Review for Religious - Issue 02.1 (January 1943)

Issue 2.1 of the Review for Religious, 1943.

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title_full	Review for Religious - Issue 02.1 (January 1943)
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description	Issue 2.1 of the Review for Religious, 1943.
publisher	Saint Louis University Libraries Digitization Center
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spelling	sluoai_rfr-179 Review for Religious - Issue 02.1 (January 1943) Missouri Province of the Society of Jesus Jesuits -- Periodicals; Monasticism and religious orders -- Periodicals. Ellis ; Kelly Issue 2.1 of the Review for Religious, 1943. 1943-01-15 2012-05 PDF RfR.2.1.1943.pdf rfr-1940 BX2400 .R4 Copyright U.S. Central and Southern Province, Society of Jesus. Permission is hereby granted to copy and distribute individual articles for personal, classroom, or workshop use. Please credit Review for Religious and reference the volume, issue, and page number and cite Saint Louis University Libraries as the host of the digital collection. Saint Louis University Libraries Digitization Center text eng Missouri Province of the Society of Jesus A.M.D.G. "Review for Religious JANUARY 15, 1943 Common Life ,~.:rld .Poverty ........ Adam C. Ellis What,Does"Mary Mean? ..... Clement J. McNasp¥ Census-Takers of the Saints ....... William F. Kelley Admission, ~fo Rellcjious Life ........ Jam!s E. Risk ,Cooperation w~th the D~rec John. E. ¢oogan The L¯,fe of Fai"t h. ..... " _Gerald Kelly ° Communications Book R~views Questions Answered ~ Decisions° of the Holy See . VOLUME II NUMBER 1 Review t:or Religious Volume II January--December, 1943 Published at ¯ THE COLLEGE PRESS Topeka, Kansas Edited by THE JESUIT FATHERS ¯ SAINT MARY’S COLLEGE St. Marys, Kansas REVII:W FOR RI:LIGIOUS VOLUME II JANUARY 15, 1943 NUMBER 1 CONTENTS COMMON LIFE AND THE SPIRIT OF POV~-RTY--Adam C. Ellis, S.J. 4 WHAT DOES "MARY" MEAN?--Clement J. McNaspy, S.J. 14 CONCERNING SPIRITUAL DIRECTION--The Editors ..... 16 (JENSUS-TAKERS OF THE S)kINTS--WiIIiam F. Kelley, S.J. 17 ADMISSION TO THE RELIGIOUS LIFE--James E. Risk, S.J. 25 COOPERATION WITH THE SPIRITUAL DIRECTORB John E. Coogan, S.J ........ 35 PAMPHLETS AND BOOKLETS ............. 40 THE LIFE OF FAITH--Gerald Kelly, S.J ........... COMMUNICATIONS (On Spiritual Directiofi) ......... 52 BOOK REVIEWS (Edited by Clemefit De Muth, S.J.)-- THE FAMILY THAT OVERTOOK CHRIST~ By the Reverend M. Raymond, O.C.S.O. 58, NEW THINGS AND OLD. By the Reverend Joseph G. Kempf 59 THE CUR~ OF RUILLfi. By Brother Ephrem, C.S.C ....... 6 l THE MEANING OF THE MASS. By the Reverend Paul Bussard 62 THE ROSE UNPETALED. By Blanche Morteveille ....... 62 A LETTER FROM LISIEUX. By Mother Agnes o~ Jesus .... ~ 62 THE BOOK OF CATHOLIC AUTHORS. Edited by Walter Romig 63 ANSWERS. By the Reverend Winfrid Herbst, S.D.S ....... 64 MY SILENT PARTNER. By the Reverend H. J. Heagney ..... MOMENTS WITH GOD. By the. Reverend Edward F. Garesch~, S.J. 65 BOOKS RECEIVED ................. 65 QUESTION~ AND ANSWERSB 1. Veil over Tabernacle ............... 2. Recitation of Little Office in English .......... 66 3. Vigil Lights and Flowers before the Blessed Sacrament .... 66 4. Permissions by Local Superior other than one’s own ...... 67 5. The "Rosary of the Sacred Wounds" . .......... 68 6. The Sabbatine Privilege .............. 69 7. Superiors and dispensations from fasting ........ 70 DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS 71 REVIEW FOR RELIGIOUS, January. 1943. Vol. II, No. 1. Published bi-monthly: January, March, May, July, September, and November, at The College Press. 606 Harrison Street, Topeka, Kansas, by St. Mary’s College, St. Marys, Kan-sas. with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office. Topeka. Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J.. Copyright, 1943, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A. Common Lit:e and the ;piri ot: PoverL’y Adam C. Ellis, S.J. COMMON LIFE may mean either of two things, In a wide sense it means the observance of a common rule under the authority of a common superior in com~ munity life. It is in this sense that canon 487 of the Code defines the religious state as "a stable manner of lioing in common.’" In the strict and more technical sense, common life is taken to mean that all the members of a religious com-munity turn in to the common fund of the community all the fruits of their labors as well as any other revenue or income which they receive as religious, and in exchange they receive, in health and in sickness, food, clothing, and lodging, as well as all other things necessary for their state of life, from the common fund of the community. It is in thig second sense that the term common life is to be understood in this article, which is an explanation of canon 594 of the Code, which reads as follows: "§ I. In every relicji~us institute all must carefully observe common llfe, even in maffers of food, clothing, and furniture. § 2. Whatever is acquired I~y the religious, including superiors, according fo the terms of canon 580, § 2, and canon 582, n. I, must be incorporated ........in.’÷he goods of the house, or of the province, or of the institute; and all money and titles shall be deposited in the common safe. §.3. The furniture of the ~ellglous must be in accordance with the poverty of which they make profession." In itselt:, theret~ore, the obligation ot~ common lithe arises not from the vow of poverty, but rather from the law of the Church, and from the spirit of poverty. How-ever, as will be seen from examples, many violations of common life will also entail violations ot~ the vow of- COMMON LIFE poverty. Common life provides a strong protection for the vow of poverty by eliminating all excess and extrava-gance in the use of tempobal things, thus preserving uni-formity and equalityin religious discipline, and avoiding those odious exceptions which are the cause of ill-feeling and dissension in a religious community. Explanation of the Lau~ In every religious institute: whether it be an order with solemn vows or a congregation with simple vows makes no difference. The Council of Trent had already prescribed common life for all religious orders of both men and women. The Normae (art. 127) of the Sacred Congregation of Bishops and Regulars, issued June 28, 1901, imposed it on all congregations of men and women with simple vows. Common life must be accurately observed by all: Both superiors and subjects, therefore, are to receive what-ever is necessary for life and for the pursuit of the apostolic labors of the institute from the community fund, even though they possess personal property. Thus every reli-gious constantly lives from the alms and gifts of others, as do the poor, and he has the mere use of these things, .which are owned by the community. Even in matters of food, clothing, and furniture: uni-formity, therefore, is the rule for all, for superiors as well as for subjects. Food: all are to partake of the food provided for the community in the common refectory. Extra dishes are not to be served to superiors of whatever rank, or to other officials of the community. The sick, of course, may be given those special dishes required by their diet. This is not a violation of common life, since all who need them receive them in like measure. Clothing: all religious, superiors as well as subjects, ADAM C. ELLIS should be given the various articles which make up the reli-gious habit of the same form and quality of materials. Other articles of clothing which serve for personal use may and should.be allotted to the individual religious for their exclusive use. This was explicitly recommended by the Normae (art. 127). Such use of personal clothing is demanded for health’s sake, and is not contrary to common life, provided the quality and quantity allowed is the same for all. Furniture: here furniture means all movable objects which a religious needs for his personal use, and for his work: for example, toilet articles, stationery, books, instru-ments, tools, and other things of like nature. Such things granted for personal use should be more or less uniform in quality and quantity; those granted for use in the perform-ance of one’s o~ce or work, will vary in quality and quan-tity according to the work to be done. Thus a teaching religious will need more books than one who is engaged in domestic work; a religious teaching the sciences will need instruments which would be superfluous in the cell of another religious. The constitutions and book of customs of most insti-tutes give detailed provisions regarding what members may have and use for food, clothing, and furniture. Frequently they forbid objects made of gold or silver, precious books, reliquaries and the like. Such provisions are in keeping with the spirit of poverty which is inculcated by the obli-gation of common life. The Comn~on Fund: Whatever a religious receives, even though he be a superior, is to be put in the common fund, and not used for private purposes. This is the gen-eral rule. Since a religious who has taken a solemn vow of poverty can no longer own anything, it is evident that all things that come to him, even by way of inheritance or 6 CO~LMON LIFE bequest, belong to his community (canon 582, 1"). A religious who has taken a simple vow of poverty retains his right of ownership, and the right to acquire more, unless the constitutions of his institute forbid this (canon 580, § 1). Such property is personal, and subject to special prescriptions1. However, even a religious with only a simple vow of poverty is obliged to turn over to the common fund what-ever he acquires by reason of his own industry, or in respect to his institute (intuitu retigionis). Such are the provi-sions of canon 580, § 2. There is no difficulty regarding the earnings of a religious due to his own industry. Salaries paid to teachers and nurses, offerings received on the occa* sion of apostolic work such as preaching, stole fees, Mass stipends, and the like, do not belong to the religious, but to his community, and must be turned over intact to tl"ie com~ mon fund. By reason of his religious profession his insti-tute has agreed to support and educate the religious, and to provide him with everything necessary to carry on his work in the institute; he on his part has dedicated himself to the service of his institute; hence it is but meet and just that whatever he receives by reason of his physical, mental, or spiritual labor should be added to the common fund for the use of his community or institute. The same obligation holds regarding whatever is given gratis to the religious in respect to his institute by any per-sons, even by relatives. In practice it-is not always easy to determine what is given to a religious in respect to his institute, or, in other words, because t~e is a relioious, and not because he is this individual, John Doe, let us say. If the gift is intended to help the charitable or educational work in which the religious community is engaged, or 1See author’s article: "The Vow of Poverty in the Code of Canon Law," in REVIEW FOR RELIGIOUS, 1, p. 15. ADAM C. ELLIS because of admiration for the zeal and devot~edness with which the religious engage in such work, tfien it is cer-tainly not intended for the religious as an individual, but for his community. Again, if the gift is intended for the personal needs of the religious, such as wearing appare!, medical or dental attention, expenses for a necessary journey, and the like, then the religious may not claim it as part of his patrimony, since all these personal needs are to be supplied from the community fund, to which, there-fore, the gift must be turned over. This holds likewise for small gifts received from relatives and personal friends, when such gifts are intended to take care of the personal needs of the religious. If the intention of the donor is not clear, the best thing to do is to ask him his intention regarding the gift. If this cannot be prudently done, and the doubt cannot be cleared up, the presumption will be that the gift was made to ~the religious as a religious, and not to hhn as an individual (compare canon 1536, § 1). All mone~t and titles shall be deposited in a common dale: that is, all money and negotiable papers, .(notes, checks, drafts, and the li~ke)acquired by the religious, including superiors, by reason of their labors, or given them in respect to their institute, or because they are reli-gious. This part of the canon forbids religious, superiors as ~well as subjects, to keep money in theirrooms or upon their persons. However, it is not against common life for a superior to allow religious living in a city to keep a small amount of change required for car-fare every day in carry-ing on’ the work of the community. It may be well to recall here that the provision of depositing all money and titles in the common safe does not apply to the personal property of an individual reli-gious, .unless he has appointed the community as his COMMON LIFE administrator, in conformity with the special regulations of the Code of Canon Law regarding such property. These regulations have been explained in anbther article referred to above. The furniture of the religious must be in accordance with the poverty of which, they make profession: This part of the canon refers to. the furniture of the private cells of the religious, of the dormitory, refectory, community room, and of other parts of the house reserved for the exclusive use of the religious. There is no common stand-ard laid down in the Code, except "the poverty of which they make profession." This will differ in different insti-tutes, depending upon the greater or less degree of pover.ty to which each individual institute is devoted, taking into consideration the end and purpose of the institute. The parts of the house in which the work of the insti-tute is carried on for the benefit of externs may have more costly furniture. Thus religious may own well-equipped schools, colleges, and hospitals, as well as other institutions destined for the use and convenience of externs. Neither is it forbidden to superiors and Other officials to have an office in such buildings with furnishings adapted to the needs of the office. Finally the common law of the Church does not forbid that oratories and churches of religiotis be magnificiently built and ornamented. The constitutions, however, may prescribe certain limits in this regard. Practical Rules for Superiors I. It is the duty of the religious superior to see to it that all the needs of each member of the community are supplied from the community funds. In making this pro-vision for the temporal needs of their subjects, superiors should remember that the term necessity has two meanings in connection with common life. First, in the literal 9 ADAM C. ELLIS meaning it refers to those things without which a religious cannot live or do the work entrusted to him; this is abso- ,lute necessity/. Secondly, it means those things required for living and doing one’s work in a suitable and proper man-ner; this is the necessit~t of convenience. Both meanings are to be taken into consideration in supplying the tem-poral needs of the individual religious. Absolute necessity is the same for all religious in all countries and in every institute. The necessity of convenience will vary in differ-ent countries, as well as in each institute by .reason of its proper end, and by reason of customs and habits so diverse in different countries and institutes. 2. The religious superior should provide generously for the needs of his subjects, and avoid parsimony. In case of doubt regarding the necessity of convenience, it is preferable to exceed by giving more, rather than less, for such needs; since it .is always preferable that a religious enjoy material things beyond what is strictly necessary, but under obedience and common life, than be exposed to the temptation of seeking such things outside of obedience and common life. 3. In distributing temporal goods according to the dictates of common life superiors should avoid all luxury, excessive comforts, and prodigality, as well as all things which may be contrary to the spirit of poverty which is proper to the profession made by the community. 4. A superior must avoid all spirit of partiality in the distribution of goods for common life, and all preferences of one over another," keeping always in mind the norm of life laid down by St. Augustine in his rule: "Let clothing and food be distributed by your superior, not equally to all, since you have not equal needs, but to each one accord-ing to his need." 5. Superiors should especially avoid using for their 10 COMMON LIFE own personal needs more than they allow their subjects. To do so would be to violate common life. Their clothing and the equipment of their private cells should bethe same as that of the other members of the same class in the com~ munity. Superiors and o~hers entrusted with the care of the. community goods should always, remember that they are not the owners of such goods, but that they merely administer them in the name of the community. Hence they are not free to dispose of them at will, but they are. bound to observe the regulations of Church law regarding the administration of ecclesiastical goods. 6. The following rule may help gu.ide superiors in granting permissions for the use of temporal goods in con-formity with the law of common life: "’Do not grant the use of temporal things to ang religious or to ~!ourself, unless gou would be willing to grant the same to everg other member of the communitg who is in like circum-staDces.’" Practical Rules for Subjects 1. Subjects are to keep in mind that they should receive from their own community whatever they need in the line of food, clothing and lodging, as well as whatever else is required to perform properly the work that has been entrusted to them. The law of common life prohibits them from receiving any of these things from parents, relatives, or friends, without the permission of superiors. 2. Religious may not help themselves freely tothe common goods of the community, even though the articles taken be useful or even necessary for their work; the gen-eral or particular permission of the superior must be first obtained. 3. A religious may always, in good conscience, use the things given him for his needs by his superiors. He should remember, however, that a higher superior can 11 ADAM C. ELLIS always revoke a permission granted by an immediate superior. : 4. Expenses for necessary or useful journeys shoulcl be met from the community fund, not from the personal property of .the religious. Travel should not be allowed merely because ~the expenses are paid for by parents or friends. Should these latter offer to pay for a necessary or useful journey, the money given is to be turned in to the common fund, and necessary traveling expenses are to be received from the superior. Nor is it allowed to use such traveling funds for other purposes. 5. A religious may not refuse an offering given for his services, unless he has the consent of his. superior to do so; for.the remuneration of labor performed by a religious belongs to the community, not to himself, and only the competent superior can legitimately give away the goods of the community. 6. A religious may, with the express or presumed per-mission of his superior, receive every kind of gift, pro-vided such gifts are afterwards placed in the common fund of the community, or the superior’s express permis-sion be obtained to use them., He may not accept such gifts when he knows that the superior is unwilling that he do so, or when the constitutions or customs prohibit them. -7. A religious may not receive a gift given with the express condition that it will be put to his independent and exctusioe use, since this would be contrary to common life. This rule does not forbid a religious with a simple vow of poverty to increase his personal possessions by gifts to him personally (intuitu personae), but all such gifts must be added to his patrimony, and no superior can give him per-mission to use them for himself. 8. Religious may not borrov¢ from relatives or friends 12 COMMON LIFE articles which are to be returned when they are no longer useful or necessary, nor may they take such articles when they are freely offered, unless, in both cases, they’first obtain the permission of the superior. 9. Religious may not give alms from the goods of the community given them for their use; nor from the fruits of their labors; nor give to the poor what they save from the food and clothing given them, unless they have permis-sion to do so, since these things are the property of the community, and not their own, personal property. .10. When a religious is transferred from one house to another, he may not take away with him anything except his personal clothing, and other small objects given him for his personal use according to the norms laid down in the constitutions and by legitimate custom. For all other things the express permission of his superior is required. Conclusion During the Vatican Council a Constitution on Com-mon Life was drawn up with great care and in detail, but was never voted upon or .promulgated because the matter was not referred to the Council before it adjouined. The last paragraph of this Constitution may form a fitting con-clusion to this article. It reads as follows: "For the rest, since perfect common llfe consists in this that all goods, .income and gain, or anything else that reli-gious (as religious)acquire under any title wBatsoever, shall be entirely merged for the use of the religious family, and that all religious receive their food, clothing, and all other necessary things from this common fund, superiors shall not refuse the religious anything which is necessary, and the religious shall not demand anything which is superfluous. Hence charity and solicitude are earnestly recommended to superiors, religious moderation to sub-jects." 13 Wha!: Does "Mary" Mean? Clement J. McNaspy, S.J. ACERTAIN filial curiosity has always led Mary’s chil-dren to ask what her name means, and we are not surprised to find weighty tomes .written in reply to their query. In fact, we may be somewhat dismayed to learn that as many as sixty-seven different meanings have been proposed, none perfectly satisfactory. The matter is ’rather technical and might easily be left to specialists were it not that all religious cherish a devotion to their Mother, that most religious women and many men have taken her name as their own, and that some forty institutes in this country include in their official names the holy name of Mary. Often, especially in the Old Testament, when God assigns a significant role to some person He gives him a name in some way symbolic of that role. Thus, in the book of .Genesis we read explanations of the names of Eve, Abra-ham, Israel, and others. In St. Luke’s Gospel the angel Gabriel (whose name appropriately means "power of God" or "mighty one of God") announces that our Lord’s name is to be Jesus, Savior, because He will save His people fi0m their sin~. But when we first meet Our Lady’s name in the Gospel narratives, We find no interpretation offered. The name Mary, though widespread at .the time of Christ, had occurred only once in the Old Testament, where it was given to the prophetess sister of Moses and Aaron. Aaron’s name can be explained only in the Egyptian tongue: Moses’s name must also have been Egyptian, since it was ~given him by Pharoah’s daughter and cannot be ade-quately explained except in Egyptian; Mary, their sister, was also born in Egypt. These facts suggest that her name-too should be an Egyptian word. Besides, the participle meri means "beloved" and frequently occurs in. name-combinations, such as. Meri-Ra, Beloved of the god Ra. Since, according to some scholars, the syllable Iam is used at the end of names to mean Jahweh, the true God, the word Mariara, the bibIical form .for Mary, may easily mean the Beloved of the Lord. Another popular interpretation derives Mary’s name from a Hebrew word meaning "to be stout or portly." It is said that in the Orient stoutness is considered an important element of feminine beauty, showing affluence and health. Hence some conclude that the word Mary may mean "Beautiful One." St. Jerome has two suggestions to offer. One, "Star of the Sea," Stella Maria, is a puzzle to Hebrew students, since there is no known word to justify this translation. Opinion at present, based partly on an. important manuscript reading, is that this may be a popularized misprint .for Stilla Marls, mean!ng "Drop of Seawater." But "Stai of the Sea," whether scientifically acceptable or not, has a rich poetic and devotional tradition behind it, and may be used . as a pious title of Our Lady, though not an interpretation of her name. St. Jerome’s other remark, thrown in more or less inci-dentally, has come into somewhat better favor among scholars. He. observes that the Syrians of his day under- ~tood the word Mary to mean "Lady," corresponding to the masculine form for Lord. After all, Mary spoke a Syrian dialect, and it may be that her name, at least in the popu-lar mind, meant what St. Bernadette called her, the Lady, and what all Catholics like to call her, Our Lady. Of course, it is clear from this quick glimpse into the problem that we may not draw any certain conclusion~ 15. C. LEMENT.~’. McNAsPY . Each of these interpretations fades difficulties, though each suggests some trait or title of Mary dear to Catholics. For she is the Beloved of God,.she is fair above all the daugh-teis 0f.Eve, she is a guiding Star On this ocean of life, and shd is preemiiaently’ Our Lady. But since the name Mary Was.already. a popular onein Our Lady’s time, why should we insist th~it~God interpoged to give Hi.~ Mother a special name? He was to endow her with pri,vileges so lofty that a~merenam~ mattered little. Moreoeer, His mystical Rose, called by any other name, wouid be no less fragrant; ConcernincjSpirifual Direcfion In ihe REVIEW for July,~ .1942, (I, ~; 218) wepublished an edi-fori~ l on 8pirituai Direction b~/ th~ Ordinar!/ Confessor. Later (I, p, 376) we published an article by Father John E. Coogan, S.J., on the Need of Direction. In the present number Father Coogan con-tributes another article on Cooperation with Direction. These are all parts of a series planned to cover various angles of th~ question of spiritual direction. Other topics pertinent .to the question will be ~reated in the March number; and, according toour present plans,-we hope to publish a concluding and summarizing editbrial in May. With the publication of the first editorial, we asked for communi-cations on the subject.’ Communications w~re published in the Sep-tember and November numbers and are continued in the present issue. We still have several letters that will be published later. We urge our readers who intend to send communications to .do so in the near future, as we wish to include all helpful suggestions in the concluding editorial. Those who know of good books on the subject are requested to send us the names of the books. THE EDITORS Census-Takers of the Saints William F. Kelley, S.J. ~" VERY TIME we recite the Apostles’ Creed we reaffirm ¯ ~’- our belief in the Holy Catholic Church. Every Act of Faith is an avowal of our readiness to accept what the Holy Catholic Church teaches. And we assure those searching for Christ’s Church that when they have dis-covered a church signally marked with holiness they need search no further: for where holiness dwells, there Christ must be. What precisely is holiness, and in what sense can we attribute it to the Church? Generally when we talk of the Church as being holy we are thinking of three things: her irreproachable Divine Founder, her excellent doctrine, and her .legions of exemplary children. Only a prejudiced crank would be imprudent enough to cavil with the first of these qualities, Christ’s remarkably spotless character. As to the second, even the Church’s enemies must acknowledge that the principles she teaches shine forth as gleaming invi-tations to a holy life. But, when we advertise the members themselves as examples of that holy doctrine embodied in everyday life, many dissenting voices are heard. From the very beginning we must keep this one idea straight, that the holiness of the Church is in no way impaired if most of her members fail to exhibit the delicate innocence of Aloysius or the rigorous self-control Of the Cur~ d’Ars. Necessarily the multitude of her children will be ordinary run-of-the-mill Catholics. Some will even renounce their Mother’s teaching and break away from her. Nor ought we be shocked at this: Christ was not. He suffered the defection of Judas. He expected a certain amount of rank growth in His planting, for He spoke 17 "~¢ILLIAM F. KELLEY repeatedly of separating the chaff from the good grain at the Last 3udgment harvest. From Christ’s example we can learn what to expect. Thot~gh not all His followers Will be saints, ~till in every age the eminent virtue of some will be to the general goodness of the faithful what the moon is to the broad sweep of brilliant stars which con-stitute its setting. If we understand what has been said about sanctity, we are prepared to appreciate’ the monumental work of a group Of men known as the Bollandists. They were priests devoted exclusively to the study of the saints. Indeed, they might correctly be called the "census-takers of the saints." Ever since Christ founded His Church, those who led lives remarkable for virtue and miracles have been vener- "ated and esteemed. So dose were the Christian~ of the first centuries to their saints that there was little likelihood that an undue cult would spring up, though even in those times certain unfounded devotions could and did arise. As cen-turies passed, however, misguided piety, patriotic imagina-tion, or a penchant for a good story tended to distort inci-dents in the early saints’ lives and to blanket over the true historical details. Obviously, if the Church’s holiness was to escape the scorn of the pseudo-intellectuals after the Protestant Revolt, it was imperative that fact should be thoroflghly sifted from fiction. If a point as cardinal, as the cult of the.saints had but a nebulous foundation, could not the same-criticism riddle the Church’s other claims to Divine origin? Often the overzehlous multiplication of "saints". reyealed the Church in a ridiculous light. Sometimes it was enough that a body had been discovered in. Rome to qualify its being accepted as a martyr’s remains, worthy oil’ veneration. A city might erect its new cathedral over the 18 CENSUS-TAKERS OF THE SAINTS body of St. Ignotus withoutever realizing that. some other church was boasting, and with titles to support its claim, that it had kept St. Ignotus’ body intact. It would border on blasphemy to depreciate the place of miracles in Almighty God’s Providence. They are His acts, His seal or stamp of approval on a man or a man’s work. However, even though God could intervene con-stantly in the smooth Workings of nature, in the ordinary course of events He interferes but rarely with the physical laws. Hence it will not be amiss to cite instances in which a saint’s whole journey through life was simplified by the miraculous. Such incidents tend to make our Almighty Father the caricature we find in "Green Pastures," where his "chillun" are constantly importuning him "to strike a miracle." Father Delehaye, in his book, Legends of the Saints, cites many examples to the. point. "Various saints hung their cloaks on a sunbeam or brought birds to life when they were already turning on the spit. Blessed Marianus Scotus had no need of a candle when writing at night as his fingers gave out the necessary light. In answer to the prayer of. St. Sebald, a peasant obtained a similar privilege until he had found his strayed oxen. An eagle sheltered St. Ludwin from the sun’s rays with his wings, and a servant of St. Landoald brought his master fire in the folds of his robe.’’1 Through his whole book Delehaye traces the develop-ment of legends and popular traditions, not a few of which have their roots sunk in pagan fables. For instance, in one group he lists the "saints" through whose instrumentality, it was alleged, a ring or coin lost in the sea would be con-veniently discovered in the belly of a fish. In another he places those who, after their decapitation, carried their head in their hands, and continued to bless God or reproach a tyrant. ZDelehaye, Legends of the 8alnts, Longmans, New York, 1907, p. 50. 19 WILLIAM F. KELLEY Other story-tellers .would elaborate upon a historical event such as St. ~lohn’s leaping in St. Elizabeth’s womb at Mary’s approach. The following are instances .which almost make the authentic Gospel story appear drab. "St. Fursey spoke before his birth, so also did St. Isaac, who made his ~ oice heard three times in one day. This miracle scarcely surpasses that of St. Rumwold, an infant who lived but three days after his birth, but who not only repeated his profession of faith in such a way as to be under-stood by all present, but also preached a long sermon to his parents before breathing his last.’’~ Such stories puzzled Ft. Herbert Rosweyde, a ~lesuit teacher of Philosophy at Douai, who spent his vacations visiting monastery libraries in Belgium. He was astonished at the inconsistent tone of the original hagiographical texts and the later biographies revised for popular consumption. Historical tradition which went back to the events them-selves did not jibe with the popular tradition which arose centuries later, but the latter by reason of catchy detail and vivid additions supplanted or totally enveloped the actual happening.~ ¯ Rosweyde foresaw the need of preserving original rec-ords, and so assembled a fifty-page list of saints to whom reference Was made in the martyrologies of Belgium. He proposed to gather all the data already extant on these ~saints and subject it to critical analysis. In 1603 he was given permission to inaugurate the project at Antwerp. His prospectus promised eighteen volumes: three were to be given to the feasts of Christ, one to each of the months, and three for necessary notes and remarks. It took a saint and shrewd scholar, Robert Bellarmine, to comprehend the tremendous scope of the project which Rosweyde was so 21bidem, p. 52. 8"Bollandus" by Mannhardt in Church Historians, Kenedy, New York, 1916.~ 20 (~ENSUS-TAKERS OF THE SAINTS complacently contemplating. Glancing through the plan, Bellarmine was forced to exclaim: "This man, then, counts on living two hundred years longer!" Perhaps it was just as well that no one else foresaw the work’s titanic dimen-sions. The mushroom growth in the number of his docu-ments left Fr. Rosweyde,.at his death in 1629, still cata-loguing his material. His calendar arrangement called for treatment of the Saints of January First, then January Second, and so on. John Bolland, who succeeded him, gave to the Acta Sanctorurn the unstinted labor of his whole life. Ever after, his successors have been called the Bollandists. In 1643 he brought out the first two volumes, each running over thirteen hundred ’folio sheets--and these only for the month of January. Bolland was the first to see that the immense task could never be realized by a haphazard selection of scholarly priests, no matter what their zeal might be. An archivist, called upon to sacrifice his every inclination and to wall himself in among dusty tomes, would need almost a special vocation. With this .in mind he conceived a college or group of scholars who would carry the work forward through the centuries which manifestly would pass before the expanding project could be completed. And so young priests were apprenticed to the older fathers in order to absorb their rigid methodology and their scrupulous regard for detail. They specialized in almost forgotten languages and mastered the cultures of well-nigh buried civilizations. Thus, as four or five were always engaged in research, the continuity of the Acta was preserved. Hippolyte Delehaye. a twentieth-century Bollandist, puts it this way" "... to be certain of founding a school, Bolland formed a fani-ily.’’ 4 Thirty,six years of his life were B011and’s contri- 4The Work of the Bollaridists through Three Centuries. Princeton U. Press, 1922, p. 46. 21 WILLIAM F. KELLEY bution to the movement. No better testimony of his indus.- try can be had than the six volumes for February and March which were completed by his death in 1665.. Happily the passion for learning was so keen in seven-teenth- and eighteenth-century Europe that everywhere the Bollandists were welcomed and their monumental work acclaimed by savants whether Catholic or not. Libraries-- and here we.must not think in terms of the British Museum or other fully catalogued collections of our day--were thrown open to them. Pope Alexander VII himself enthusiastically invited Bolland to the Holy City to roam. as he pleased through its treasure-houses of manuscript.~. Age forced the old man to decline, though he did send as proxy his two assistahts, Godfrey Henschen and Daniel Papebroch. Their trip of several years from one collection to another was a triumphal tour. When they had unearthed ancient martyrologies, copyists were immediately set to work. In Rome alone six scribes labored nine months with them, and after the Bollandists’ departure were kept tran-scribing for three full years more. Inasmuch as other copyists were engaged in a dozen major European cities, a great mass of material was accumulated for the Bollandist Library or "Museum" which bad been begun in Antwerp. However, it was not roses all the way for the hagiog-raphers. Naturally their objective search for truth was bound sooner or later to disturb pious complacency and hallowed though groundless tradition. Time and again inconsistencies such as we have seen earlier were brought to light. Such disclosures came as bombshells in certain pious camps, and late in the 1600’s righteous champions arose to attack the work, but more especially the persons, of the Bollandists, Papebroch in particular. In the best style of the day he was reviled with the most classical abuse for upsetting popular beliefs which, it was maintained, ~would 22 (~ENSUS-TAKERS OF THE SAINTS be better un~tisturbed, however fabulous they might be. Anti-Bollandist pamphlets were let loose in floods. Pape-broch was denounced to the Inquisition: this body, swept along by the propaganda and with no regard for the earlier papal sanction and the acclaim of the learned, forbade for atime the reading of the Acta. Under all this storm the scholars had kept industriously to their desks, but a charge of heresy was more than Papebroch could tolerate. Point for point, he and Henschen exploded the tenuous accusa-tions and justified their position. The Bollandists survived another crisis, the suppres-sion of the Jesuits in 1773. Because of their writings on Belgian National History they were permitted to labor on even when the other Jesuits were scattered, but finally they too were disbanded. Their treasures were maintained for a brief spell in the Abbey of Caudenburg in Brussels. Later the Premonstratensians of Tongerloo espoused the work, but it languished for want of scholars trained in the tradi-tion. Later a French hagiographical society attempted to assume the completion of the Acta. Nothing more was needed to fire Belgian patriotism, and in 1836, with the Jesuits’ status restored, work was resumed. After so long an interval the progress was halting, but by the late nine-teenth century was going steadily forward. Today Rosweyde’s little hobby is more than three cen-turies old. It has absorbed some of the most outstanding talent of Europe, and it stands today a monument tO their industry. Sixty-six folio volumes have treated the saints down to those whose feasts occur in mid-November. We hope that the project will survive the cultural blackout to which Belgium is at the present subjected. It would be wrong to suppose that the Acta are being suggested as suitable matter for popular consumption. Nothing could be further from the truth: they are in reality 23 WILLIAM F. KELLEY almost forbidding and are a closed door to all except the most scholarly. Though Latin and Greek predominate in the text, Hebrew and all the early Eastern tongues have their places. And the average reader, besides, finds very little fascination in page upon page of collated texts and the other devices of the scholar. This is not to say, however, that the Bollandists do not touch the lives~ of American Religious: We have a treasure-house of saints’ biographies in Father Thurston’s edition of Butler’s Li~es of the Salters.5 Without the Acta ¯ these could scarcely have been written, or, if written, .wou!d today remain unsubstantiated. Butler borrowed’freely of What Bo.11andist help was available when he published in 1795, and one has but to open to almost any saint inthe eminently more readable edition of Thurston to discover that his most frequent authority is the Acta Sanctorum. His indebtedness he acknowledges frequently., nowhere better than in the Preface to the November volume where he says: "It is a matterof much regret that after November 10 those who write on these subjects are deprived of the Bollandist Acta Sanctorum.’" Incidentally, those who are in sea~ch0of full-length biographies of a saint can not do better than to consult the choice bibliographies suggested by Father Thurston at the conclusion of many of his sketches. The Bo!landists’ zeal for the Church has been justified. The cult of the saints has been firmly grounded, and the Acta stand today as a part of the irrefutable objective tes-timony of the perennial holiness and sanctity of the Holy Roman Catholic Church. ISThe Lit~es of the Saints: Originally compiled by the Rev. Alban Butler. Now" edited, revised, and copiouslg suppleraented by Herbert Thurston. S.J. P. 2. Kene-dy, New York, 1926. 24 Admission !:o t:he Religious Lit:e James E. Risk, S.J. ADMISSION to membership in any organization gen-erally presupposes a preliminary investigation to ascertain the qualifications of the applicant. That a candidate for the religious life must meet the exacting requirements of the Code of Canon Law ~and the prescrip-tions of the particular institut~ ~h~it he wishes to join is revealed from the examination that precedes his admission to the novitiate or; in some cases, the p0stulancy. While many points to b~ treated in this brief "~ommentary on Canon 538 are equally applicable to the question of admis-; sion to the seminary, it is our purpose to restrict our remarks to the qualifications required in the aspirant to the religious state. Admiksion into religion is a gradhal pro.- cedure and the commentators on the Code usually distin-guish between admission t6 the probationary stage, that is. the postulancy or the novitiate, and admission to the.pro-fession. The canonical requirements should be met at least before admission to the novitiate is ~ranted. More exacting requirements are demanded of the candidate seeking admis-sion to the profession, since such a candidate has, in the meantime, been subjected to the special training given in the novitiate. Canon 538 states that "Every Catholic who is not debarred by any legitimate impediment and is inspired by the right intention and is fit ~o bear the" b~rdens of the religious life can be admitted into religion[" Although not intended to pre~ent a summary treatise on the question of a religious vocation, this canon embodies a fourfold principle which supplies superiors with a juridical norm on which 25 JAMES E. RISK they may base their judgment in accepting or rejecting the application of the aspirant to the religious state. The fol-lowing qualifications are required for admission into reli-gion according to Canon 538: a) the Catholic faith; b) freedom from legitimate impediments; c) a right intention; d) the ability to fulfil obligations. Catholic Faith The Catholic faith is the prime requisite. While some non-catholics take private voivs and even lead some form of community life, the religious state in a strict sense can-not exist outside the Catholic Church. For outside the true fold the way to perfection as well as the way to salvation is uncertain, since there is lacking the unerring guidance, direc-tion, and supervision of the Roman Catholic Church, the one and only possessor and custodian of truth. Hence, apostates from the true faith, heretics and schismatics (even though individual members of these latter two classes may be in good faith)cannot enjoy the rights of a Catholic according to Canon 87, because externally and from the standpoint of the social good of the faithful, they are con-sidered as excommunicated. One of the rights of a Cath-olic in good standing and otherwise qualified iis to enter religion. Even catechumens, that is, those preparing to receive Baptism, cannot be admitted to the religious state before first having made their way into the Church through the gateway of sacramental Baptism. Freedom from Impediments Freedom from legitimate impediments is the second quality demanded. This means that there is no obstacle established by law that would bar the candidate’s admission 26 ADMISSION TO RELIGIOUS LIFE into religion. Some of these obstacles or impediments tO admission would render such an act null and void; while others prohibit admission under pain of sin, without how-ever nullifying such an admission. Among the nullifying impediments we may enumerate a lack of the prescribedage, that is, the fifteenth year com-plete; admission to religion under the influence of grave fear or violence, or when the candidate has substantially deceived those empowered to receive him; the bond of matrimony; judicial condemnation following the commission of a crime. The second group of impediments preventing lawful admission into religion include major orders, insolvency, the grave obligation of supporting dependents. In the case of a candidate for the priesthood there may exist special obstacles to the reception or the exercise of orders. To the foregoing should be added other particular impedi-ments established by the individual institute. We may likewise add that some persons are ineligible for life in the cloister for reasons arising from the natural law. Such would be infants and mental defectives, espe-cially if the latter class is habitually so. As far as the nat-ural law is concerned, even children might enter religion, a practice not unknown in past ages of the Church. With-out parental consent, it would be unlawful and parents could recall them. As stated above, however, the Church has now established the completion of the fifteenth year as the minimum age for valid admission. During their stay in religion, parental power over minors is suspended. One bound to repair the serious damage inflicted on another would be excluded from religion until reparation had been made. For such reparation is due from the natural law. Then too, in many cases those who have lost their reputa-tion will be barred from the religious state in virtue of the natural law. 27 JAMES E. RISK Some impediments of. a less serious nature can be reme-died by various means. A relative or friend, might assume the care of.a candidate’s dependents, thus making it possible to enter religion; the impediment arising from a lack of the prescribed age is remedied quite obviously by the passage of time; debts preventing the entrance of a candidate may be duly discharged, gut other impediments such as mental or moral deficiency are generally considered as forming a per-manent barrier to the cloister. Right Intention A right intention is the third prescription of Canon 5 3 8. The call to the religious life is not made manifest by the mere absence of impediments or by the physical and moral capacity to carry successfully the burdens of com-munity life. A resolution built on far stronger founda- ¯ tions than purely human motives must inspire the soul of the candidate. Motives arising from a desire of economic security; of freedom from domestic anxieties; of the conso-lation of having devoted and charitable care during times of sickness and in old age--all these, while providing in some cases, perhaps, a point of departure to more spiritual motives, can scarcely lead one to suspect a vocation of divine origin. But should the soul desire to distil its love of God in a life of service exclusively devoted to Him: if it .wishes to win other souls to Him; if it desires .to pray habituallywith greater fervor or to lead a life of reparation; if these and like intentions are serious, profound and per-sistent; if they are not confused with passing reveries or feast-day fervors; then the candidate may feel assured that his intention is ~ertainly right in the sense understood by the Code. Such an unearthly intention or purpose, needless to say, cannot take root in a soul without the aid of divine 28 ADMISSION TO RELIGIOUS LIFE grace. The aims of the individual order or congregation make a very definite appeal to many of the.faithful. The response of the individual soul to so noble an appeal consti-tutes in many cases the required right intention. Zeal for souls must motivate the aspirant to a missionary institute; the desire to exercise Christ-like charity must fill the soul of the girl who proposes to join a congregation devoted to the instruction of the young or to the care of the sick. .Vocation Intimately connected with the question of the right intention is that of vocation as such. The Code does not treat of it in so many words, yet the right intention may, in a sense, include it, since the right intention adequately understood includes the notion of a vocation. Without a right intention, the true vocation does not exist. A reli-gious vocation may be considered as an act by which God calls one to follow the way of the counsels by entering some definite form of the religious.life; from the standpoint of the recipient of the vocation, it may be considered as the acceptance in given circumstances of the invitation extended to him. Since the religious life is a juridical state, estab-lished by the authority and under the protection of the Church, it is that same Church that gives legitimate supe-riors the right to admit or to reject candidates to the reli-gious state. While uniform terminology is to be desired in this mat-ter, theologians generally distinguish two kinds of voca-tion, the ordinary and the extraordinary. An ordinary vocation to the religious life is so called because it is off, red to all men who, with the aid of divine grace, are able and willing to tend to Christian perfection in the religious state. These are the ordinary ways of manifesting the *NOTE: Cf. Perfection and the Religious, by Ft. Klaas in REVIEW FOR RELIGIOUS, I, pp. 94-104; 233-243; 400-406. 29 3AMES E. RISK divine will. Of the ordinary vocation, Suarez, in his trea-tise on the Religious State, says: "Very often it is better to enter religion without any special desire or inclination given from on,high, on the strength of a free choice made by mature judgment after due consideration. For experience and reason make it evi-dent that since it is often proper, nay sometimes necessary .to act thus in other virtuous works, the same can be said of this one. For thereis no reason why in this matter we must always await an extraordinary grace or call from the Holy Spirit." On the other hand, a special or extraordinary vocation is one offered to a comparatively few chosen souls. Besides a sufficient corporal and spiritual ability to fulfil with sat-isfaction the duties of religion, it includes a certain illumi-nation of mind and a strong internal attraction to th~ reli-gious state. Such for example was the vocation of St. Th~r~se of Lisieux, who, while speaking of her voca-tion to Carmel, tells us that she "felt it so strongly that there was no room for doubt. It was not the dream of an impressionable child, but the certainty of a divine call." The importance of’ those signs which manifest a special or extraordinary call to religion should not be exaggerated, "if the candidate measures up to the requirements exacted by Church law. While extraordinary signs bring an added consolation, the signs recognized by the Church as indi-cating a true vocation from God should give the candidate no small reason for consolation. Theologians do not hesitate to declare that a vocation is not incompatible with a natural repugnance arising from too great an attachment to sensible things. In the self-same person the counter-attractions of the heart can raise a painful protest against the divine will. This suggests another question. Given the normal indications of a gen- 3O ADMISSION TO RELIGIOUS LIFE uine vocation, is one obliged to respond to that call and follow the way of the evangelical counsels in the.cloister? The strict obligation to heed such a divine call canr~ot be imposed on anyone, for it is not a matter that is necessary for salvation. In a given case, where one had boun,d himself by vow to enter religion, the obligation would exist. More-over, if unmistakable signs were given an individual that his only way to eternal life lay through the cloister, he would be obliged to follow ~uch a call. A near-revelation of this sort will be made very rarely, and the favored soul ’would hardly act without the counsel of a competent spir-itual guide. Fitness Fitness to bear the burdens of the religious life is the fourth eleinent mentioned in Canon 538. A basic apti-tude, embracing the qualities without which it would be imprudent to enrol in any religious institute whatever, is demanded by this principle. As organized by the Church, thereligious life demands a striving for perfection, a life. regulated by the obligations of the vows and community life. The applicant, then, must give promise of being able to obey without too much difficulty; to remain chaste with the assistance of divine grace; to endure the limitations imposed on the exercise of proprietorship by the vow of poverty; to have enough energy to maintain the struggle against one’s habitual faults and to fulfill the appropriate duties or tasks imposed. Uncertain health without pros-pects of improvement, habitual fault-finding, intracta-bility, excessive moodiness or melancholy and. similar anti-social propensities, softness of character, an incurable restlessness, dissipation of mind, and a lack of judg-ment are unerring symptoms of ineptitude fob the burdens of the religious life. They are positive indications that 3! JAMES E. RISK the admission of a candidate handicapped in any of these ways would ~romise a cross to the community and a great deal of unhappiness to the religious himself. The accept-ance and more so the profession of such a misfit would be a liability to any organization. These symptoms of ineptitude may not appear in the candidate who presents himself for the pre-admission examination, but sooner or later manifest their presence in the soul of the postulant or novice. A carefully conducted novitiate training should rarely fail to disclose them. The nature of the institute will demand special aptitudes over and above those outlined in the Code. The restless or the exceedingly active type may find the boredom of a con-templative order insuper,able; a delicate constitution will be sadly overtaxed by the rigorous practices of penitential orders; a retarded intelligence will find itself in an unsympathetic atmosphere in a teaching institute, unless the candidate be willing to fill the role of a lay-religious devoted to domestic duties. It is not unknown that a longing for the religious li~e may exist in a soul scarcely capable of sustaining the burdens proper thereto. In prac-tical life, the presence of impediments not easily removed is a sufficient indication that the soul in question lacks a religious vocation. Acceptance b~l Superior ¯ Acceptance on the part of the superior is the crowning :requisite for admission into the rel!gious state. An aspir-ant otherwise qualified "can be admitted" says Canofi 538. The Code tells us as well in Canon 543 that the right to admit a candidate belongs to the major superior and again in Canon 572, 20 that the profession will invalid unless received by the legitimate superior.. Hence, even though a candidate, were con~rinced of the genuinity 32 ADMISSION TO RELIGIOUS LIFE of his vocation, he would not enjoy, on that account, a strict right to admittance to any particular institute; he could not insist on his admission. The rejection of a highly qualified candidate, however, wofild be an extremely rare occurrence. Role of the Confessor The Code is silent on the role played by the confessor in the matter of a religious vocation, since it is taken for granted that his training in Moral and Ascetical Theol-ogy provides the priest with ample equipment for the practical direction of souls. In many cases the advice of a confessor as such is not necessary for one to know that he can enter the religious life for supernatural motives, that he is prevented by no canonical impediment, and that he is able to fulfill the obligations imposed on religious; in a word, that he is juridically qualified to enter the life he has chosen. Religious superiors, relying on the information given them by the candidates and further confirmed or in some cases disproved by the experiments of the postu-lancy or the novitiate, are generally qualified to judge whether or not all the elements of a religious vocation have been realized. However, the judgment of a truly spiritual and well-informed confessor, who is thoroughly acquainted with his penitent and the type of life to which he aspires, merits full consideration. But his approbation by no means constitutes admission to religion any more than his disapproval would close the door of the convent to a candidate seeking admission. Conclusion How this doctrine embodied in Canon 538 affords a secure and practical norm for superiors may be pointed out in a few words. As far as it is possible, the superior, 33 JAMES E. RISK relying on the assistance of grace in such an important matter, is put at his ease in admitting subjects. He has been given very definite guides which he may follow with-out hesitation, for they are norms supplied him by the Church. Extraordinary signs or sensible attractions are often difficult to appreciate exteriorly: they remain more in the hidden recesses of the soul; they lend themselves more easily to illusion. But the norms supplied by the Church, namely, absence of impediments, a right inten-tion, and aptitude manifest themeselves quite readily and can be verified the more easily in a .given candidate examined by a superior of normal discernment. Fidelity to such an authoritative norm will prevent the extremes of leniency in allowing the yoke of religious obligations to be placed upon faltering shoulders, and of excessive scrupulosity in rejecting any candidate who has not manifested-signs of an extraordinary call. Thenovitiate, properly conducted, will often vindicate the judgment of the superior whose duty it is to receive candidates~ The superior who uses all human means to arrive at a correct decision in these all-important matters and is mindful of an ever-operating providence may rest assured that the religious life will not suffer from a lack of worthy recruits. CORRECTION Readers who are saving their copies of Volume I, will find the index to the vol-ume more useful if they make this correction. On page 429, for the ninth name in the list of authors, substitute the following: ELLARD, GERALD: Liturgy in the Pattern of Modern Prayin9 ............ 51 Hints for Sacristans ........................................ 194 Gift-Exchanges in the Correspondence of St. Boniface .............. 271 34 Cooperation with !:he Spiri!:ual Direct:or John E. Coogan, S.J. CONVICTION of the neeodr utility of spiritual direc-tion is the first step towards cooperation with the director. Of itself, however, it is nor sufficient to insure proper cooperation. One must know also in what spirit he should seek and receive direction. Perhaps the most essential quality required of the peni- ¯ tent is humility, or littleness. Of course, this littleness is "to the Gentiles, foolishness." The world teaches the ambition to be thought ’.’important"; it is apparently "far more essential to seem worth while than to be it." The con-trary spirits of Christ and the world can be seen in nothing more clearly than in their attitudes towards this spirit of littleness. Christ warns His followers, "Unless you become as little children... " while Satan counters with the prom-ise of an earthly kingdom if--falling down--one would adore him. The wise St. Vincent de Paul suggested the true model of littleness for nuns when he would have his Sisters look upon themselves as simple village girls. "Real village girls," he tells them, "are extremely simple; . . . they are not ob-stinate in their opinions, nor attached to their own views; and they believe simply what is told them .... I am pleased to bold this opinion of you. Oh, God be blessed, my Daughters." Only through such humility, such littleness, may we hope for such openness and candor as will make true direc-tion possible. Of this difficulty Father W. F~. Mulro-ney, S.S.J., remarks, with particula~ reference to Sisters: 35 JOHN E. COOGAN ’~’Some are naturally secretive about what goes on in the inner sanctuary of their souls. Some feel such should not be exposed, even to their confessor. But I am convinced that a confessor does not even begin to be helpful until he has inspired so much confidence that the Sister can without difficulty relate, not only infractions of rule, but also her inner strivings for holiness. This confidential relationship between penitent and confessor is the great desideratum. And until it is acquired; not much good will result in the way of direction." Mother Stuart, too, complains of this "instinct of secretiveness, which is so fraught with peril: of the danger of half-confidences, partly entrusted to one. partly to another, which makes any,guidance impossible." That there should be a shrinking from opening the inner shrine of the soul to a director is quite natural. But in the Christian dispensation, with confession divinely established, and with the moral necessity of direction clearly understood, strength should be found in faith and humility for this openness. Cromwell’s command, "Paint me as I am, warts and all," has implications for a true peni-tent. To be guided as he is, he must be known as he is. As Tanquerey say.s, "The spiritual director mustbe acquainted with the chief features of his past life, his habitual faults, his efforts to correct them, the results obtained, so that he sees dearly what is left to be done. He .-must, likewise, know his present dispositions, his likes and dislikes, the ~emptations he undergoes and the method employed to overcome them, the virtues he feels the greatest need of, and the means used to acquire them. The director must know all thisoin order to give proper advice." This candor will be easier if the penitent can come to feel, as Tanquerey desires, "gespect for the director tem-pered by an affection that is frank and gehuine, but t~ull of reverence; an affection of a child for his father." For, 36 COOPERATION WITH THE SPIRITUAL DIRECTOR while the association of director and penitent should be confined to the confessional, the relationship should be one of personal kindliness. St. Theresa here tells us that "If we feel friendship for those who benefit our bodies, why should we not feel so great a friendship for those who strive and labor to benefit our souls? On the contrary, I think a liking foi my confessor is a great help to my progressif h.~ is holy and spiritual, and if I see that he endeavors to profit my soul. Human nature is so weak that this feeling is often a help to our undertaking great things in God’s service." Francis de Sales, too, speaks of this director relation-ship as one of friendship, "strong and sweet, holy, all sacred, wholly divine and entirely spiritual." Let there, then, be a friendship, founded on faith and producing such candor as that of the Spanish child beginning her first con-fession: "I am Joaquina and you are Jesus Christ." Of the further qualities that should characterize the disposition of a religious toward direction, probably the most important is obedience1. St. Alphonsus seems unable to emphasize sufficiently its, need, "Obey your director," he warns, "and do not depart from his directions, even when what you wish to do in opposition to his advic~ appears good in your .eyes." This great moral theologian then gives us the solemn assurance that "it is not possible that a soul desirous of becoming a saint, and placing all her ~onfi-dence in God, should be deluded When she faithfully obeys His minister." This absolute assurance of the safety of true obedience to one’s director arises to gladden us from many of the writings of the saints.. Thus Philip Neri used to repeat to his penitents: "Have confidence in your con-fessor, for the Lord will not allow him to err; there is no 1When ascetical authorities speak of obedience to a director they do not mean obedi-ence in the strict sense, which is due only to a superior, but rather a certain pru~ dence and docility of soul which would not generally involve an obligation under pain of sin. 37 JOHN E. "CoOGAN way of cutting the snares of the devil more secure than to do the will of another, andthere is nothing more dangerous than to be directed by one’s own opinion." And Francis de Sales simply remarks, "An obedient soul was never lost." Father Poulain, the mystical theologian, more reserved than the above-quoted saints, makes some necessary dis-tinctions in answer to the question whether the penitent should exactly obey. Reca!ling the difficulty caused by Jansenist directors and other such, he replies: "If the direc-tor is given to us by a competent authority, we must obey him in all that is not opposed to the Church’s teaching. God will sooner or later correct any defects in our direction if we take the two following precautions: if we pray to be directed aright, and if we do not remain merely passive in the bands of our director. It. is not contrary to Obedience to take the initiative, to point out our attractions to him and tO make respectful objections. "When we have chosen the director of our own free will, we should add two other conditions if we wish to be able to count lawfully upon God’s assistance; that of having done all that was in reason possible to make a good choice; and being ready to change our director if it becomes eoident that he is inspired by general .principles that are contrary to the traditions of the ascetic or mystic writers. If the question is doubtful, the presumption remains in his favor." (Cf. The Graces of Interior Prayer, p. 482.) In this matter of obedience, one may say, remarks St. Alphonsus, that "Had I a St. Bernard for my confes-sor, I too would obey him blindly; but my confessor is not a St. Bernard." "No," Alphonsus concedes, "he is not a St. Bernard, but he more than a St. Bernard, for he holds the place of God." To show that this obedience to a director was with him far more than theory, his biographer tells us that Alphonsus, doctor of moral theology though he was, 38 COOPERATION WITH THE SPIRITUAL DIRECTOR- "~on matters of interior p~rfection, took his director’s word for the voice of God. When perplexed about anything he merely explained the situation, wrote down the answer he received, and considered it as though dictated by God Him-self; To cut short any desire to argue or resist, he made a vow to obey his director." St. Ignatius of Loyola went even farther, if possible, when in his interior trials he prayed, "Lord, show me the way in which I ought to walk; and though you should give me a dog for my guide, I will faithfully follow him." As regards the use of direction only a few details need be added. One observation is that while the director acts in the name of Christ, he does. not supersede the Holy Ghost. The director’s business, as Father Faber Wisely warns us, "is not that of a pioneer... He does not lead his penitents. The Holy Ghost leads them. He holds out his hands from behind, as a mother does to her tottering child, to balance his uncertain steps as he sways overmuch, now on one side, now on another." "For," as Faber coricludes, "the end of spiritual direction in all stages of the interior and mystical life is one, single, and invariable: it is liberty ot: spirit." It will follow, therefore, as Faber elsewhere says, that the director should not direct in too great detail. In fact, he declares rather drolly, "I never knew nor read of any one who had a director and then suffered because he was too little, directed." The. English Jesuit Provincial. and spiritual guide, Father Edward Purbrick, also insists on the need of leaving to the penitent the power of choice over the massed details of life. "A direc.tor," he remarks, "is for the spiritual life, not for discussing or advising on all sorts of questions, for example, of ways and means. Don’t look or wait for me to settle every little thing. Make up your own mind, purify your intention and act for the bestS" Nor should 39 JOHN E. COOGAN the penitent anxiously trouble either his director or him-self regarding his. spiritual progress. "Those anxious searchings of heart about advancing in perfection," says Francis de Sales, "and those endeavors to see if we are advancing, are not at all pleasing to God . . . One good work done with a tranquil spirit is worth far more than several done with eagerness." Pamphlets and Booklets SAINT JOHN OF GOD--The story of the founder of the Orde~ of Hospital-lets. Also contains vocational information. The Order of Hospitallers opened its first house in the United States in Los Angeles, May 5th, 1941. For the booklet and for further information write to: The Reverend Master of Novices, 14122 Hubbard Avenue, San Fernando, California. GOOD SAI~IARITAN ALMANAC FOR 1943--Contains helpful information and pious practices, especially for the sick. Price: 25 cents per copy. Published by: The Apostolate of Suffering, 1551 N. 34th St., Milwaukee, Wis. SCAPULAR INSTRUCTIONS--A manual containing all essential informa-tion on the Brown Scapular plus the formula for blessing and enrolling. 10 cents a copy: 15 for $1.00:20 or more at 6 cents each. Write to: The Carmelite Fathers, 338 East 29th St., New York, N.Y. INTER-RELIGIOUS COOPERATION IN GREAT BRITAIN---A splendid survey of the movement toward.s cooperation by various religious bodies in Great Britain. 10 cents a copy. Write to: The National Conference of Christians t4 Jews. 381 Fourth Avenue, New York, N.Y. THE (~ROWTH OF GOOD WILL--A sketch of relations among American Catholics, Protestants, and Jews, by Everett R. Cllnchy. 10 cents a copy. Write to: The National Conference of Christian~ and Jews--address as above. IN THE VINEYARD--Essays on Catholic action, by Father John J. Hugo. A reprint of a series of articles that appeared in The Catholic Worker. 5 cents a copy. Write to: The Catholic Worker Press, 115 Mott St., New York, N.Y. PRIEST’S SATURDAY SERIES~Pamphlets containing prayers and devo-tions for those Who consecrate Saturday as a day of prayer for the sanctification of priests. One booklet, Priest’s Saturday and the Sick, is sold for I 0 cents a single copy, $8.00 a hundred. The other four Priest’s Saturday; Prayers and Devotions for Priest’s Day: Priest’s Saturday and the Children; and Priest’s Saturday and Catholic Action~are 5 cents for single cgpies, $4.00 a hundred. Write to The Salvatorian Fathers, Publishing Department, St. Nazianz, Wisconsin. 40 The Lit:e ot: Fail:h Gerald Kelly, S.,I. ONCE upon a time a certain young religious resolved to become a saint. He had made this resolution before, many times; but this time he really meant it. This time he knew just how he would accomplish it. He would simply cultivate all of the virtues; one at a time, of course, and very methodically. This surely would make him a saint. If Thomas ~ Kempis could say that one will soon become perfedt who rids himself of one fault a year, then the same must be said with even greater force of the ye~irly acquisition of one of the virtues. Faith is the first of the virtues, the foundation of the supernatural life. The young man .therefore selected this virtue as the first object of his conquests; he would begin at once to be a "man of faith." Upon thinking the mat-ter over, he found that he had only one diffculty: he did not know just how to go about practising this virtue sys-tematically. This difficulty, however, would vanish quickly after a conference with his spiritual director. The director knew all those things. The director was newly appointed and also youngJ-not too young, but young enough to have youth’s great asset, enthusiasm, as well as a generous share of youth’s great liability, inexperience. In his enthusiasm he beamed approvingly on the noble young man; in his inexperience, he opened his mouth to speak. "Yes, of course, you want to practise faith systemati-cally. You want to become perfect in this one virtue before you tackle the others. A fine idea! Now, in prac-tising faith, you just... " The director paused, so to speak, in mid-air. In the GERALD KELLY treasure-house of his own ideas, he found himself facing a large, blunt question mark. How does one practise faith? This question he had always taken for granted. Now that he had to answer it, he suddenly discovered that it was very much like describing the taste of plain bread and butter. He had no words for it. The upshot of that first conference was that the direc-tor sent the young man away with the sound advice that he should persevere in prayer for the next two weeks. If at the end of that time be was still solid in his great reso-lution, the director would give him a plan for practising faith. The young man departed content; and no sooner had he departed than the director set to work. The Theologians on Faith It must be, the director told himself, that he had merely been at a loss for words. A little ~brushing up on the old familiar authors would unlimber his mind and dissolve the question mark. He remembered that he had had a treatise on the virtue of faith in dogmatic theology. No doubt he would find everything be wanted there. After reviewing his dogma notes and consulting the standard authors, the director had to admit that he found these intellectual giants somewhat disappointing. They wrote learnedly about the nature of faith, about its object and its necessity. This was good for the director himself, for his mind had grown rusty on these things; but it would be of small help to his spiritual charge. The latter was definitely of an ~ Kempis frame of mind; he would rather have faith than know its definition. The moral theologians were next on the list, Surely they would help; for they are practical men, men accus-tomed to facing and solving human problems. But, unfor-tunately, the moralists were concerned with a quite differ- .42 THE LIFE OF FAITH ent set of problems from the director’s. How often~does-one haoe to make an act of faith was a live question with these moralists--and evidently an unsatisfactory one, too, for some said once a year, some once a month, and some every day. And may one keep his hat on when he passes a church so that others will not recognize him_ as a Catholic? Or may he, for the same reason, omit blessing himself before meals, wear a masonic pin, sign himse.lf a "Christian," keep silent when mean things are said about the Catholic Faith? These and similar questions the moralists discussed with great skill; but, alas, thought the directbr, of what avail were these questions for the young man who wanted to make progress in faith? So he turned sadly from the moralists. At any rate, the ascetical theologians would have something. The practice of virtue is really their prov-ince. The director opened Tanquerey’s Spiritual Life and was somewhat encouraged to get the following .sugges-tions for the practice of faith: Beginners are to practise faith by thanking God for the gift of faith,, by making-. acts of faith, by. reading good books and avoiding all reading matter that is dangerous to faith: More advanced souls will practise faith by reading the Gospels with loving attention, thus making our Lord the center of all their thoughts; by trying to see the hand of God in everything, His image in persons, His providence even in disasters; and by spreading the Faith through their prayers, example, words, and works. This was something. Yet it was still too vague, still too general and obscure for the director to feel sure of him-self in mapping out a faith-program for his spiritual charge. So he delved deeper into the literature of asceti-cism. A small Latin handbook of ascetical theology, by 43 QERALD KELLY Father Hertling, gave him nothing for his immediate use but contained a reference that appeared promising. The reference was to Benedict XIV’s treatise on Heroic Virtue. This treatise makes up one section of the scholarly Pope’s monumental work on the Beati~cation and Canonization of the Servants ot: God. In the section on heroic virtue, Benedict discusses each of the virtues at some length, and takes particular pains’ to point out the signs by which one might be judged to possess the virtue in an ordinary degree and in a heroic degree. Benedict XIV The director eagerly, opened Benedict’s work to the section on faith, and after scanning several pages finally fastened his eyes on the following paragraph: " . . . The ordinary habit of theological faith is dis-cerned: (1)by the external confession of those things which are believed in the heart by faith: . . . (2) . . . by the observance of the precepts; (3) by prayer unto God; (4) by a submission 6f the heart, and by obedience to God, to the Catholic Church, and its visible head, the Roman Pontiff, in all things which must be believed and done for eternal salvation; (5) by the increase of faith, or at least by a desire of its increase; (6) by the fear of God; (7) by the worship of God and of His saints; (8) by a horror of sin, and by penance done for it when comrriitted; (9) by patience in adversity; (10) by joyfulness in good works; (11) by humility and humiliations." Perhaps it shouldn’t be recorded here, but the fact is that after having read that paragraph the director whistled. Not from joy, but from bewilderment. The one obvious concl.usion from all those "signs of faith" was that the practice of faith is synonomous with "leading a good Christian life"; yet the director could not imagine 44 THE LIFE OF FAITH himself telling the zealous young man, "Now, to practise faith, you just lead a good life." That would violate all the rules for systematic progress, to say nothing of its detrimental effect on confidence in the director. His spirits were somewhat lightened when he found. that later in the same chapter Benedict himself lays special stress on four rather definite signs of faith: diligence in prayer, frequentation of the sacraments, the practice ot: humility, and patience in adversity. Nevertheless, he was still unsatisfied; hence he betook himself once more to the ascetical section of the library. As he glanced over the many shelves of ascetical works ("spiritual books" as they are popularly called) he found himself quietly regretting the fact that he had not kept in closer contact with this department of the library. Indeed, in the busy years that had followed his ordination, he had grown more and more inclined to look upon this as a sort of "reserved district," a place set apart for select souls with plenty of time. He now found it a novel and interesting pastime to review the contents of these various recipes for perfection. As book after book passed through his hands and back to its place on a shelf, he began to realize that these spiritual treasures had one thing in common: they contained little or nothing practical about faith. Perhaps the omission was not entirely unintentional; perhaps the authors had found, as he was finding, that there was little or nothing to say? While toying with this unpleasant distraction, the director let his eye wander over a shelf of books which, in physical appearance at least, bad seen better days. Not the least bedraggled of these relics of antiquity was a set of four volumes, each bearing the title: Directoriurn Asceti-curn or Guide to the Spiritual Lit:e, by John Baptist Scara-melli, S.J. 45 GERALD KELLY Scaramelti Under ordinary circumstances, Scaramelli would have had no more appeal to the director than would the pros-pect of a ride on ~ crowded streetcar. But these were not ordinhry circumstances. Curious and dimly hopeful, he took down one of the volumes of Scaramelli. Should one say that the director opened the volume tremulously? No, not exactly. But he did tremble after he had opened it. In fact, he wanted to rend the hallowed silence of the library with a shout of joy. For there, at the very beginning of this volume (it happened to be vol-ume IV) was a practical treatise on theological faith. Armed with Scaramelli, the director hastened to his room. He elbowed a clear space on his desk and sat down to work. With Scaramelli as his guide, he was able to crystallize the results of his search for a faith-program. Before the zero hour of the fifteenth day had struck, he had mapped out a course for the practice of faith that he hoped to use in guiding his spiritual charge. And since he thought that other young religious might someday have a similar ambition and other young directors a similar worry, he is aliowing us to transpose here the notes that he made on that occasion. They are merely notes; they admit of development. But the outline of material is rather comprehensive, and it would be hard to find it in the "standard authors." NOTES ON THE SYSTEMATIC PRACTICE OF THE VIRTUE OF FAITH It~troductor~ cautior~: One who sets out to.make progress in faith should first look squarely at the task he is under-taking. By faith we share God’s knowledge. "In living a life of faith we attempt to apply this knowledge to life in general and to all its details. In other words, we try to see life with God’s eyes and to act accordingly. 46 THE LIFE. OF FAITH Faith,-therefore; is truly a fundamental virtue. Its-influence is to be exercised in all our free activity.. It pro-vides, the motive power of all supernatural actions. One who tries to lead a life of faith tries to make this motive power more conscious and more effective in all his actions. In a word, he attempts not so much to do something new, but to overcome routine in the performance of the old. Evidently it is hard to systematize the practice of a virtue which is so all-embracing. It is quite different fr6m hn attempt, let Us say, t’o control one’s temper. This is a definite phenomenon, in lif~, that shows itself for the most part,on certain occasions and can to a great extent be iso-lated and thus controlled. Faith cannot be isolated. It must pervade the whole of life: Hence, the systematic practice of faith must be accomplished by combir~ing it with the rest of life. It is a matter of emphasis, of growth in conscious supernatural motivation, first in one group of actions, then in another, until at last the vitality of faith has intensi-fied the entire spiritual life.~ Having understood clearly the greatness of his task, the zealous soul can accomplish it by attending to the follow-ing points, not all at once, but successively and with varia-tions according to circumstances. Progress in faith requires a certain supernatural alert; ness, a special disposition of soul that keeps it, so to speak, attuned to divine things. This divine responsiveness is a gift of God, and it must be prayed for. Hence, the first step in progre~ in. faith is the bumble, sincere prayer: "Lord, I believe, help thou my unbelief!" --"Lord, that I may seer."" --"Lord, increase my faith!" But one must not merely pray/:or faith; one must also make acts o/: faith. Two beautiful prayers that are usually 47 GERALD KELLY part of the daily life of the good Catholic are The Act o~: Faith and The Aloostles" Creed. To say these prayers, or similar ones, regularly and with ?efl~ction is an excellent help to progress in faith. A short act of faith, however, will hardly be reflective and meaningful unless the soul is first filled with a relish for the truths contained in that act. Hence, the need of meditation or prayerful reading, as well as of study and instruction on the mysteries of faith, and particularly on those mysteries which pertain to tl~e life of our Lord. The so-called mechanics of prayer offer an excellent opportunity for the practice of faith. For instance, we are told to begin our prayer, whether long or short, in the pres-ence of God. Even if we think only of the natural presence of God as He is present to all things, this can be an act of faith, for though we ’might know this presence merely from natural reason, yet we know of it more clearly and more surely through divine revelation. But if we think of the presence of God in the Blessed Sacrament, or of the divine indwelling in the souls of the just; or if we betake ourselves to the throne of the Blessed Trinity in Heavenmin all these things we exercise sheer faith, because we know of them only through faith. Few things perhaps will help more to deepen the spirit of faith in our souls than this quiet recall-’ ing of the presence of God before prayer and the quiet ~’attempt to remain reverently in His presence all through the prayer. Other aspects of prayer also have a special hearing on faith. In the prayer of petition, our hope is based on the power and the promises of God; in the prayer of love we look to the supreme goodness of God that has been revealed to us, and so forth. The exercise of faith in prayer also means to pray with the proper perspective. One who prays thus does not look 48 THE LIFE OF FAITH for consolations and special visitations. He knows that these are n6t the substance of prayer, but that real prayer is quite compatible with sensible dryness, weariness, and even disgust. ,- The Other Virtues Faith furnishes the motivation that keeps the other virtues on a supernatural plane. One exercises hope because he realizes God’s goodness, Hi~’power, and His fidelity to His promises. The general norm of fraternal charity is the example of Christ and the promise of Christ: "What you have done to these my brethren, you have done unto me"; or "By this shall all men know that you are my disciples." For almsgiving of all kinds, we have the particular appli-cation of the general norm of charity: "I was hungry and you gave me to eat." For humility, the supernatural motive again is found in the example of Christ, particularly in his Passion. The essentials of the religious life are all founded in faith. The motive for perfect poverty is revealed in the words: "If thou wilt be perfect, go sell what thou hast, and give it to the poor, and come follow me." The value of celibacy was revealed both in the words of our Lord and in the words of St. Paul. The whole structure of obedience rests upon the principle that all authority is from God, and that a legitimate superior is in the place of God. The practice of faith; therefore, may and should be combined with the exercise of any virtue. Hence, if one needs some other virtue in particular and wishes at the same time togdvance in faith, let him bring the motives of faith to bear on the practice of this particular virtue. Ordinary Actions Not merely acts of virtue, but also the ordinary actions of life, not in themselves virtuous, may be brought under 49 GERALD KELLY the influence of faith and used as means for progress in faith. Two things in particular are suggested in regard to these acts: first, perform them with the consciousfiess of God’s presence, and secondly, sanctify them by offering them to God. In other words, live practically in the spirit of St. Paul’s joyous admonition to do all things for the glory of God. Our knowledge of God and the ways of God, and especially of the hidden life of our Lord, teaches us that none of these things is small in the sight of God. The Sacraments The frequent reception of the Sacraments is in itself a sign of faith. Yet routine can hinder real progress in these things: and human methods of evaluat~i~h can diminish the efficacy of the Sacraments on our supernatural.life. The "man of faith" will not merely receive Holy Communi6n frequently but he will exert an effort to prepare himself and to make a thanksgiying. Also, he will realize that the essential thing about Holy Communion is the union with God through charity, not the enjoyment of sensible conso-lations. As for confession, faith is especially needed to distin-guish essentials from the accessory benefits of the Sacra-ment. Essentially it is a means given us for the remission and avoidance of sin. It requires certain dispositions on the part of the penitent, especially contrition, and the abso-lution of the priest. Granted these dispositions and the absolving act of the priest, the Sacrament is essentially com-plete’and produces its graces according to the perfection of the disposition. Everything else is secondary: the sensible fervor of the penitent, the learning and virtue of the priest, as well as his ability to counsel or direct. The humble, sincere attempt to perfect one’s own dispositions, despite the presence or lack of pleasant human qualities or other 5O THE LIFE OF FAITH special gifts in the priest, is an excellent practice of the vir~--- - tue of faith. Trials Any form of trial, whether Of body or of soul, is an opportunity for increasing in faith. Temptation calls forth a trust in God that is rooted in. a firm faith that He meant what He said when He promised that no one would be tempted beyond his strength. Also it is an occasion for calling to mind the great truths that deal with the horror of sin, the beauty of virtue, the happiness of heaven. Suf-fering in .general can be sanc"tified when viewed in the light of Christ’s Passion and D~ath, or when seen as an instru-ment for the salvation and sanctification of one’s own soul, as well as a powerful means of saving and sanctify-ing other souls. Personal humiliations, borne in the spirit. of Calvary, are acts of faith of priceless value. Catastro-phes, even when of such a universal character as the pres-ent war, can be used as occasions for repeated acts of faith in the Providence of God. Zeal Finally, the man of faith does not lead a narrow life. Esteeming the gift of faith, he prays and works and suf-fers, if need be, that others may receive the same illumina-tion. There is perhaps no surer way of obtaining an in-crease of faith from God than in trying, according to one’s’ own opportunities, to give the Faith to others. And, inci-dentally, this is a most appropriate way of thanking God for the gift of faith. 51 From Priesfs Reverend Fathers: Your discussion of spiritual direction is interesting, useful and timely. May I express my views on one point: the necessity of spiritual direction? It seems to me that two extremes must be avoided, _because neither can be sustained by sound Catholic tradition, whether doctrinal or practical. The first extreme is to deny that there is any necessity at all of spiritual direction. Some years ago an anonymous writer in the Ami du C&rgd (1921) defended this position, going so far as to question even the utilitg of spiritual direction on account of the ~eal or supposed dangers connected with it. This certainly tomes close to contradicting what Pope Leo XIII writes on the neces-sity of spiritual direction in his letter Testem beneaolentiae to Car-dinal Gibbons in 1899. Furthermore, the time-honored practice of the majority of the saints and blessed clearly refutes this view. The other extreme is to maintain, as Father Boccardo (Confes-sione e Direzlone, Vol. I, p. 181 ) seems to do, that spiritual direc-tion, if at all possible, is absolutely necessar~ for all. I do not think that this opinion can be successfully defended either, for, to say nothing of the many early desert religious, hermits, recluses, and of the countless holy people who lived before the advent of frequent confession, there are a number of saints, even in modern times, such as Th~r~se of Lisieux, who do not seem to have had spiritual direc-tion in the ordinary sense of the term. And what of the many per-sons, frequently advanced in years (our mothers and grandmothers--- God bless them!), who haunt our churches, especially in :the cities? They receive Holy Communion daily: they spend their days in prayer and penance; they lead an intense spiritual life, though usually of a very simple kind. If you spoke to. them of spiritual direction, most of them would not know what you were talking about, and yet they arrive undoubtedly at a high degree of holiness and spirit-ual perfection. The true position, seems to lie somewhere between these two extremes: spiritual direction is useful, and also necessary, but not absolutely necessary. Restricting the case to religious, I think I may say that spiritual direction is always useful for a religious, since two 52 COMMUNICATIONS heads are always better than one, especially where the religious him-self is so intimately concerned. Then, I think that the spiritual mas-ters are agreed on the necessity of spiritual, direction for beg!nners in the spiritual and religious life. For the more advanced, in years, learning, experience, and holiness, the degree of necessity will vary with circumstances and with the individual religious himself. Some of these religious are so placed that, for various reasons, spiritual direction is practically impossible. Perhaps no suitab, le director is. available; perhaps a suitable one refuses to direct. Religious must not be too ready to concede that direction is impossible, but if it really is, God will take care of them, provided they are of good will and sin-cere in their efforts to attain perfection. He will lead them Himself by the right road. As St. Alphonsus Liguori writes in one of his letters: "When this director is lacking.., then God does everything. God cannot refuse to give Himself to anyone who seeks Him with all his heart:" For such religious the direction of the annual retreat-master or some other occasional confessor will be sufficient. After all, the norm of spiritual perfection is not direction, but cl~arit~t. ¯ Where, however, a suitable spiritu~al director is available (and one should not be too exigent in judging the qualities of a director) 0 the religious should make prudent use of him. It is true that Father Hertling, while not denying the necessity of spirithal direction,¯ nevertheless says in his Lebrbuc5 (p. 271) that "it cannot be proved that a personal spiritual director is necessary to attain to perfection, at least as regards the more advanced . . . In particular, religious, beginners again excepted, who really live tbeir rules and permit themselves to be guided by their superiors, do not need over and above this another spiritual director." This seems to be an exceptional opinion. By far the majority of the spiritual masters maintain, and the lives of the saints and blessed, and the practi~e of most religious institutes bear them out, that spiritual direction and a spiritual director, while not absolutely necessary, are orc~inaril~t. and norrnalt~ necessary, in order to make safe, sure and expeditious progress in virtue. The degree of necessity and the frequency of spiritual direction, as I have already mentioned, will vary greatly with individuals, according to the various factors involved. For instance, a religious with good judgment and sound, theological training needs direction far less than others without these qualities and advantages, though COMMUN ICATION$ it is possible that even he, on account of special difficulties, may at times need more direction than others. No definite rule can be laid down for all. It must, however, be admitted that normally some ~uidance is necessary for al! religious, even if it be only once or twice a year. This seems fo be implied by Leo XIII in his letter cited above. He points to traditio~ and says that "just as (God) has decreed that as a ~ule men are to be saved by men, so he has established that those whom He calls to a higher degree of sanctity should be guided thereto by men, ’~o that,’ as Chrysostom says, ’we may learn from God through men’." [Also quoted by Father Coogan in the REVIEW, I, p. 379.] In conclusion, let me say that too much direction can be just as harmful to the spiritual life as too little or none at all. In all this matter the golden mean is the golden rule. Spiritual direction is not an end in itself, it is a means to perfection, a means that must be used prudently and wisely. Spiritual direction, too, is an art, nay, the art of arts, as St. Gregory Nazianzum (Migne PG 35,425) said long ago, "for truly the art of arts and the science of sciences seems to me to be the direction of man, the most varied and complex ani-mal of all . . . " It is by discussions such as these that this art is perfected for the benefit of souls earnestly striving for close union with God. A Priest Religious From S;sfers Reverend Fathers: If it is not too late, I wish to make a plea for a class of nuns who need help, desire it, and often fail to receive it. The group for whom I solicit more constructive direction includes those who are urged by what certainly seem to be the inspirations of grace to a more complete renunciation, to absolute surrender: but who fed their’ weakness dragging .them away from this powerful impulse, or who are blocked in their efforts by cherished but insig-nificant attachments. I do not think that it is an exaggeration to say that man~ who mention these difficulties in confession receive such answers as: "It is not necessary to do that." "You are getting along alright." "You are justified in fighting for your rights." "You must look out for your-self." The Sister comes away disheartened, discouraged, She really 54 COMMUNICATIONS wanted to be urged to give’.what she knew our Lord was asking-her all. Instead she is deteired,’ ¯ .:. Undo.ubtedly the blame is often to be laid at her own door for not giving a true picture of her real state. Many women hav~ an unfortunate way of half-describing their case, and expecting the listener to supply the hiatus.. Then too the confessor, with his God;given insight may, and undoubtedly does, know better than we when it is unwise to push a soul beyond her strength. Makingallowances for these circumstances. however, I believe than many nuns would appreciate vigorous exhor-tation, even insistence-on amore, complete spirit 6f inortification, ~ more total renunciation of self,. an absolute surrender. And would not the.results be pleasing to our Lord, in the making of perhaps more saints?. A Sister Reverend Fathers: The subject, Direction b~l .the Confessor, is one that must be of interest to every Sister and particularly to every religious Superior.’ It does not take great experience to discover that where there is a" devoted and understanding confessor, one who guides the Sistdrs not only according to correct principles but in line with the Rul~ and the purposes of the institute, the Sisters are not only holier religious, they are happier, more contented, more fit to" devote themselves to their active duties. A good director’ can do right spirit in a religious household as a more. : I am enclosing some suggestions for this not my own.but were made at my-request as much to maintain the good superiormperbaps ideal director. They are by a Sister of thecorn-munity. Instead of suggestions I shall be glad tO add my prayers that the articles now appearing may bear fruit a hundred fold. A Sister Superior [EDITORS’ NOTE: The following letter contains the suggestions for": the ideal director just referred to. ] Reverend Fathers: The lifeof a religious iS.essenthlly one of prayer, hence any and every aid offered to.promote unionwith God is a help to living more perfectly. Contact in the confessional is the most intimate with the COMMUNICATIONS soul, therefore it seems ideal that eve.ry priest named to hear confes-sions should prepare himself, ipso facto, to be the director of each of his penitents. I think it better to have no outside contact with the individual. Let the priest outline for himself, and. adhere strictly to it, a plan for six months or a year at a time. If for a teaching community, plan for ten months, corresponding with the school year. He may use any part of the Mass of the preceding or succeeding Sunday for the subject matter of his weekly personal dissertation. .... Se~’eral years can be spent on various Mass series (Introit, Collect, Epistle, Gospel, Offertory, etc.) Another series can be on the vows, giving several, weeks to each; the Commandments; duties of state and office; prayer, the Sacraments, etc. If he is a religious priest, he may take parts of the Rule. From time to time make a check on the recom- .mendations of the preceding week. Occasionally he should question about particular sins confessed, progress in particular examen. He should suggest subjects for examen, ran.king certain first that the Sis-ter wants the help from him. Sins are not a necessary part of each week’s life. Recital of failures should be encouraged, and ways of correcting them pointed out. The penitent will soon become aware of the confessor’s ability to help her to sanctity. It is her place to present her particular needs or aspirations to the confessor that he may be of special help to her. It should be mutually understood that particular direction is wanted, .in addition to the prepared direction. If a Sister definitely has another director, she should accept this weekly general direction and act on it, but will leave settlement of her exceptional difficulties to the other. The ideal arrangement is combination of confession and direc- ,-tion--in the confessional. A Sister Reverend Fathers: Our community happens to be one in which the Sisters are instructed to make their confessions as brief as possible and to keep to the "ordinary way." The consequence of this is that, when a Sister really needs and receives special direction, which requires more time than the "few seconds" it takes for the ordinary confession, she is regarded either as scrupulous or as otherwise singular. Perhaps. 56 COMMUN ICATION$ in a subsequent article, the obligations of justice and charity incum-bent upon members of religious communities toward’ one another and regarding the privileges afforded the individual in the use of the Sacrament of Penance could be emphasized? No doubt ali reli-gious have been taught these things at some time or other, but many. seem to have forgotten them. Some individual religious have suf-fered much from ~ remarks which, though made in a more or less general way, were directed at one or two individuals in a corn: munity. A Sister Reverend Fathers: " Th~ letters sent to "Communications" are brimful of interest and v~ill surely help. With an experience of many years of religious life. spent in scattered fields, and in small and large houses, I firmly believe that.all confessors mean well, but not all are so well fitted for their work. Also; Sisters are often seriously at fault in speaki~ng too freely of the confessor as if he were an ordinary person.. A confessor is not an ordinary person and should not be considered such while" God trusts him with so exalted a mission. Sometimes, too, the Sis-fers seem to be seeking after childish consolations rather than looking for real direction, The best confessoi is one who knows not and is unknown. Any degree of intimate acquaintance, or friendship rather, hinders the spiritual outcome. In particular, I remember a case in which the confessor--a really holy and zealous man--allowed-himself to become too much interested in the external affairs of the commun-ity, with very serious results on charity within the community, The next confessor made it perfectly clear that his work was confined to helping our souls; and the outcome was that before many weeks char-ity was completely restored, and never was a confessor more esteemed and revered. So, I repeat that the confessor who comes and goes with a simple "Good afternoon" to the portress is one all. Sisters revere and _whose influence carries much further. Any soul that meets the spirit of Christ is always inspired by it, and then a few words go further than a sermon. A Sister [EDITOR.S’ NOTE: Please see the announcement on page 16o] 001¢ RevieWs THE FAMILY THAT OVERTOOK CHRIST. The Saga of Citeaux. By the Reverend M. Raymond, O.C.S.O. Pp. xvl -I- 422. P.J. Kenedy & Sons, NewYork, 1942. $2.75. A novel treatment of St. Bernard’s unique family awaits the hagiography lover in this new book by the author of the phenom-enally popular best-seller, The Man W/~o Got ’Evet: with God. Dramatized in all his dynamic vitality, Bernard stands out as the central figure, passionate, uncompromising, inflammatory firebrand of Europe, ruthless foe of heresy, molder of men and maker of popes, who at heart was simply a giant-souled man in love with God and tilting away his life in the Tournament of Love that was the Cistercian rule. Well vignetted also are his father, Venerable Tescelin the Tawny, Lord of Fontaines in Burgundy, who resigned hisS,title and his vast lands to become a Cistercian laybrother; Bernard’s exquis-itely saintly mother, Blessed Alice of Montbar; his lone sister, Bles-sed Humbeline, who persuaded her husband to vow chastity so that she could become a Benedictine nun; and the five brothers Bernard won to Citeaux, Blesseds Guy, Gerard, Andrew, Nivard, and Bar-tholomew, each a forthright, authentic character and a genuine saint. Instead of casting his story in the usual narrative form, Father Raymond treats each character in a series of novelized sketches, thus gradually unfoldinl~ fhe whole suspense-sustained story. So much crisp and pungent dialogue is used that one seems to be reading a group of rapidly moving one-act plays, or listening to a fascinating rfidio drama. "In his introduction, Father Raymond reports that he once asked a religious, "Just what sort of life of a saint would you like?" The religious answered, "One that tells the truth truthfully. One that shows the man becoming a saint, not already made a saint... Tell me what was churning in his soul as he battled his Way: up from selfishi~ess and the allurements of sin to the Great Heart of God. Make it lyric if you will; but don’t give me any legend. Tell it lovingly, by all means; but give me no extravagances or silly bursts of sentimentality. Be easy and popular in your style while ever 58 BOOK REVIEWS maintaining your dignity. Be sufficiently elevated to be genuinely-good. Be scholarly always, but never pedantic . . . Tell it with a charm that grips me from the beginning and holds me to the end ¯ . . Let your saint be a broad highway for me to the Divinity." Religious who peruse this book will acknowledge that Father Ray-mond has come close to filling that large order~--A. S. FOLEY, S.J. NEW THINGS AND OLD. B~/ the Reverend .Joseph G. Kempf. Ph,D. Pp. 171. B. Herder Book C~o., Sf. Louis, 1942. $1.7S. The scholarly author of this valuable series of conferences to reli-gious throws the light of sound ps~rchological knowledge on the old spiritual truths of the religious life, These are the new things .and old. He does not cover the’ whole field, but wisely selects certain important aspects of the religious life and develops them in a simple, .straightforward, readable style. The resulting volume can be read not only with great profit but also ~vith genuine pleasure. After noting the difficulties attendant on defining spiritual perfec-tion in the usual ways as likeness to God, or fulfillment of God’s will, or the following of Christ, or the imitation of the saints, or the prac-tice of all the virtues, Father Kempf takes two items stressed by mod, ern psychologists and psychiatrists, namely, a plan of life anal a sys-tem of will-motives, and formulates a psychologically effective con-cept of spiritual perfection. Taking grace for granted, he defines spir-itual perfection as "rn~/ personal work in the plan of God’s provi-dence." Since, this might seem to be somewhat vague, he fells us that "the whole matter may be pictured as a staircase. At the top is the goal to be reached, and the steps are the means to that goal. We know that the final aim intended for all men is God Himself; we know, too, that this goal is reached by sanctity. These we can place together at the top of the stairs. Speaking in terms that would apply to all," we should have to say that one step lower down would come the state of life... But religious have chosen not only the religious state as such; they have entered a particular order or congregation. The vows are further determined for them by constitution or rule¯ Furthermore, their personal work in the plan of God’s providence must include also the particular position or job in the community: teacher, supervisor, superior, nurse, sacristan, housekeeper, and so forth. Now we have a kind of scheme, a unitary concept of what for each individual is her life work... A Sister in any order or congregation would think of the matter thus: I fulfill the particular duties of my position, that I 59 BOOK REVIEWS maybecome an excellent Sister of- , that I may become a good religious, that I may attain perfection, that I may achieve my des-tiny-- union with God.". Father Kempf maintains that this idea of perfection has two prin-cipal advantages: the first is that "it is a unitary plan containing an unlimited amount of effective motivation, while allowing one to con-centrate on any portion that is important at the moment"; and the second is that "such a plan guards agai.nst errors, since it puts every- . thing in proper perspective. Holding on to this concept, one will not easily overstress some means to perfection, for example, mortification or’ religious exercises, and erroneously consider them an end in them-selves." This concept of perfection has a~great deal in its favor and is hereby recommended to the attention of those whose duty it is to train young religious. There are good chapters with attractive titles on obedience, pov-erty, friendships, emotion, and sadness called "the eighth capital sin." A little too sketchy is the treatment of a question often answered wrongly with a resounding affirmative: Is Difficulty the Measure of Value? The chapter on mortification contains this passage, illustra-tive of the author’s style: "Mortification may be considered a means of removing the obstacles that hinder our climbing that stairway (to perfection). Most of us have seen a little girl playing ’grown-up.’ The child uses mother’s bat, which comes down over her eye_s: she drapes herself in a shawl to have a long dress; and then she walks with difficulty in her mother’s shoes. If that child tries to climb the stairs she is very much hampered. But if she discards these impedi-ments she can run blithely up and down with little difficulty. If you prefer a different comparison, you may think of one who likes his calories too much and is consequently much overweight. He will climb a staircase with difficulty, with much puffing and panting, and he will be inclined to avoid stairways as much as possible." Excellent ~bapters explain three general attitudes towards spir- ¯ itual difficulties. One is to et~ade the demands of life by self-deception, the result of wanting to do great things, but by false short-cuts, without paying the price. Here are mentioned the sloth-ful one, the vacillating one, the seeker after mystical experiences. The second attitude is that of compromise, showing itself in what psychologists call "defense reactions" or "escape mechanisms," such as transfer of blame, comparison with inferiors, and incapacitation. 60 BOOK REVIEWS The third attitude, the desirable one, is one of aggression, that is, "facing matters courageously and making a rational adjustment of our lives." All this is developed sanely and solidly, with appropri-ate examples. Father Kempf says that he was "urged" to publish these splen-did ~onferences in book foxm. It is to be hoped that he will be sub-ject to much additional urging in the near future.JA. KLAAS, S.3. THE CURI~ OF RUILL~. By BrotherEphrem, C.S.C. Pp. 268. Ave Maria Press, Nofre Dame, Indiana,. 1941. $1.00. The purpose of:this biography, in the words of the author, "is to bring into relief the work and ideals of .the Founder of the Brothers of Saint 3oseph--a community that some years after its inception became associated with a group bf priests to constitute the Congre-gation of Holy Cross" (Foreword).. It lays no claim to being a comprehensive life of P6re Dujari~, nor to giving an exhaustive his-tory of the Holy Cross Brothers. Its scope is limited rather to the early history of the teaching Brothers founded by the zealous pas-tor of Ruill~. ,James Francois Dujari~ was born December 9, 1767, at Sainte- Marie-des-Bois, France. He was ordained priest on Decdmber 26, 1795, having pursued a necessarily "minimum essential" course of theology in the face of the religious persecution of the French Revo-lution. Realizing intensely the poverty of religious llfe in his rural parish of Ruill~, the aftermath of the upheaval whose tremors were " still being felt, he conceived the plan of forming auxiliary groups of men and women to assist the clergy in rekindling faith and morals amongst the people. With no other resources than a burning zeal and a deep faith he founded in 1804 a congregation that was to be known as the Sisters of Providence. His second foundation, I820, was a community of teaching brothers, known as the Brothers of St. 3oseph. Father Dujari~ directed the brothers until the year 1835, when he relinquished the reins of direction to Father Basil Moreau, his intimate friend. In 1837, the Brothers of St. ,loseph bec~me affiliated with a band of missionary priests, known as the Auxiliary Priests of Le Mans, organized and directed by Father Moreau. Thus was the Congregation of the Holy Cross founded. France, Canada, and the United States bear testimony to the zealous and efficient work of the sons of Father Dujari~ and Father Moreau. This book, simply and plainly written, is a distinct contribu- 61 BOOK REVIEW~ tion to the knowledge of a man little known, and yet extremely important because of his part in the early history of two congrega-tions that have assumed a prominent place in American Catholic life. Typographical errors and lack"of an inttex detract from the merit of the book--E. D. HARRIS, S.3. ’ THE MEANING OF THE MASS. By Rev~ Paul Bussard. Edited by Rev. Felix M. Kitsch, O,F.M., for use in schools end discussion clubs. Pp. xlv ~ 329. C:athollc" University of America Press., Wa~hlngton, D. C;. Dis-tributed through P. J. Kenedy & Sons, New York, 1942. $2.25. Although Father Bussard’s explanation of the Mass met with wide favor when it first appeared a few years ago, it deserves an even warmer welcome in this new edition. Among the features of the original work that contributed to its general appeal, attention may be called again tO the simple, crystal-clear, direct style of writing, the informality of approach, the care to distinguish between what is pre-scribed and what is merely recommended, the constant effort to keep enthusiasm reined in by evidence’. Father Kitsch has adapted the book to school and discussion club needs. It now features, at the end of each chapter, a list of subjects for discussion, suggestions for "things to do," and a select supple-mentary reading list. In its present form, the book may be recom-mended to individuals and groups of all ages above the grades. And younger groups may derive surprising profit from making the book’s acquaintance, attracted and helped as they will be by Miss Ade de Betbune’s pertinent illustrations throughout the text. The printing is excellent and the limp binding will wear well.--C. DEMUTH, S.J. THE ROSE UNPETALED. By Blanche Mor÷eveille. Translated by Mother Paula, O.S.B. ’Pp. xll ~- 260. The Bruce Pubtishincj Co., Milwaukee, 1942. $2.75. A LETTER FROM LISIEUX. By Mother Agnes of Jesus. Translation and Commentary by John Maffhias Haffert~ Pp. 119. The Scapular Press, Sea Isle City, New Jersey, 1942. $1.7S. Blanche Morteveille’s La Rose Effeuill~e, the biography of St. Th~r~se of Lisieux which won the French Academy award, has been given to the English-reading public in the splendid translation of Mother Paula, St. Cecilia’s Abbey, Ryde, Isle of Wight. The original biography, relying heavily on the already univer- 62 BOOK REVIEWS sally familiar autobiography of the Little Flower, adds to this-source a wealth of illuminating notes, letters, and reminiscences from those who knew thesaint most intimately in life. The result is a clear, straightforward, and touching delineation of the entire life, exterior and interior, of the childlike saint who, with her Little Way of trust and self-abandonment to God, has won the hearts of millions. Father Husslein, general editor of Bruce’s Religior~ and’Culture Series, has subjoined an-epilogue containing some of the miracles by which the saint has fulfilled her prophecy: "I shall spend, my heaven doing good on eaith." The second book is "the biography of one sister of St, Th~r~se of Lisieux written by another of her sisters while Hitler made war on France." Sister Mary of the Sacred Heart, who was formerly Marie Lou-ise Martin, eldest sister of The Little Flower and godmother tO her in baptism, died ,January 19, 1940. Mother Agnes of 2esus, for-merly Pauline, second of the five Martin daughters and present Pri-oress of Carmel of Lisieux, writes the Letter as a death-anrtounce-ment to the other Carmelite Prioresses throughout the world. Drawing from her own intimate knowledge ~ and from many letters in her possession, Mother Agnes of ‘jesus has composed an account of the saintly life of her older sister which, by reason of its simplicity and restraint, is both tender and powerfully dramatic. The editor, in presenting some letters of St. Th~r~se to Mary an appendix, says that he forsook the idea of combining the auto-biography of St. Th~r~se and the Letter fcora Lisieux into a "mighty story" in favor of submitting the present account as a "mightier message." He was right. Pauline’s letter is a mightier message than he or any other could have conveyed. ---T. K. MCKENNEY, S.J. THE BOOK OF CATHOLIC AUTHORS. Edited with preface and notes by Waiter Romlg. Pp. 302. Walter Roml9 and Company, Detroit,.1942. $2.20. This book consists of short life-stories of prominent Catholi~ writers written by the authors themselves. These self-portraits are "more intimate, more colorful, more truly reflective of the person-ality of each author than it would be possible for anyone else to write them," and as such they offer a new and unique kind of interest 63 BOOK REVIEWS ,to the reader. Their purpose is to bring "Catholic writers before thbir audience--informally, genially, conversationally, in as much like a personal visit as possibh." Though they are capable of inter-esting even the most advanced scholar, they evidently are directed mainly towards young writers, to give them a peek into the early life and struggles of Catholic authors antecedent to the time that success finally crowned their efforts, and thus to inspire and encohrage the beginner in his early attempts and, perhaps, failures. In some cases, the authors explicitly give advice to the budding writer. We might be t.empted to say that in the selection of authors Mr. Romig lias evi-dent. ly overlooked men eminently deserving of a place in his collec-tion, did we not’ know that this present volume is only the first in a series. We must withhold judgment until the second and third vol-umes, already on the way, are published.--J. W. NAUGHTON, S.J. ANSWERS. By the Rev. Winfrid Herbsf, S.D.S. Pp. 410. Salvaforlan Fathers, St. Nazlanz, Wisconsin, 1942. $1.S0. This is a handy volume, a companion to the author’s previous work, Questions of Catholics Answered, containing satisfying infor-mation on a wide variety of religious topics. Manifesting an admirable appreciation of the problems and spiritual capacity of the average seeker after God’s truth, Father Herbst blends into his replies the right amounts of dogma and moral, together with a generous measure of common sense. The language is simple and easily understandable throughout. In a word, our readers need seek no further when asked by sincere inqu.irers, whether Catholic or noa-Cathblic, to recommend some book that will be helpful in solving every-day religious prob-lems. ~,MY SILENT PARTNER. By the Rev. H. J. Heagney, Liff.D. Pp. IS4. ’Salvaforlan Fafhers, St. Nazlanz, Wisconsin, 1942. $1.50. The seventy-two stories for ~hildren that make up the contents of this book are recommended especially to teachers in the grade schools. The author bus remarkable fa’cility in capturing the reader’s attention and interest as he ranges far and wide through history, the lives of the Saints, modern events and the realm of the imagination for his subject-matter. Exceptional will be the child that fails to be delighted (and wisely counselled) as ~it makes Father H~agney~s " acquaintance in these stories. 64 BOOK REVIEWS MOMENTS WITH GOD. By Edwai’d F. Garesch6, S.J. Pp. 52S. Bruce Publ[sh[ncj Company, Milwauf¢ee, Wisconsin, 1931-1941. Father Garesch~ ha~ brought his all-purpose prayer book up to date in so complete a fashion that it may rightly be styled a life-long prayer book. Its contents are arranged thus: P~ayers in Common Use: Ordinary of the Mass; Mass for the Day arranged as in Mis-sa. ls for Sundays and Feast-days and using the recently revised edition of the New Testament; lastly, almost 300 pages of prayers--the old familiar ones and 120 new ones written by Father Garesche to meet the special needs of the time. ¯ Size--4x6mless than one inch thick. Clothm$2.50; Keratol-- $3.25; Pearl Grain Levant Black Leather, go’ld edges--S4.50: American Morocco Black Leather, gold edges--S5.00. Books Received (From November I to December 20, 1942) THE BRUCE PUBLISHING CO., Milwaukee. The Rose Unpetaled. By Blanche Morteveille. $2.75. The Pater Noster o~ Saint Teresa. By William J. Doheny, C.S.C., J.U.D. Cloth $1.50, Paper $I.00. Happb~ Hours with Christ. By Clara M. Tiry. $1.75. These Two Hands. By E. J. Edwards, S.V.D..$2.25. THE AVE MARIA PRESS, Notre Dame, Ind. The Cfir~ of Ruill~. By Brother Ephtem, C.S,C. $1.00. B. HERDER BOOK CO., St. Louis. New Things and Old~ By Rev. Joseph G. Kempg, Ph.D. $1.75. P. J. KENEDY ~ SONS, New York. The Familv that Ouertoo~ Christ. By Rev. M. Raymond, O.C.S.O. $2.75. A Bool~ of Simple Words. By A Sister of Notre Dame (de Namu0. $2.00. LONGMANS, GREEN fd CO., New York. The Wav of the Blessed Christ. By Rev. Vincent F. Kienberger, O.P. $2.25. THE APOSTOLATE OF SUFFERING, Milwaukee. Ten Blessed Years. By Clara M. Tiry. $1.50. THE TOWER PRESS, Milwaukee. The March to Liberation. By Yves Simon. $2,00. THE LITURGICAL PRESS, Collegeville, Minn. A Short Breviary for Reli~tious and the Laity. Edited by the Monks of St. John’s Abbey. $2.85. BENZIGER BROTHERS, New York. The Spiritual Direction of Sisters. By Rev. Felix M. Kitsch, O.M.Cap., Ph.D., i.itt.D. $3.75. 65 ues ons and Answers Should the veil over the tabernacle be slightly opened in front during the day and at Mass and Benediction? Or should the sides meet and be closed except during Mass? The veil should cover the tabernacle completely at all times, ’and should never be left open, even slightly. m2~ The Little Office of the Blessed Virgin is prescribed by our constffu-tlons and may be recited in choir or privately. As not all the members of the community are familiar with Latin, would if be in keeping with the wishes of the Church for those who are unable to say the Office in choir to recite it privately in English? The obligation of reciting the Little Office of the Blessed Virgin in religious congregations is derived entirely from the Constitutions. Hence it will depend upon the wording of the constitutions whether it must be recited in Latin, or whether it may be said in English. The Sacred Congregation of Rites has several times declared that the cus-tom. of reciting the Little Office in the vernacular by religiou.s con-gfegations may be tolerated (e.g.D. 3945, 2anuar, y 15, 1897). Nor are the indulgences attached to the recitation of the Little Office lost when it is said in the vernacular. This was the case up to August 28, 1903, when the Sacred Cofigregation of Indulgences, yielding to many petitions sent to. the Holy See, granted the same iiadulgences attached to the recitation of the Little Office in Latin for the private recitation of this Office in the vernacular, provided the translation used had the approval of a local Ordinary. At the request of Cardinal Mercier; the same Sacred Congregation granted the same favor to the recitation of the .Little Office in the vernacular when recited in common by a community of religious with simple vows (December 18, 1906). May vigil lights be used on the main altar.where the Blessed Sacra-ment is kept? May they be placed before statues? May flowers be put on the table of an altar before the Blessed Sacrament? 66 QUESTIONS AND ANSWERS Unless local diocesan regulations forbid their use, vigil lights. may be used on the altar where the Blessed Sacrament is kept pro-vided they be made of beeswax, at least in considerable part. It is explicitly forbidden to u City of Saint Louis (Mo.), http://www.geonames.org/4407084 http://cdm17321.contentdm.oclc.org/cdm/ref/collection/rfr/id/179

Review for Religious - Issue 02.1 (January 1943)

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