), A Christian Approach to Western Literature... 108 O’Brien, J., The Catholic Way.of Life ...... 375 + O’Connor, M., The Kinderbeast Prize ...... 609 4. Oesterreicher, J. (ed.), The Bridge: Vol. 4 ...... 471 4. O’Neill, J., S.J., A Catholic Case against Segregation ...... 125 O’Neill, Joseph E., Encounter with God ...... 722 Indices to Oraison, M., et al., Sin ...... ’ ...... 375 Volurr~ 22, 1963 Parente, P., Beyond Space ...... 588 Parker, E., Religious Television ...... 119 REVIEW FOR RELIGIOUS Paul-Marie of the Cross, O.C.D., Sp#ituality of the Old Testament, Vol. 2 ...... 707 Pawley, B., An Anglican View of the Vatican Council ...... 705 Pelikan, J., et al., Christians in Conversation ...... 470 Pezeril, D., Blessed and Poor ...... 243 Pinsk, J., Towards the Center of Christian Lioing ...... 254 Piolanti, A., The Holy Eucharist ...... 485 Planque, D., The Theology of Sex in Marriage ...... ~709 P16, A., O.P., La separation du monde ...... 479 Pohlschneider, J., Adsum: A Bishop Speaks to His Priests ...... 478 Powers, J., Morte D’Urban ...... 371 Powers, J., The Presence of Grace ...... 371 Premm, M., The Year Made Holy ...... 254 Prosser, E., Drama and Religion in the English Mystery Plays .... 481 Rafferty, M., Suffer, Little Children ...... 118 Rahner, H., and Rahner, K,, Prayers for Meditation ...... 357 Rambusch, N,, Learning How to Learn ...... 594 Raymond, M., O.C.S.O., Your Hour ...... 703 Regis, Sister M., I.H.M. (ed.), The. Catholic Bookman’s Guide. 607 Reid, E., I Belong Where I’m Needed ...... 364 Reidy, G., O.F.M., Secular Institutes ...... ~ .... 709 Reidy, M., The First Ursuline ...... 365 Rengers, C., O.F.M.Cap., They Played in Calvary’s Drama... 592 R~tif, L., and R~tif, A., The Church’s Mission in the World... 358 Riedmann, A., The Truths of Christianity, Vol. 1 ...... 372 Ripley, F., The Last Gospel ...... 477 Riquet, M., S.J., Christian Charity in Action:...... 113 Robertson, A., Christian Music ...... 123 Rogers, E. (ed.), St. : Selected Letters ...... 127 Rohrbach, P., The Search for Saint Therese ...... , ...... 604 Rubin, W., Modern Sacred Art and the Church of Assy ...... 108 Ryan, A., Newman and Gladstone ...... 469 Sabourin, L., S.J., Redemption sacrificielle ...... 589 Sainte-Marie, F. de, O.C.D., The Photo Album of St. Th~rOse o{ Lisieux ...... 366 Saint-Jure, J.,. and la Colombi~re, C. de, The Secret of Peace and Happiness ...... , ...... 248 Salet, G., S.J., The Wonders of Our Faith ...... 102 Schmaus, Michael, The Essence of Christianity ...... 721 Schuster, I., O.S.B., Historical Notes on St. Benedict’s Rule for Monks ...... 237 Schutz, R., Living Today for God ...... 237 Scully, T., S.J., The Mass in Your Life ...... 485 Senser, R., Primer on Interracial Justice ...... 596 Sheed, F., To Know Christ Jesus ...... 701 Sheppard, L., The Mass in the West ...... 485 Sheridan, J., God Made Little Apples ...... 608 Shuster, G., The Ground I Walked on ...... 116 Sillem, Edward, Ways o{ Thinking about God ...... 722 Sitwell, G., O.S.B., Spiritual Writers of the Middle Ages ...... 481 4. Sloyan, G., Christ the Lord ...... 475 4. Spina, T., The Making of the Pope ...... 698 Standing, E., The Montessori Method ...... 117 4. Sticco, M., The Peace of St. Francis ...... 125 Indices to Sullivan, J., s.J., God and the Interior Life ...... 701 Volume 22, 1963 Sweeney, F., S.J., Vatican Impressions ...... 466 Synave, P., O.P., and Benolt, P., O.P., Prophecy and Inspiration 105 VOLUME 22, 1963 Syndicus, E., Early Christian Art ...... 369 Teilhard de Chardin, P., Letters from a Traveller ...... 250 Tessarolo, G., P.S.S.C. (ed.), Exsul Famil~a ...... 597 Timasheff, N., The Sociology of Luigi Sturz~ ...... 597 Todd, J. (ed.), Problems of A.uthority ...... ~ ...... +.68 Treaty, J., and Poage, G., C.P., Your Child’s Happiness ...... 117 Tresmontant, Claude, Toward the Knowledge of God ...... 3’22 Turbessi, G., Ascetismo e Monachesimo Prebenedettino ...... +.80 Turnell,/~., Modern Literature and Christian Faith ...... 109 Urs yon Balthasar, H., Prayer ...... 121 Vann, G., O.P., The Eagle’s Word ...... 110 Vaux, R. de, O.P., Andent Israel ...... 711 ~ercruysse, B., S.J., Practical Meditations for Every Day in the Year ...... 593 Vollbach, W., Early Christian Art ...... 463 Walsh, K., O.C.S.O., Dora Vincent of Mount Melleray ...... 489 Ward, B., The Rich Nations and the Poor Nations ...... 599 Ward, L., C.S.C., God and World Order ...... 588 Ward; M., Caryll Houselander ...... 244 Weigel, G., S.J., Churches in North America ...... 473 Weigel, G., S.J., and Madden, A., Knowledge: Its Value and Limits ...... 103 Weigel, G., S.J., and Madden, A., Religion and the Knowledge of God ...... 103 Whalen, W., Armageddon Around the Corner ...... 473 Wilkin, V., S.J., From Limbo to Heaven ...... 120 Wills, G., Chesterton: Man and Mask ...... 109 Wilson, C., Common Sense Credit ...... 598 Wolter, M., O.S.B., The Principles of Monastidsm ...... 236 Wood, R., S.M., The Unity oJ Faith ...... 470 Woodruff, D., Church and State ...... 115 Worden, T., The Psalms Are Christian Prayer ...... 475 Zahn, G., German Catholics and Hitler’s Wars ...... 360 Zeiller, J., Christian Beginnings ...... 465 Zimmerman, A., S.V.D., The Catholic Viewpoint on Over- population ...... 124 Zinner, P., Revolution in Hungary ...... 362 Zundel, M., Morale et .mystique ...... " ...... 355

+ .i. + Indices to Volume 22, 1963

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