Review for Religious - Issue 11.5 (September 1952)
Issue 11.5 of the Review for Religious, 1952.
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sluoai_rfr-216 Review for Religious - Issue 11.5 (September 1952) Missouri Province of the Society of Jesus Jesuits -- Periodicals; Monasticism and religious orders -- Periodicals. Gallen ; Hardon Issue 11.5 of the Review for Religious, 1952. 1952-09-15 2012-05 PDF RfR.11.5.1952.pdf rfr-1950 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 SEPTEMBER i5, 1952 Congress of Religious ........... The Editors Towards Continual Prayer ....... Pa.I DeJaegher Cases o~ Illegitimacy ......... Joseph F. Gallen ’ "~ . Pius XII and Our Lady ......... JohnA. Hardon "Meaning" of A.M.D.G ......... Walter ~J. Ong Q, uesfions and Answers Book No÷ices VOLUME XI NUMBER 5 REVIEW FOR. RELIGIOUS VOLUME XI SEPTEMBER, 1952 NUMBER 5 CONTENTS CONGRESS OF RELIGIOUS~The Editors ........... 225 TOWARDS CONTINUAL PRAYER--Paul De Jaegher, S.J ..... 231 OUR CONTRIBUTORS .... ¯ ............. 241 PRACTICAL AND PASTORAL C/(SES ON ILLEGITIMACY~ Joseph F. Gallen, S.J .... " .... 242 COMMUNION CARD FOR HOSPITALS ........... 248 COMPLETE TEXT OF SPONSA CHRIST1 IN ENGLISH .... 248 LEGISLATION OF SPON,$A CHRI,~TI ............ 248 POPE PIUS XII AND OUR LADY---3ohn A. Hardon. S.J ..... 249 "A.M.D.G.": DEDICATION OR DIRECTIVE~Waher J. Ong, S.J. 257 TEN-YEAR INDEX--LIMITED SUPPLY .......... 264 QUESTIONS AND ANSWERSm 21. Moral Obligation of Voting ............. 265 22. Boundary of Novitiate ................ 269 23. On Reading Rodriguez ............... 269 24. Change in the Habit ................ 270. 25. Applying Indulgences to Souls in Purgatory ........ 270 26. Honoring’Bequests for Masses . . . ’. ........ 270 27. Unrealizable Desires for Sanctification .......... 271 BOOK ANNOUNCEMENTS ................ 272 BOOK NOTICES ..................... 274 REVIEW FOR RELIGIOUS, September, 1952. Vol. XL No. 4. Published bi-monthly: January, March, May, July, September, and November at the Colleg.e Press, 606 Harrison Street, Topeka, Kansas, by Sty Mary’s College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matteb ,January 15, 1942, at the Post Office, Topeka, Kansas, under the a~t of March 3, 1879. Editorial Board: Jerome Breunig, S.J.; Augustine G. Ellard, S.J.; Adam C. Ellis, S.J.; Gerald Kelly, S.3.; Francis N. Korth, S.3. Copyright, 1952, by Adam C. Ellis, S.J. Permission is hereby granted for quota- ~ions of reasonable le.ngth; provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before writing to us, please consult notice on inside back cover. Congress ot: Religious The Editors ~"HE first National Congress of Religious of’the United States w.as .| held at "th~ University of Notre Dame, August 9 to 12, 1952. Three members of our editorial staff attended as delegates. At the various sessions we tried to note points that would be bf special interest to our readers: and, since it was impossible for us tobe per-sonally present at ail the different sectional, meetings, we asked many friends t~ make similar n6tes. ,The present report is made up from these notes "jottings" might be a better word. .Regarding our report, let us make two observations. First, it is not intended to be a complete a&ount of the Congress. Official Proceedings of the Congress will be published soon and will give this complete accountl ’ Secondly, even as an incomplete account, our re-port is not adequate; it represents merely what a comparatively tiny number of de’legates considered point.s of spedal interest. It would .help us greatly if other delegates who read this rePort would Suppl~- ¯ ment (or~ correct, if need be) this material by sending us communi-cations containing their own impressions: And it would also ,help if any r.eaders, whether delegates or not, w, ould send their observations on the points recorded her~. This "request for commtinications r~eeds emp,hasis. The Congress opened up for discussion many vital points concerning our religious life; but because of lack of time it could do,no more than start the discussion. Readers’ of this Review would do a great service to the ~ellgious life in this country if they would continue this discussion. by the frank and constructive expression of theii own observations-on these ~;ital points. Purposes of Congress " The Congress was summonedby the Sacred Congre~gfition of Religious, as a mean~ of intensifying and. strengthe.ning the religious life in the United States, of givii~g religious of all institutes an op-portunity to exchange ideas and particularly to discuss the problems ~ertaining to the adjustment of the religious life to ~onditions, pie- ¯ vailing in our land without compromising the principles on which the religious life is based. We believe that the. first purpose of.the Cbngress the intensi- ’ ,225 THE EDITOP~ Review f6r, Retigious lying ~nd strengtt~ening of. our own. r~eligious life--~as. easily ..the central point of the meetings andthat’ ~ good start was m~de towards its accomplishment.~ C~rtainly all of us were~ inspire~d with-the de’sire of becoming better religious arid of making our" institutes more.effec-tive means in the great work of the Church. As c~n’e Sisterwho helped us p~epare?these notes put it:. "Probabl~ among the fi, nest outcomes of the First National .Congress of Religio,us of the Ufiited States will be a’faller.realization’on the.part ofeach community, whether large or ~all, of iis.actual, p~iticipation and impqrtance..in i~he Mystical -Body. of ~hrist; a deeper feeling of p~rspnal love for our Holy Father’ and an appreciation Of his interest in our spiritual and temporal well- .,being; an~under.standila~g of the ,eagerness,. of the members 6f the Sacred Congregation of Religiou~ to serve our need~s and tO assist us to b~come holy, saintly’ religious; and finally, a cloker bond among th( religious communities’of the United States, with e~ich ~roup cor~: scious of its imp6rtance to the good of the whole ’and, ready to assist in furthering the ’apostolic endeavors of every, other institute:" ¯ The other purposeF-~-the ekchange of ideas and the consideration of nece~sary adjustment~--also received their due attention" at both the scheduled sessiofis and the informal meetings of smaller groupL The on.e flaw in the plaorfing of the Congress, if there was 0ily fl~w,. was that there were so many.papers that the.re was not sufficient time for discussion°fr0m the floi3r.. Nevertheless, a fine beginning was made, and w,e hope that what was begun at Notre Dame can be car- ¯ tied on much further in’ the discussi6ns in this R~view and in smaller meetings that can be arranged from time ~o time. . Organization .The Sacred Congregation of." Rhligioussent. f~ur representatives to theCongress: .The Most Reverend Atcadio LarraonL C.MIF., Secretary of the Congregation: the Very Reverend Giuseppe\Gi.am- ~pietro, S.J., the assistant to Father Larraona i~ the organization of regional "meetings of religious; the .Very Reverend Elio Gambari, S.M.M’., .whose specihl duty is-to handlethe affairs of refigious :in the United States; and the ~i~y Re;gerend Edward ’L. Heston, C.S.C:, the Secretary G~ner~l for, the Congress in the United States. ¯ The Congress was divided into two sections, for religious n~dn and religious women respective.ly. The Very-P(everend John ~J. Cavanaugh, C.S.C., who was President of the University of Notre .Dame atthe time the C6ngress was.plhnned, wasHonora.ry~Chair- 226 ~September, 1952 , (~ONGRESS OF RELI,.GIOUS manfor both groups. Executiye Chairman for Religious Men was. the "Very Reverend FranCis J..Connell, C.SS.R.; and for Religious W~men, the_Reverend Mother Mary. Gerald Barry,. O.P., the Supe-rior, General 6f the.Domlnican Sisters of Adrian; Michigan. Co- - ordinato.r of the. Congress’was the Re~’e~end Alfred F: .Mendez. C.S.C. The work done by Fathers Connell and Mendez and Mother " Mary Geriild in preparing for th~ Congress "was little shdrt of miraculous. They had only al~out three months tb make their pre-parati6ns, yet every detail, both Of the preparations and Of the’actual carrying out of the"Congre.ss,: was S~l~erbfy:planned and executed. As one small sample.migh~ l~e instanced the plans for daily Masses: there, were seven hur~dred Masses.each day; yet there was not the ’slightest -c~nfusion or difficulty in getting, iri ~he Masses. ~ ¯ Other members of the Committee for the sectlon of Rehgmus ¯Men were: theVery Rev~:end Godf.rey Diekmann, O.S.B.; the Very Reverend Philip F. Mulhern, O.P.: the,.Very Reverend’Thomas .~. Plas’smann, O.F.M.: the Ve~y Reverend Adam C. Ellis, "S.J.: the Very Reverend Basil Frison, C.M.F.; Venerable Brother Alexis Vic-.- tor, F.S~C.; Venerable Brother Ephrern O’Dwyer, C.S.C.; Vener-able Brother William, ~.F.X. O~her members of the committee .for Religious Women were: the Re~,erend .Mother M. Catherine Sullivan, D.C.: the Reverend’. Mother-M. Rose Elizabeth, C.S.C." the Reverend Mother M. li~n, C.S.J.; the Reverend ’Mother M. Joan 0t: Arc Cronin, O.S.U. the Reverend. Mot’her Mari~Helene,. S.P.: and Sister M. Madeleva.;" Spiritual Ideals In one wa.y’or anothe’r many. of the discussions at the C~ngr~ss centered on the clarification of the spiritual ideals common to reli-gious. ins~itfltes and on the .means. of¯ attaining these ideals., Particu-larly stressed was.~he fact that religious.need a deep pers’orial devo~ tion to Christ. Basic to such a devotion is the knowledge of.Christ; iand the young r~llg~ous must be.helped ~o get th~s knowledge, partly through Well-planned reading, and~mostly through prayer--for it is ~i knowledge.of the heart, and it is given by the Holy Ghost to ~hose " who humbly and perse~’erifigly seek it. ¯The fervent-reception of. Holy Communion-is a great help to.the atta!ning of this interior -knowledge and devotion. Incidentally, in. the men:s discussion 6f this tiepin, it was poin~e~, out that here, as i~ Other aspec~so,of their religious training, youri~ religious are inspired.by the goqd example ¯ 227 THE EDITOR,S " Review/:or Religigus of thei~ elders-and are proportib.nate!y harmed by thelack of such example. Several discussions also emphasized the need of a sense of per, sor~al responsibility. For. instance, one danger oK the religious life, with its many exercises in common, is .what migl~t be called "~herd-spirituality": one goes to the exercise automatically and takes.part with a sort, of detached numbness, ,as though ¯partially anesthetized. The chief wa~ to counteract this is the constant striving on the part of the individual to make the exercls~ personal. Also, some religious who lead an active aposl~olate, especially in small houses, .are fre-quently unable to have common exercises. They can lose the rell-gious spirit completely Unless through their own personal efforts they try to form a plan for making their various spiritual exercises in private. " The same idea of personal responsibility, under the formality of per_sonal initiative, was prominent in the men’s discussion of religious obedience. It was pointed out,that apostolic initiative is n6t stifled by obedience, though it must often be controlled for the common good, as well as for the good of the individual. The rel, igious who always waits to be told what to do. is by no. means the model of perfect obedience, and the superior who requires this of his subjects is by no,means the perf.ect superior.. , In a paper t, bat all will read With interest and profit, the Very Reverend Giles Staab, O.F.M.C~’p., reduced the moral qualifications of candida.tes to the religious life to the)four virtues of generosity, docility, prudence,~and loyalty. The generous candidate will¯have the r~quisite piety, the fight intention,’ the chastity, and the zeal. The docile candidate will be obedient and thus further the Work of the i.nstitute. The prudent candidate will have good jiadgment and emotional control. And ~he candidat~ imbued with a spirit Of loya[t~t.will, be ready to subordinate his own interests to thqse of the community and will, as a natural consequence, b~e a, gobd communi@ man: a religious withsocial ’balanch, cgurtesy, and considerateness." Conte~ptative Life The .Right Reverend Abbot M. James Fox, O.C.S.O., gave’ an interesting and informative talk about the contemplative life in gen-eral and the Trappists’ life inparticular. He said that there is.a great hunger for thec0ntemplative life in modern America, . and he illustrated this statement.by quotin~ excerpts from man’y letters’that h’e has received from applicants to the’ Trappi~ts. The Trappists,., 228 " ’ v Sep~ei’hber~ 1952..- " CONGRESS OF RELIGIOUS he said, have about ~700’ novices in their varigus" houses ~throu.ghmit the world’;" ,approximately half:of these novices ,are, in the’ United State~.’In less than ten years the" Trappist monasteries in ’this country have increased from three’ to ten.," °, "’- .~, Why the attraction to "contemplative orders?..+. At one of Sisters’ sessions it was suggested that yout.h are attracted to the co.n= templative life because they,feel that in this life they can <five, more. It was then asked (and we don’t know whet.he~r,it was answered) whether it is really, true that the.contemplative life offers a greater, opportunity for giving, or whether .youth°,have got~ this impression because of a failure on the part of the active institutes to teach their young’religious hdw’ to give themselves completely to God in~ their own forni of life.- ..... ... ~Typical tempta+tion~ 0i active’and contemplative religious ~re these: the.contemplative .is apt. to f~el that he can.noF,do.enough; "the a.ctive ~eligious, feels that he cannot.pray., enough.- Solution forboth is to realize that both types ,of.life are’apprgved" by the Church and negessary for the Church,. afid~b.oth,can lead t.0 the .highest sanctity-. The sec£et of true interior peace is U.sually. not transfev tg.[another type of institu~ but more co,..mplete dedication to the ideals of 6ne’s -. Povert~t and, Modern Living : " ’" At the Sisters’ ,discussion ’of poverty, it was suggested that the practi.ces,of Securing money from relati~ie~s to finance home visits, specia_l education, and such thingsl may be owing t6 the fact that the religious are generally too poor. to p~y~ for these various needs.., The solution of the problem, therefore, must be, found in devising means of .obtaining.the requisite money through increased salaries, dona: tions to the institutes.’ themselves, and so forth. It is not .~gainst the spirit of poverty (except perhaps ih some institutes) for. th~ religio’us, qommuniti.es.:to try to have more; than enough..money-to meet .the. ordinary expenses of their houses and members. " .. Both men.’sand women’s sect.ions discussed’the uge of modern c..onvehiences’ with reference, to th~ spirit of religious povert.y;oand there seems ’to have bedn general agreement that the’se things should fie used, with’a Spirit of detachment, insofar as they enable religious" to do more .and better work for Christ. The Very Reverend Charles ¯ F, Barry, O~M.I.,’ w, ho spoke on this topic at the. men’s¯ se~sion~ used the apt expression,. ,’ine.cess.ities ,.i~f cdnvenience,’j to. designate ~such things as autos, central heating iAants,-mod~rn furniture, and. ele’- .229 "I~HE EblTORS" " " ~ R, evieto [or Religious vator~. Air.conditioni.ng also seems to be inclu~led to some extent, tho.ugh it is riot clear to what ~xtent: There .was some disagreement whether radios, and especially’television, might also be necessities~of ¯ conve~riience,, either tiecause, of their educational. ~value Or because-of thdir ~ecreatioffal value: but some" strodgly asserted the p£oposition-- which seems alm~Sst self-evident that i~adio and television pressnt great danger of bringing into the cloiste’r the very aspects of .the ° world ’from which,~he cloister is-s.upposed to, protect us. Als, o, they. tend to destroy the spirit of "family." recreation which has meant sd much in ¯religious life in thopast. ". The men ~ilso had a brief too brief to be satisfa~etor}’--discus-siOn of Pullm~in tra~iel. It-was suggested on the one hand that,the use of Pullmans, and even roomettes," is a very proper way for reli-gious to travel; and 0n the.other hand it was pointed out that the use of Pullmans Seems to be but one example .of a tendency to live ",higliet’; than mosf of.the people.who cdntrib’ute to ourosupport. Listening to this brief discussion: one got" the uncomfortable fe~lii~g that there is a problem and thatthe,group did not feel sure of the proper solutidn. fi£postolate Obv,~ously, every phase of the apostolate was represented by the religious who attended the Congress. Principally, however, the dis- ,cussions centered about¯ teachi’ng, nursing, find social Work-~-with a predq’rninance; it seems, given to teachinl~ and the trainifi, g of teach- ’ers. Our notes on .these subjects, are very fragmentary; but the fol-’. lowing jottin~gs Will give som~ idea of the discussions. Vital to allsuperiors-of teaching institutes., is the.probleiri’ of pro-viding adequate religioti~ and professional training for. the. young, religious arid of pro’~iding this training, ifat all possible, befo’re the young religious.begin the’work of te,aching:’ One means,of helping solve the problem was suggested by Sister-Mary Patrick, I.H.M.,’ in a paper.entitled "Share’the Sisters." Sharing ~he Sisters means that every Cathdlic school wNcb has Sister teachers should have secular teachers in the rari~ of one to every-four Sisters. If this were done on a large scale, it ~ould no~-on, l y enable many institutes gradually to prepare their young Sisters more adequately before sending them dut t~a~hing, b~t. eventually it would mean a larg~ incre~ise in the number of Catholic schools. A Catholic school, it was asserted, is no’less*Catholi~ because it has some teachers who are not religious; (Continued on Page 275) 230 ’ " -’ " :" t ,l"owards- ( ont:in ual P ayer Patil’De Jae~gher, S.J.; -..THE fervent ~1 ,that has tasted the joys ~nd ~leligb~s.~f .corn- | munion iwith God must necessaril~ desir~ that t’h~se ,blessed hours may be often repeated. She would wish that all that best in her~b~ing might,’ if possible, ,be. always in adoration, like " Magdalen at the feet of Jesus. the well-beloved guest of her soul-~, eanngda tghei.s ,A .ltwooa,y .sn too mloavtet.e.ar lwwhayats tthoe" porcac’uyp, aatcitounasll yin, tw6 hthici,hn .skh;oef"" m ~uGsgtd. un&asingly, so that she might love and pray ever more ’and more: in short, always ,to remain united with God .by the understanding as . well as by the will, such is the ideal which she cherishes and to whicl4 she aspires with swee~ longing. .With sweet longing, yes, but also pain~fu!ly,~for how far she s~ill is from this happy union! And how often the thousand and One trifles of this. life claim n~t only-h~r attention but even’ her love, ~o tha~ she is distracted from God,-who is" her all. .~T~o these soul~ "thirsting for union, spirit.ual directors° will..r~ply, pe~rhaps, that it is not possibl,e always’to, think, of God,~that this ..privilege~ isreserved to the blessed in heaven. A true ~eply, indeed, a~ far ~as .the great...majority of souls are concerned~ With0~t graces " of a very special kind, no soul, however contemplative by nature,, can succeed in maintaining in the ’midst of distracting material occ’upa-tions that continual fitt~ntion to God which is the goal o~ her aspi-rations. Our inborn weaknes~ must stand in the Way. The reasonableness of this reply may convince the ordinary fer-vent soul," but it cannot Satisfy the mystic soul. No matter what sh~ is,told, she continues to cherish the dream tbat~ is the sum 6f ~ill bet desires, the ~dream .of a union always detper,’always more perfna.n~- ent, and even always actual in some measure. . . Has she not .experienced many a~time,° for hours, .’pe,rh~t~s whole;days~ the sweetness~ of divine comm(~nion? .Nay "inore,, she not sometimes feltherself united with God and lovingly atten-tive to Him not only. during hotirs of prayer, but while ~ofive;sind with others, during recreation, in themid~t~of:the mo~t distracting occupations? )~nd°what she has exper~ehce~d°at certain times, rhay she not experien~.~e more often still?’ Arid wl~y not With.~h~ ~ra~e,bf. PAUL DEJAEGHER Review for Relig;ous Mystic".soul, your r.easoning is quite correct. It is.God Himself, ’@hdinspires you with this ardeflt ~and consuming desire ~f an ever wakeful love and perfect union. He alone could cause-it to spring. U’15"hi~d grow in you. And this desire that now constantly pursue.s you and makes you languish is, af it were, a pledge that God wishes to grant you that g,rade. Pro~ided that you. remain faithfui and. p!iant uiader His action, God will kh6w how to lead you one day, !f so He’wills, to the goal of_your desires. Not only will you .unite ~0urs~lf tq .Him by’Eour inhreasingly fervent-aspiration~ Of lo;¢e,but yoh-will reach, a stage w.here you will no longer h..ave,to unite your- ~elf to Him, since b.eing alr~ady 6nited to Him, you will henceforth 6.nly have.to mdirltaifi ydurse1~f!peacefully in this sweet union.’¯ : : :We know¯in gen.eral too little about the inner life¯of the saints to ’b~ ~ble to ’foilow the ¯progress of their union with God to its mys-tic dept.bs. " Neverthele’ss, certain words uttered casuaUy by. one or b~h~r of theha"enable us" to see i~ow far their union with God had Become intimate and permhnent. "° S~int Th~r~s’e of the Infan[ desus was asked how she managed t~3:i~hi~k alwa~,s of God. "WHy, it is the most hatural¯ thing to think . ,6f one whom you love," she replied: "I don’t think I ever remained more tbah° three minutes Witbouttbinki.ng ~f God.’" A few montb~ befof~ber ~teath,~she Said i~ her simple way, "I do’n6"~ see ~¢ell, 4chat Ii"~h~ll have after my deatfi~" that I do not 15qsse.ss already. " It is’t~ue Fshall see "~od, but as for being with Him, I already hav~ i~ per-fe4tl}; here 6n earth.", - "’~ Saint Ge.~ma Galgani,~ al~o our contemporary like Th~r~se. one day rhproached herself se.verely with having lost the sense of the divine presence’ for 6ne hainute, while she was helping her father to make up the accounts°of his shop! . It is more consoling to know that Saint Francis de Sales, being questigned by ’Saint ,Jeanne de ~hantal, replied that ,he sometimes passed nearly a quarter of an hour without thinkiog of.God. Does" ¯ ,this mean that the great Doctor fell so far short of the finion injoyed by Th~r~se and Gemma? Or mustwe seek an’explanation bf this’di~cergence in his occupations, so varied, so’absorbing, and so different from .the. contemplative exterior of the li’fe of Th~r~se and ’Geriam’a?. We do not think so. No doubt Saint.Francis de Sales only ¯meant to say that¯ lie never passed a quarter of an hour Without r~iisinghis soial tbGod;by some explicit act of love, by some formal ~i~d:"refle~ive aspiration. 232 ,£~’pte~.m_ber,. 1952 TOW)~RDS COI~TIN ~U.~L We,propose-her~.:to..s~h.ow. :in-s.ome detail ~hgw.God -f~ulfils.,.li,tt,!e ~.y little the:desires of. the ,myst.ic-squl, .how ’He leads her. gradually, to that blessed-state where pray, er and contemplation.,become’ ~ontin.~al~ where love is,ever active,: and ,what is .more, where loving attention to God.never ceases .as "is" the..case in the state ’of-"transforming. union." - ¯ .o . . . ... ¯ ",. Negative Pre.paration , " .: First of all’l~t us see in what the negative preparation consist,s: .tl?at is to:say, how,God removes the numerous’obst.acles t.ha.t.hi.nder this continual contemplation and this’ uninterrupted union .of-the mind as well as of’the.heart. ¯ " The soul must’first detach herself ’from-the nu.mberless.~reature,s wblcb surround her and which ceaselessly tend to claim .heratten- ..tion, and thus distra~t-her fro~ God. .This point need..not, be-,m-sisted upon here, Spiritual authors’agree on. this necessity and,they: trent’of-the-methods bywhich one can ,attai’n to this !ndispensabl),~ detachment. . -, . - -.,, : ..... .. ~- Bht Jr.it is .necessary to detach oneself" from all cr£atures,:it ,is ’stiil. mo~e necessary, to be detached from oneself: and this,, as Sai.nr.~reg’- ory tells us in a" lesson of the breviary, is much more difficult.. -,The . soul’ough~t.lit, tle by little to strip herself of this self-love;, ~hich is.so deep-rooted in. us: and which giv.es rise,to so,many personal’desir.es,. regrets, feat~, and-j~)ys that are not ordained .~o.God."..Ih.dced only after long years of arduOus.comb.at that. the soul can arrive at state, where..she no more experiences, at:least ’voluntarily, any~selfish , joy or desire. According, to-Saint John. of the,:~, ross‘, it is on!y ,a,t t..hi~. stage that the will of the.soul is.united to the will of God in such..a way as to enable her to enter into the life Of union, the unitive .life. It is only by this hard’and sustained fight against.herself.tha’t the soul ~an divest herself of all attachment "to an all too human ,and proprietary use of her facultie.~, e’specially.of her intelligence: expre.ssion used by a.ncjent mystic author~). The.sgul must.abandon ¯ her natural and h,uman method of .thinking .about God and kno..wing. Him, at least in, so .far-as it constitutes’an¯ obstacle to the,..di.v.ine. For God wishes to teach her a superior a~i superna.t.ural meth.Qd of kno.w.ing ..Him.’.- .H. e,-wishes¯to .give :.her sup.ern.a..t~r.a! .1.ights., and views "by .means. ,of .passive. and ’infused¯ cgn.templatibn thats, owe..s. nothing-to,the, senses. He-’wishes above¯all~to grant her-in ever . creasing :measure,,that general’, indistinct, and affectiomite attention, which, i;a the opl.nion o~ all great mystics,, constit~utes the v, ety essence bf ~oasslve .pra’ye~.- Fo~ this i~ ’i~ necessary, that l~encefibrward the ~oul0 " shoul~l give’6p her discursive and rational r~ethod of prayer/that she should be content to be less active aPlSarently, so that all her activity ’will-~rio’w consist "iri this simple and peaceful gazing at :.God and FIi~. divine perfection.. She must be c6ntent to do without tha~ extremely subtle satisfaction that the consclousness of our a~tivity brings us and this rer;unciationis very painful : .". ,. ’ ~iint "deanne d’.e Cbantal, who pa.s~ed .a..gr~at part of her, life-in a state Of passive contemplation, arid and often, painful, used’ to ac-cuse’ herself of yteldmg too easily to the human satisfaction, of rhakifig sbineiriterior a~ts in he~ prayer. Caussade, who has written so well on the Subjeqt .o~ progress in prayer, makes .this pqint cl~ari" /’The most’delicate and lasting attachm.en~ the one which i~ dearest) an’d at the same time the most hidderi of ;ill, still remains. It is what "the ifiystics[call: ’attachment to the pr?prietary, use of our facul-.. tie.s/" And further on, speaking 6f the simplicity to Which God .wishes to lead th~ contemplativ~ soul, he says: "T._his simpl!city im-. ~p!ies the most perfect renunciation, anal dying to self." "’ There is no. pbint on which Saint 3ohn of the C?oss insists i~i6~e’ than this. In his .Mount Carmel and still more in his Dark Niqhi he dwells repeat_edly on-the nec~sslty for the mystic sdul of ~enouricing all h~r.own activity and especially)all intellectual a’ctivity that 6pposes the divine a’ction. ~it l~akt when. thisaction makes itself f~lt by~infused contemplation, the~soul must not think of making any kind of reflective act of the ifftellect or-even of .the will: Sh~ mii~t abandon all discursive .activity bf the ufiderstanding, all images, all particular and distinct knowledge, and be-content With a "simple attention to God, with a gener~ll ahd indistitict kno;wledge akifi to that given by faith. Let her not be daunted or disc’ou.raged by such azreduction of activity:, let ~her not’ want to come back to her. old m~th0ds of m~ditation, under the pretext that she ik losing her time by remaiiaing idle. Sai~nt dohn of the.’Cros~.uses words of surpris!ng severity, agaiiast those ill-ad4cis~d directors wl~o try to b, fing mystic souls back to the disc’ursive method, and thus 1~o counter to the ~liv~he action. ’" On th~ bther hand, what is the expe~i~nce of the mystic soul .who shows her;elf docile to God’s si~p!ifying"action? She acquires g.raduall.y a marked distaste for i~e~is0nifigs of the understanding prayeri~and for all the images with which she "on~e’[loved to ~loth~ 234 "Septernbi~r, 195? . TOWARDS CONTIFiUAL PRA~;ER her thought. Little b3i "little, even" t~ough ,perhap~ unconsciously, she reduces-the number of formal, explicit.acts of the will in her prayer:, And those rare acts of virtue that she does make reduke .themselves nearly always tq simple acts of love. This simplification can proceed very far, s6 that formal aspirations ’towards G~d, yearnings of love, that the. soul used greatly to relish in previous "Sim~,~now begih to appear.t0 her distasteful and insipid. In reali~y,her intellect is not less actiire than befpre., but its _-activity is different~qt is no longe) the reaso~ning intellect, the "ratio" ’that functions: it is .the superior intellect." the intuitiVeo intellect, "which, inwardly,~nlightened especially by the gifts of wisdo~n, and ’understa’nding,. contemplates quietly, and lovingly~ the supernatural. lights sent her by God., often Without thee agency of the senses. Her .agtiv!ty-is no longer cohfined to the" sfitface: it is deeper. Conse-qudntly the’consolations that she now experiences are such is .pertain ~o,t~e mor~advanced souls: less sensible, les~s agitated, less "skin~ deep." They are more/alto, sweet; gentle, profound~ we might say "long-waved." Her..activity’of love may, now be c6mpared,not to the raging waves, that disturb the surface of the" sea but to the cur-rehts ~f the..dee~p, .hardly perceived, but wonderfully:powerfhl and irresistible. The s~ul is’ thus made ready for the life of. continual union. Instead of"thi~king 6f God with the reasoning intellect by mean..s of~ a thousand fatiguirig thoughts, she isnow able to think of Him by a simple orientation of the intellect, by-a general and indistinct but. altogether loving attentionto the divine presence. She is,able to do this for whole hours. Pos~tWe" Preparatmn ",. Let us now tu/n to the positive preparation. The soul that’has made some progress on the mystic path comes more and more:under the influence of passive love. This is a° fact on which all authors ~agree..0 The life of such. a Soul. tendsever more. and more..to’be summed up in love, What is more remarkable, the s,enfiments of -’love become so predominant that the other virtues seem to,be eclipsed by it. , The soul continues as before to make acts of humility, abner gatmn, obedience, confidence, and so on; but what .makes.her per-form these various acts, the ~ determining . motive, is now love.. "SO _ much S0 that to the.merit of each’of these acts,of virtue is now added the supreme merit of an ardent act of.charity, the queen of all vir-tues. For the soul ~tbat .has reached this stage, to live is to’~ love. Love is the "breath of her life. lo~e. ~labors".~d,a~i~i~ to fan the-flame~,o~.divi~e’-:chdrity:ih her~- ~h6 ~rX&s,~f. pas~i~ fl0ve are acco~pani~d by :.li~ts. passively received, supernaturally communicated t0’ her by God,’inf~ed into the e~sence of th~ soulT:’i~O t~at r~motest depth ~hcre :th~ intellect-is hardly.distin~ui~bed ’fio~’~ oth~r~faculti~s.:~ ~h~e ii~ts~ gi~e the soul a magnifice~(view ~f" God’s ]~stke,.His power,’. His beauty, His mer~if~l love, His absolute lovaMeness. " Sometimes a single’light of ~is kind :gives~her]an~insight"th~t could no~ ha~e beefil gained by years of meditation. " ~These divifie lights also reveal to her God in His creature~. ~ L~ttle ~y-little the world is t~ahs?d~mid b~fore the eyes of the soul, knd ihe"sees it onl¢’a~.a mirror, certaifil.~ a very defectlve mirr6t’, but s[ill highly" reflective’oS" th~ divlne perfections. All that is beautiful spehks to her of the divifie beauty, of’that rh)i~hing beauty that strikes one d~ a~" Saiht"Ah’~lfi’dh Follgno put i~. All "that is g~at recalls to h~r. t~e’imm~n~e .G~d.awho hbld~’the universe in His. hand. ~’.The tenderness 0f. a"~o(her" for ’.her child appea~s to hhr a~ h drop- com-pgied t6 the ocean.0f God s &yper-maternal}efidern~ss. . :’" ..... Th~ ~hole’~r~afi0hqi"~elo~ed in thehalo’of.the:divin~. The soui sees God ~everywhere. Everything speaks to her of Him, e~ery-thing- reqalls Him to .fi~) hffectiona~e ~emembrancei ’It is not only ihe’lb~elines~ 6f nat’~re’,thht speak~ t6 he~ of’GSd, this n~ture ~hat so m~ny.saints h~ve lbv~d ~ith an-~ltogether spgcial love, hut also all, ~he various, ki6d~ of creatu~es,tha~ ~6rio~fid us. To"Saint I~natius, the immortal autho~ 6f~::TheiContemplation.f6r:obt~ining Divine Love," the tables, the chairs, the v~ry walls of his room spdke as .eloquently of G~d as the’flbwer~ of the garden and the stars of the sky. ~ - .... ~ .... : Abdve Ml, thi World }ppe~rs.td the soul. as a spectacle of divine 10ve’. Not: only"i~ gver;y criafurg an image of God; but even inani- Na~ ~creati6n. ’i~;: Xk’i~.~.W~t~;’.a~ ~ghctuhry df ~he Gdd of Love. Each thifi~hol~s~.Hi~), ,He c6nceals Himself.in~’it, and at the same time. reveals’Hi~Hf,<,’He~ ~ ~r~s~t th~e f~r-love:~f us, present .yher~ to ¢6i~ f6r g~;:" ~r~efi~’51~b-to .:solicit ogr. love. F)6m out of es&y flower He,cries out,to "us: ’:See h~ I 16)e ’~ou.: what care .I take you, Bow I’long-for y0ur’Iove. Do Io e m as-I love you. Thus the, worl~.~.bas a-tgousand-vmces to’put the soul m remembrance of 236 h~r,and shows its-.Iove also’when it revelsin the tranquil happiness ~of reposing in her arms, or when, ¯without utte~inj~ a ~word; it pre~sses~ ~- her affectionately to itself. Thus t~e loving sofll loves by numerous reflexive acts, bflt still more by innumerable direct and spontane6us. acts that siacceed one finother without interruption. They fill all. her joys, fears, and su’fferings. ,The, soul resembles those delicious flowers ¯ that charm us:as much by_their fragrance as by their colors. From their b;ilmy hearts the~e go. forth every insiant innumerable invisible particles, which, floating in the all render, it fragrant and ple,Jsing to our sense of smell. So also the lov’ing heart exhales,continuall’y ~numberlesk’imperceptible acts of..love, !called forth by the creatures which it comes across. °,. ’ " I ¯ ’ It wouldseem then, ~h~t the mystic! soul has reached the summit-of her hopes. She prays always since Iher heart is always raised to God and un;ted with him she loves always. What more c£n’she. desir.e! ¯Still not even all this, ~an :satisfy her e, ntirely; ,as we sug-gested, at the beg~nnin~,,she hgpes for.something more. Desiro,us of - September’, 19 5 ~ ~ TOWARI~S.CONT1NUAL PRAYER imlnersed in God, her love. God"all around her, ~od in her! Her whole.mind is orientated towards Him~ Oh, who can describe the[ . joy of pure’love~ that inundate.s.tbe soul d.ur~ing those moments, when everythin~.ar0und her appe,ars divin~ized,,b3i the warm rays of. the" divine light of contemplation, so thi~t she feels herself to be a. tiny .. sponge plunged into the ocean of divine lov~ and absorbed in it. .We.may say that’tbe sou] thdt has’leached thisstage has begun to love God, to be united with Him,~. and. to ,pray in,a continual fashion, oth6ugb her loving attentio.n may still ;be somewbat~ inter-rupt~ ed. F~or it is notnecessary ~ba.t the.~oul shoMd have an .i~nce.fising consciou’sness of t~er love. She loves and prays in an act.u.aI fashion, not.ohl~r when she prays .and loves by explicit acts. ,l~u~ also when ~l~e does so by th~se numerous act~ of 10x;e, tbat may be called "direct "acts.," " The’great Bos’suet has spoken., eloquently of .them, ~nd" after ¯ him Caussade has, for our:~onsolation, brought out their worth-°iind " excellence, ~ " - " Our acts of lov~ are in reaiity of iwo l~ind’s.: the explicit, reflexive ° acts. wh~th~r formal or not. and ~hat are called direct acts. These last are acts of an extremely intimate and hidden nature, nearly’im-perceptible, because altogether spontaneous.. The soul makes them "inc.essantly. Doe~ the child r~posing in the arms of its mother:love her ’actually and express its love .oply where"it covers her with caresses and kisses or prattl~s about its love? No, assuredly: It 16ves 23’7 PAUL DE ~JAEGHE~ Revieu; for Religious Ibving mo~’e and better, she wants her loving attention to God to be uhfnterrupted and more or less actual. She wishes to be united to Him every instant, not only by the will that loves and gives itself, but also’by, the intellect that sees ’and contemplates. Excelsior!. Sense of the Divine Presence And indeed it i~ to this goal that God intends to lead her. To this end He helps her powerfully by a rhystic agenhy, not mentioned so far, but seemingly indispensable, the passive awareness or senseof the divine-presence. From the beginnings of the mystic life many soUld experience at certain moments,:’m6ments at first rather short, then more pr.olonged, the sense of the divine ,presence (ordinarily in themselves, but some.- times around or near them). This is not the fruit of reasoning, but that 6f an intuition of a very spe.cial kind, a quasi-experimental in-tuition; as it has been well expressed according to the mind of Sair~t Thomas. The soul ha~, as it were, an .experimental and~’ direct: knowledge’of .God ih ~hers’elf, somewhat as she experiences in herself ,the feelings ofjoy or sorrow, the sehsations qf heat or cold; What is certain is that this f~eling is entirely supernatural and infused.. It is a grace of God that no effort of the soul, no meditation on the presence of God in her.can succeed in producing. Many soul~ have never known this feeling and cannot, therefore, well understan~l what it m~ans. In proportiori to the progress the soul makes in the spiritual life this fee!ing tends to play a, larger and larger role in. her life, althof~gh it can become extremely weak or disappear during, times of aridity. Before long it is not oply during formal, contemplation that the soul experiences tl~is enviable, feeling. Tlqdnks to what .has been 4alled "active quietude,’" she does s6 at all hours, in the midst of the. most. Varied occupations. Finally if it please God, a day com’es when the soul, havirig arrived at th4 highest stage ofthe spiritual life, nlamely that 6f traffsforming union, no longer loses this consciousness Of God present within her. We may even say that in our d~ys it is’gener-ally held that the permanence of this consciousness constitutes the° greatest, the best characteristic of the"state of’transforming union. We~ said ~just a "mbin’ent ago that it is especially by this aware-ness~ thiSsense of the d~vine presence ihat God leads the".soul to con-tinual loving attention’." How is this? What influence does .this awareness have, a.ndih0y-does it fina[ly.produce:.continual attention to Gbd ? ,2 8 ¯ September, 1.05? TOWARDS CONTINUAL PRAYER Saint Francis de Sales, in the sixth book of his treatise on the Love Of. God, explai.ns this’by one of those happy comparisons of which he has the secret. ,lust as, he says, the bees are ~onti_nually brought back to the. hive by the sweetness of the honey they find there, so also the soul that enjoys the prayer of quietude ;fnd experi-’ ences in it the sweetness of the divine presen.ce finds her attention contiriually brought, back to it. This is exact!y true. Every mystic soul will gladly subscribe to what the gentle saint, says. This special feeling, so cherished by the soul, seems to draw her along with¯ it, in the midst of her exterior " occupations, saying to her; ~.don’t forget that your Be’loved is here, burning with love for you. "Magister.adest’et vocat re." Once this feeling"of the divine presence has become continual, the loving atten-tion caused by .it also ~asily becomes permanent. Now at last the soul is truly possessed, of what she had be~n desiring; her ideal is f, ully realized.1 In this soul. is verified that division of activity which h~s often be~n noticed in grea~ mystics. On the.. one hand. the essence of the soul ~ith the.intuitive, mtellec’t and the .will is ¯continually under the divine influence, continually united with God. Uninterruptedly she contemplates, at least in an indistin.ct and general way, .the God whom she feels pre~ent in her inner sanctuary. ’On the~ other hand, the inferior faculties, the discursive ifitellect, imagination; memory, and the various senses are engaged without’hindrance in their brdi-nary occupations. They.are not necessarily, under the’divine influ~ ¯ ence. Nevertheless sometimes when the uhi6n is particularly intense,. tl~ey do receive some crumbs from th~ table, of. delights, where the deepest core of the soul nourishes itself. "Margaret of Arbou~e, the celebrated mystic of Normahdy, ¯had reached transforming union. She was a humble servant, working for her noble lords. One day someone asked her Bow she set about her. ’work in such a way as never to lose her loving ~ttention to God. She. replied in all simplicity: "But this is most n~tural. See, I am a poor servant. Well, if I were to converse with some persons in the pres-ence of my mistress, whatever I did, I should never 16se sight of the Xlt is possible that this reeling’of the di(,ine presence rema,ns we;ik and nearly perceptible. It may also be dry and devoid of all sweetness. In this case the ~oul less advanced in interior life easily allows herself to be distt.acted from God. But the more advanced soul, used to living reposefully with the guest of her heart, and less concerned about the surface impressions (see negative preparation), finds even ~this weak "and dry feeling sufficient for the purpose’of maintaining consciousnes~ of the divine presence. _ 239 f~ct "that my mistress is tl~ere anci that it is in her presegce that~tl~e whole intervie’w,"is, ~akingJpl.ace. With hluch greater r~ason-must I say the same in’regard to God ibresent in my soul." ~ This reply illustrafes well th~ effect of the-aw’areness ~of the" ~divin~ presence whenit ha~ becdme uninterrupted. It reminds the ¯ soul continually ~bat her Beloved is there present in t,he’irinermgst depth of her beirig, and by ibis very fact creates a. continual lovmg attention to God: Happy the generous and* docile ~ soul whom divine grace, has -brought to this s~tage. She has already, a foretaste of the life,of, the blessed. Across the ever[dw, indling obscurities of a faith perfected by the.gifts of the’Holw Spirit, she con~mplat’es l~vin~ly, ]oydusly,’ and coniinually her well-belo~ced Lord, _who .is to her truly’all in all. "Deus meus et 6mnia." l~ocilit~j to the Divine Acrid’on For the sake of c~mpleteness.we must now-retrace-dur steps .a little and say a w.ord aboutoa’new desire that forces its way into the sofif duririg her mystic ascent. It is’ the burning desire ~tobe p~r-fect. ly docile to the divine action and iv all divine impulses,’ the d~sire .to give herself entirely to God’ whom she loves and whom for some time:she has felt to be i~ot only~rese’nt, but also living and acting in’ her. Once the soul has arrived at the highe~ degrees of the life of-uni0fi, especially from~ the tim~" of, ~hat is commonly, called "spir-itual betiothal,’’~ God in’ his love grants her not. oiily the mystic feeling of His divine presence, but also the rri’ystic ~nd infused~feeling of H~s life ~nd &tivit!j in her.~ , She expe,nences, at certain times ’in. a ~very clear manner that in re~li}y it is not so much she that lives~as ¯ C!~rist that.lives’ in her. She feels that the charity tha~ iiripel~ her and makes her la£~uish,’is non~ other, thah the’ divine".charity by which Jesus himself,o..living in her, lOve~ His Father. Thanks to- ’:the perfect pliability that the ~ifts of the Holy Spirit have’ gradually "caused in her, tlqanl~s especially, to" the" new aw~reness of the mystic -, action of God in her, she 13erceives even the least touchefi of the divi,ne ’Spirit. She feels in’an experimentaIwa~r th_at she is only a mystic ~The’saints, accustomed to perceive within themselves the least divine impulses, let themselves be guided more by the divine°action than by reason; and beiiag impelled" by God. they often performed certain heroic acts of virtue that W~er~ baffling to ¯ human prudence.. One rekallg that Blessed Mary of the Inca}nation declared ~tha[ she could never mhke ~p her mind.to, undertake anytlq!ng unfess she first felt herself clearly, invited by God to d° so. - 240. September, ] 9.52 " ,TOWARDS CONTINUAL PR~YER’ -meml~er df Christ. Christ liy,es in her, ’ands,through her He still to love His Father immensely. She feelS’that the divine activity.- wants to take possession of her Whole self arid that her owix ac.tivity, cbmpa~ed to it, ought to consist more than ever in being perfectly docile, psssiv~: pliant to the-least di~’ine imi~ulses. S,he’~6ugh,t not to. wish any other love. any other desires, any other joys than thbse that,He.wis.l?es to live in her.’ To disappea.r, to die: such is the new ideal" to~vards w’hich she now tends with all her. might. "Opo.’rtet’" ,,.illum crescere, me a0utem minui.~’ -To her. life means Christ. "Mihi -vtvere ’Christus est et haori lucrum." Thus God diyinizes the soul ever more arid more, and fulfils her desires beyond all her ~opes. No[ only h~i~ the mysi:ic feeling of th~ "divine presence now given her that loving attention to God .present within he), which she had’ desired so’much,, but she is hlso possessed,’ in a well "nigh uninterrupted fashidn, of, lovin~g docil!ty and loving attention to God living and actinq in her. The union, already so intimate is now become little bY little "transforming." Christ lives andadts in.he’r with full freedom, and the, da~rfin~illy comes When, transformed in l~er Beloved, ~he can cry out i~ ecstasy like the-grea~ Apostle: "Vivo, iam-non eg~, vivit vero in, me-Chnstus. --7 I am alive; or rather, not I: 4t is Chrigt tha~ lives,in me." . [AUTHOR": NOTE:" In The Lord is M~I Joy, published~ by the Newman Press. m 1949. I tried to ddscribe the joys. o1: a sonl that has reached the unitwe life and loves God with a pure, prefect, unitive, love. In .the thirty-first chapter is a de-scription. ~t some length, of the joy of the mystic consciousness of G:d’s presence in the soul. which "was touched on in ~:he a.rticle.] .OUR CONTRIBUTORS Asia. and Europe jo,n Maryland and Indiana to supply our writerg for the pres-ent issue. PAUL DE JAEGHER contributes to our pages for the first time. ¯ Being a missionary in the Jashpur are~ of India for the past thirty yegrs,ha~ not prevented him from wnnng some of the best inspirational works on.pra~,~r in’our time: One with desus, Trust. Antho!ocjy of M!Jsticism. and others. WALTER J. writes from Paris where he is doing research Work ih English literary background. on a Guggenheim scholarship received when at Harvard. " Well known.contributors are dOSEPH F. GALLEN. the canonist from Woodstock College, "x~obdst~ck, Mary~ , land. ~nd JOHN A. HARDON who: teaches fuhdame’ntal theofogy at West Ba,clen College,-West Bader~. Indiana. 241 .Pract:ica! and P st:oral Cases on {lleg,it:i,macy" Joseph F. Gallen, S.J. ILLEGITIMACY in canon law, isa prohibitii~g i’mpediment to’ en’trance into the noviceship only with regard to those who are destined for the pr.ie~thSod (cc. 542, 2°,: 984., 1°). We c~in pre-sume thatthis canonical impediment is well known. The relation of illegitima~y .~o lay institutes of, brothers, nuns, and sisters is of." .greate~ interest and is not so well known. Illegitimacy "is a merely prohibiting impediment to entrance into religion by the law. of the particular.’constitutions in about se~enty-five, per cent of,pontifiCal congregations of sisters ~nd in about ’rift’/ per cent Of diocesan insti-tutes of.sisters in. the United States¯ It is likewise frequently.found in institutes of brothers and nuns. Institutes that do not expressly list.iJl,egitimac.y as an impediment canplace great.emphasis on .legiti-macy as a quality requisite for aptitude in a candidate. The impediment 9f.illegitimacy in lay institutes hits its origin in the practice of~the Holy See in approving ~he constitutions’ of pon-tifical institu’tes. In 1861 the Sacred Congregation of Bishop~ find Regulars ~added the impedime.nt in a particular set of constitutions that had been proposedfor its approval. The practice then became general, and illegitimacy appe~ired as an impediment in ~the Nofmae 0f 1901 (art. 61), the typical c0nstitutii~ns on which the cofistitu-tions of pontifical institutes were thereafter to be based. The im-pediment spread to diocesan institutes from the general principle that diocesan constitutions should ~conform to those of pontifical institutes with the exception, ofmatters that are proper to either type of insti-tute[ The Code of Carfon.Law did not enact illegitimacy as an ira-. pediment for entrance into lay institutes, nor does the Holy See any .. longer demar~d that it. be included as an impediment of the particu-lar law of the institute. This c-hange of priiaciple by th~ Holy See should be pondered by all institutesthat will not’even consider the admission of the illegitimate. " - " A knowledge of this matter is necessary ~lso bekause by, canon 504 the illegitimate who have.not been legitimated cannot ualidlg be appointed "or elected higher’ superior inany religious ~nstitute whatever, clerical or lay: It is to Berealized ~h~t illegitimacy in this 2~2 ", CASES ON ILLEGITIMACY, case renders thd appointment or election invalid; in all other matters. the canonical disabilities of illegitimacy affect only liceity.. The il- . legitimate whohave no’t been legitimated cannot therefore validly be geflerals, provincials, p~esidents of-federations of independent houses. superiors of independent monasteries or houses, nor be the ~uperiors Of vice-provinces, qufisl-provinces, custodiae, commissariats..visita-tions, regions, missions, districts, or .vicariates if their authority is " ordinary and not merely ddegated (c. 488. 8°). -The legitimated are tO be considered as equal to the legi{imate with,regard to all ecclesiastical effects unless the Code or the particu-lar constitutions expressly declare the contrary (c. 1117). This pnnciple is .,usually stated ,explicitly in the constitutions, an’d the im-pedirrient t6 entrance into religion c;rdinarily’ reads: those who are .illegitima, te and b~ve notbeen legitimated.. Since the impediment is found so extensively in institutes of sisters, we shall apply our cases tO such institutes. The same principles are applicable to institutes of" brothers at~d..nuns.. ° " Case l. Mother M. Selina, the mother general of a diocesan in-stute, has ~ candidate that she wisbeg to admit, but the girl is illegitimate and.was not legitimated. The constitutions list illegiti-macg as an impediment but sag nothing about the. power Of dis-pensing. Solution.. The mother general with at least the advice of her council-may dispense from the impediment. The constant ibract!ee of the Holy See in approving constitutions gives the powe~ of dis- .pensing from the impediments ;ofparticular law’to the mother gen-eral. ’ The Holy See usually demands the consent of the Council, but in some pontifical constitutions orily the advice of th~ council is pre-scribed. Even when the institute is divided into provinces the power of dispensing is given to the mother general. ¯Only in the very rare case in.wfiich the constitutions positively¯deny the power of dispen-sation to ~he mother general will ’a petition have to be made to the local Ordinary. If the institute is diocesan, the local Ordin’ary in virtue of his. ordinary po~er can dispense fmrn allim.p&timents of particular¯ law; if the institute is pontifical, he can dispense, in virtue of his quinquennial faculti{s from all cases of illegitimacy except that of sacrilegious offspring. The superior of an independent monas-tery or house possesses the same power in this matter as a mother general..,. . ~ Case 2. After the. dispensation had been gi~)en in the preceding JOSEPH ~,. G’~LLEN ,, : Review for Retigmus (ase~ the mistress of novices a~k~d.the mother general, ":Supp~os.e this ,girl should eu’~r ,be elected mother genera[?" "" Soluti6n. A dispensation from iliegitimacy, whether given by the Holy See, a local. 0idi.nary or a’ higher superior,, for entrance ’into religion is not ~ disperisati(~n from canon 504,-which" renders theiIIegitimate who have not be~n legitimated incapable of being a-higher superior. Therefore, a notatiqn<is al~vays to be made ’and preserved.in the secret flies., of the institute to the effect that the can-" didate cannot" ;¢alidly bemade a higher su’perior. This. notation should cor~t~in an accurate description, of the~ facts that,_give rise to th’e’ille~it~acy. " .." - Case’3. An infadt about three weeks old was found in "the vesti-bule of the church’of St. dohb the Ev~ngelist. Pin’ned’{o the. ctothtn~g of the child was a:pencitIed and printed, note that said merely, "Not bapt’ized:’" -The child was baptized Grace and was brought up’in a Catholic ,orphanage. ~t’the age of twenty-three she wishes to enter. ~eligion. "- S61ution. Grace is to b~ held as legitimate. Illegitimacy is some-thing ~dious,. and thus a ~hild is presumed to,belegitimhtb until the contrary is. proven with certaihty. Grace requires, no dis’pensation from a mer~y prohibiting imped.iment, that bars the entrance o~ the jl.ldgitimate’ into keligion. However, a" p~ecautionar,y disp~,nsation should be.secretly 0brainedbefore Grace is ’appointed a higher supe-rior or if there is agy likelihbod that she will.be elected to’ the 6ffice ,, of higher sup}riot, since illegitimacy, unlike other matters, that it. t~Suches,renderssuch an appointment or election invalid (cf. cc. 504; 15:~586, § 3). Since we.are in a doubt of fact, the local Ordinary. can give. this.dispensation in virtue of canon.15, Higher superiors.of clerical exempt institutes ~an give ,the~ same di’gpensation for thhir . "subjects. , Because of the future difficulty withregard,to the office of .higher superior, a notation of the doubtful illegitimacy is to be pre--~ served in the secret files of the institute isee case 2).- This same so~ lution is to be given ag regards both aspects, not only in the. ease of ’abandoned children but also of tho~e whose parents :ate unl(nown or whose legitimacy i.sdoubtful from any source. ; Case 4. Ti~elma’M, Brown. calls at a rectgry, tells.Father~ Pace" tight she is applying for admission into religion, and.asks him for the.. c&tificat’e of her own Bapttsm and Confirmatton. and the "marrtage, certificate of her parents. Father Pace looks at the baptts~mal and 24.4 September, 1"952 , CASES ~)N.ILLEGITIM.A,CY marriage registers and gets at least a sdspicion ~bat Zh~lma"is illegiti-mate. S61ution. ¯ F~ther Pace shouJd give all th~’ceri-i~icate~ to Thelr~a in a sealed enveldpe addressed to the higher superior or preferably mail therff directly .to the higher superior with fin explanation. This should always be.done in sucb cases, even when ~the p_rjest has on_l~. the slightest suspicion of ille’gitimacy. The utmost care and pru~tenc~e are tO be dxercised lestany indication be. given to Thelma that she is Case 5, In Ma{l of hers e n i"o r" {tear" m high "school Vera has an informal talk,toith ~ mother, geheral and te, lls .the latter that she .is certain she tvishe~" to enter the particular institute, Vera is. thJ out.- stan&ng g~rl ~n the class, and the ’mother, generM is most desirous. of adm~ttmg.h, er.: The next da{I the mother 6f lZ’era calls 6n ¢h~ mother general,and tells her that, V&a is illegitimate. V~ra knows nd~hi.n~ of thig. The mothe~ general secures all the records and becomes cer-tain that Vbra [s an adulterous illegitimate ct~ld. Shb consults about the-matter and’is iold that she is obliged to inform Vera of ,her itle, gitimaco, since Vera mu~t ash /:or the dispensation and ’must also ,, be. excluded, from the once of higher ~u~e, rior. So.lution. There is not ofily no obligation to inform Ver~ bflt there is an obligation of the natural law not,to inform her. A dis’- 1Sensation may be validly and licitly given or petitioned ’for anoth’er without.the latter’s consent.or knowledke (cf. c. -37) Furthermore. "the exclusion from the-office of,higher superior can be taken care of by the notation in- the secret fil, es (see case 2). ,,We are forbidden by th~ natural ’law to" cause unnecessary d, iffamation and. suffering to others, and these wquld certai~nly result for the patients and Vera if .. the illegitimacy were revealed to the girl. Case¯ 6. Father R{lan is’dir~ectin_g the vocation of a girt, Winifred. She has outstanding capabilities for the religidus life, but both Father R~jan and. the gi~l h’~oua that she,is, illegitimate. Father R~lam does not Wish to see ihe girl hu~t b~l q re@sal of admission m~reh,! b~cause Solution. Father Ryan sl’iould "first ascertain the instit...utes in.. whichWinifred is inte’re.sted. He should then himself inquire¯ from the higher superiors whethertheir’ institute~ absolutely ~xClude the _illegitimate. Such institutes are found but their number .is growing smaller. He is to divert Winifred from these institutes and to urge¯ ,her-t’o apply atthose he now .knows-.will, admit illegit.!,mat.e ’~a..,ndi- 245 .2 JOSEPH F. GALLEN Re~i6w/:or Reliqious dates. If necessary, he can consult the Catholic Directory or voca-tional literature for institutes similar to those Winifred has men-tioned, inquire in tlie same way from ttie higher s&peri0rs, and then . strive to interest~ .Winifred in these similar institutes that will admit the illegitimate. It would be a charitable act also for him to write out an explanation of the facts that give rise to the illegitlm~cy so [hat Winifred will be spared prolonged and minute inquiries on a very painfu! matter. Case 7. In’the.Congregation of the Sisters of S~. Yvette, a list of all the Sisters eligible for the o~ces of mother general and general. officials ispublished for the use of tbb’ capitulars of the general chap-ter. The secretary general is cbmpiling ibis list,in D’ecember for the. next general chapter, which is to be held in dune. She is also in anguish." Sbb has dis~ot~ered that three sisters, whb would otherwise appe.ar on this list iv? the first time, were admitted into religion. ¯with a dispensation from illegitimacy. She must therefore either omit them entirely’ from the list or mark them as ineligible for the of[ic6 of mother general. Among other di~culties that will ar’ise, she believes that either procedure will cause the very extensive suspicion that these sisters are illegitimate. The only other canonical requi’sites f~r the office of mother general are forty years o~ age and ten years of profes-sion t’n the institute. The secretary has reflected that ag, e and years of profession.are,matters of common knowledge in the institute and thus the capitalars will conclude that only illegitimacy can expla]n-the exclusion of the names of ~he three sisters. , ~ Solution. The same difficulty can o&ur when the motbe~ pro-vincial is elected in a provincial chapter. One solution of the diffi-culty is to omit, the publication of the list, which is not a universal practice, o However, the publication i~ often commanded by custom and also by the’constitutions, the list is useful, an ~rticle’of constitu-tions prescribing its publicatior~ has often been approved by the Holy See, and the omission of the list’ would not preclude the possible in-valid ¯election of an illegitima_te religious. My own solution is as fol-.. lows. The prospective list should be at least studied thorbughly about a year before the chapter. A dispensation should then be petitioned from the .Holy See for any illegitimate .reiigious who" would otherwise appear on the. list. The probability of serious and °public.diffam.ation is a sufficient reason for ~he dispensation. ¯ Case 8. The election to the office of mother get~eraI is being held by the general chapter of the Congregation of the Sisters of. St. Ada. 246 JOSEPH F. GALLEN . Review for’Religious There are thirt!I-one capitu[ars. In the t~’rst ballot Sist’er M. Clarel~la, received [our votes. [n the second ballot_, s~e" received, twelve votes. The se~retar~l o[, the chapt~r,.who is al~o the ~cretar~ general, g,ot [idget~t as this count proceeded. At the completion o[ the count she " . leaned over to the president and told him, "’I am cert’ain that Sister M. Cla[elta is illegitimate." On the third ballot Sister Mi Ctarelta. .received sixteen votes an, d u~as elected mother gene?al. . Solution. The case admits of many pogsible solutions. "~f tl~e - illegitimacy was)public the president should have ,declared that Sister M. Clarella was ineligible. XVe presume that the illegitimacy is’ secret. To inform this Sist~ of her ineligibility and to tell her to Withdraw" or refuse’.tbe election is a solution that entails several difficuItie~ and is not certainly.obligatory. She may not be present.; she may not know she is illegitimate; the custom or even¯ the constitutions may oblige her to accept the election;¯ the chapter may insist that she. ac’cep~ tt~e election;’ her refusal may create the danger that. others will SuSpect the reason for the refusal. "Therefore, in the case as presen~ed~ the president "before the :third ballot: (a) if he Was a local Ordinary (res!dential Bishop or Vicar Gen-eral), he }hould hav,e stated, to thesecretary that he dispensed Sister M. Clarella from the ii~pedimeht, which he can do in virtue of canon 15 (doubtful illegitimacy) or in this urgent case in virtue of canon 81 (certain or doubtful illegitimacy); (b) if he was no’t a local Ordinary but had received from a local Ordin.ary delegation of the powers of ,these candns either ¯ habitually (e. g.~ a Chancellor). or’for this particular act of pre-. siding at the election, he Should have done the same thing; (c) if the circudastances of neither of the preceding paragraphs were .;¢erified, the presiding priest should have excused himself under some pretext, telephoned to a local Ordinary/or to one who has the habitual d~legation stated.above, and obtained the dispensa- ~ion. The election in any of these solutions is certMnly vafid.. A nota-tign of the dispensation.signed by ~he,pr~sident should be.preserved in the secret files of the institute. (d) If th~ presiding priest cannot reach a local Ordinary or a priest habitufilly delegated, he may aigue with at.least some probabil;, ity in this urgent and perplexed cas~:~ 1 o tfiat he can invoke canon 200, § 1, main, rain that ?he poiver of dispensing from the impediment in virtu~ of cano~ ~ or 81 is neces.sary f0r’~he, exercise of the 6xpr~ssly~ ddl~g~ated power of. presiding, supplement this argoment with canon ~" 209, and dispense iri,the sameway; 2° that’this ,secr~i impedirhent[ of [eccl6sia~tical law ceases in suchcircumstaJaces; " ~ 3° that Sister M.~Clatella Would validly exercise~ the powers of "h mother gefieral in virtue of common error (canon 209) and that the circumstances of the case’are sufficiently, serious to fillow common error to be c~re.ated by.’th~ election. If ~rny, Of tfie solutions in. id) was employed and~als8 in cases.in which the~impediment.was n0t"detect~d until-after the. election, a o sanation of the election.saltem ad cautelam is to be petitioned im-mediatel~ from the Shcred Congregation of’Religious.by airmail. COMMUNION CARD~OFOR HOSPITA.LS" A plastic card containing the pra~’ers before and afte~ Holy Communion.has" been preppred for hospital patients by Rev. Thomag Sullivan. C.S.V.. of St. ,Luke’s Hospital, Aber~deen. Sbuth Dakota. The prayers are simple, short, p’rovocative of "meditation. The’ larl~e,’o bold type makes them easy~to read. The plastic qS durabl~ and tt,e cards can be washed easily. The card has the approval and,the ~mpn.matur of. Bishop Brady of SiouJc Falls S.D., With the card As provided an envelope"on .~ which is printed instructions for nurseg’who prepare the patient for I-I.ol.y munion. The cards "are’available at 20 cents ~ach from St. Ltlke~s Hospital. Aber-deen, S~ofith D~ikota~ COMPLETE’TEXT OF SPONSA .CHR~STI,.IN . ENGLISH Our’re’aders ~vho have been looking for~complete English’tran.slation of Sponsa Christi containing the long historical introduction will be pleased to learn that ~tich ~ traflslation:is now’available in a small book (4 x 6 r~). ~The text is iiuth6rized by° the Sacred Congregation of Religious;~ Copies,at one dollar per copy may be obl~ai’ned from: Daughters of St. Paul Old Lake Shore. Road. Derby, New York. LEGISLATION OF SPONSA CHRISTI .: .In’ May anff July, 1951. we prifited"the Apostolic Constitution. Sponsa ~hristi,-a’nd (he explanatory, instruction of the SScred Congrega~i0n of Religiou] Without the historical introdlaction. °Reprints of this m~aterial are available in sets ibf.’ten and’multiples of ten. The price is onedollar, for ten copi~s, ahd a dollar ~or each additional set of ten. Please endlbse payment ~’,~itl-J your 8rder anal address _ it I~6:,REVIEW.FOR.RELIGIOUS St. Mary’s College, .~t. Marys, Kansas. 24"8 " ’ P, ope Plus X{J and.OGr Lad ,, John A. Hardon, S.J. ON THE F~A~ of ~he Im)naculate Conception in 1939, Pope Plus XII. left ¯Vatican City ~o"return to the Church. of ; St. Mary Major, where he celebrated his first Mass on Easier Sunday, forty years befor,e. The allocution which he gav.e on that oceasion.is antony:the most person.al revelations that We have of his interior life ¯and union with God... It wa~ the jt!bilee yea~ of l~is or-diriation, he said, "and a sbceet memory.of this very happ~r event has aI’wa3;s Iingered in Our soul." Then. he added, "With joy and sir;- cerity of heart, We t~stify .that.’Our priestl.y life’b~gan with Mary" "and has always been directed under.her motherly eye. If in Our-rather long priestly’life We h~ve achieved anythirtg good, an3;~hing felicitous, anything usefM for the C~itbolic"Faith, We do not glory ir~ ourselves, but.rathe~ give honor to God.and to Our Lady. Because We felt We were under Mary"s protection, We have in hours of doubband anxiety, of which We have,had our full share,’.called on O/~: beloved Mother. And Our call¯ for her aid h~s never been’in ¯ vain; We~ havealways obtained from her the¯light, protection, and consolationthat We aske~t for. (A.A.S., 31, 70,7.) Life-long.Deuotion~to the ’~Vlot~er of God . ~, Biographers of Plus’ XII ~record that his devotion to ,the Blessed Vi.rgin can Be ~raced ~o the earliest days of his¯ b’oyhood. He and his biother Francesco a?tended ginqusio classes’in a ~rivate schobl on the ,Via de’,Ginnasi, near the Jesuit Church’of the Gesh in Rome. Nex~t~ to the tomb-of St. Ignatius, on th~ gospel side, is the chapel of Ma~ donria ’della St~ada, built ar6und the piktuye of.Our Lady’ to which St. Ignatius was specially devoted. . Before arid after school hours, youngPa~elli used to go into the Ge~fi to pou’r out his heart in prayer before the "miraculous image. S6metimes he,stayed so longthat he.was late in coming, h-ome. But his mother never’@orried .about him. ,"I suppose .he is with the Madonna della Strada again," she would say. 0nce,she aske~l him what he "4"as doing in the chapel all the time. "I pray and tell Mary eve~rything," h~ answered simply. Eu~enio Pacelli was ordained to the priesthoo~ at the,age of 23. Frail he.alth ,prevented: him from taking his. part in the regular 6rdi-nation ceremonies at St~ J0hn. Lateran. Therefore the Patriarch Francesco Paola Cass~tta, Auxiliary Bishop of Rome, ordained .him J~3HN A. HARDON Revieta forReligious in his own private chapel on East~r’~Sunday, 1899. Next d~y the ’young priest off’red hisfirst Mass at the Liberian Basilica of Our Lady of..the Snows..-. His reason for the choice, be explaine’d, was-that he could offer the Holy Sacrifice at the altar above which h~ng the picture of Mary, "Salvation of the Roman People," reputedly the oldest picture of O~ur, Lady in existence. "Frorfi at least the sixth century the Roman ~eople have carried this image in procession whenever the city was in danger, and their prayers have always been answered. ° Prophetic also of his future promotion of Mary’s honor, the following sho.rt prayer appeared on the ordinatiofi card which :Don Pacelli distributed among his relatives and friends: "Sublime M~ther of God, who desires to be called the Salvation .of the Roman People, ~nd at w’iaose altar I offered for the.first time the Holy Sacrifice to the Eternal Father, remain close to me." After eighteeen years in the priesthood. Pacelli was appointed by Benedict XV to the nunciature at Munich. and ei~trusted with the delicate mission of mediating a peaceful settlement intl~e war between Germany and the Allies. At the same time" he was chosen Titular Archbishop of"Sardes; .and consecrated by.Pope Benedict himself. "Th~ ceremony took place in the’Sistine chapel on May 13, En route to his new post. A’rchbishop Pacelli stopped at the shrine of the."Mother of Graces" in Einsiedeln, in the Swiss canton of Schwyz.. Originated by St. Meinrad in the ninth cehtury, Ein-siedeln has attracted pilgrims from all.parts of Europe,. numbering upwards, of 200.000annually.~ The miraculous statue of the Blessed Virgin originally.set up by St. Meinrad i~ the object of their devo-tion. Significantly, the 13th of October, the anniversary of the final apparition at Fatima, is one of the chief pilgrimage.days at Ein-di~ leln. ’Pacelli wished to begin his episcopate, like the ~riesthood, Under the patronage of Mary. A final detail should be mentioned: his devotion to the Rosary and frequent sermons’ori Our Lady. Rated as one of Italy’.~.out~ standing orators, as priest, bishop and cardinal, Pacelli Was much in demand, particularly for panegyrics and memorial addresses. The "Mother of God filled a" prominent role in his sermon theme.-and was often the main subject of his talks. One of his most famous ser-mons as cardinal is still remembered, a sermon in the ~Church of S. Luigi dei Francesi on "Our Lady of a Happy Dea(h." The 250, September, 1952 POPE PIUS XII AND OUR LADY Rosary was his constant companion. Dhring his four weeks’ visit in the United States in 1936, he covered something like 8,000 miles, mostly by plan~. ¯ Later a. stewardess declared that she bad never seen a passenger who used his typewrite~ so continually as Cardinal Pacelli. He’interrupted His work p~riodically 0nly to say his beads. Pius.XII and the Queen of Peace Vv’ith a Marian background.such as this, it is not surprising that Eugenio Pacelli, as Plus XII, has extended th~ cultus of the Mother of God in a way almost unparalleled in the history of the papacy. Shortly after his election the second world war broke, out in Europe. Even b, efore hostilitiesactually began, the Pope addressed his first ~of a series of May letters to the Christian world, asking for a union p~ayers to the Virgin Mother to restore peace and tranquillity among nations. ."As the month of May approaches," he wrote, ’.’when the faith-. ful are accustomed to raise special prayers to the Holy Virgin, it is close to Our heart.. ,that during this period public prayers be offered in the .dioceses and pa’rishes in the c~[use (of wo~Id peace.)"" He called especially for the prayers 6f innocent children, ask, lug, ’.’How can the H~avenly Mother fail to heed so .many suppliant voices imploring peace for citizens, peoples and nations? How could she fail to heed thefia if with the prayers of the angels ofheaven there be united those of the children, whom we may call angels of this earth?" (L’O£sero~tore.Romano, April 21, 1939.) For the next six years, always shortly before the month of May, the Holy Father repeated bls appeal for prayers to the Queen of Pea4e. And always.his letters were detailed in suggesting motives why,-after God, thfihope of peace among men rests in the hands .of Mary. Thus, in 1940, he centered his letter .around the famoias statement of St. Bernard: "It is the will of God that we should ob-tain everything through-’Mary." The following year, he reminded the wo~ld that the sufferings of the war were in large measure th~ punishment of God for men’s sins, and mercy was to be obtained. through the Mother of God. Next May he emphasized the need for penance, joined to prayers to Mary. In 1943 he-exhorted the faith-ful to.offer to the Mother of Mercy the prayers Of a morg holylife. On Ai~ril 24, 1944, he repeated the .request that children should be spe(lally urged to pray to Our Lady," for "as their souls are more resplendent with innocence, so they are more pleasing ,to God and His Blessed .Mother." 251 JOt-IN A. HARBON. " - " Review, for Rgligious’~ Finally in the last year df thl war.’this it~me in an en’£Yclieal let-- " ter; Plus XII~ warned the faithful that the justiqe of God’had not yet , been., satisfied and the war continues, because petitions for peace have not been joined,to.a correction of morals. "It is not enough," he said, . "that crgwds 6f p,eople come to Mary’s altars to’offer their preseflts ~and"prayers ’". Unless these prayeFs are united to a ’~refor.m.ation:of Christia~ morals in ~rivate and public life." they will not be heard. (A.A.S., 37, 98’.) . ~ ¯ Fatirr~d and the Immaculate Heart of Mar~/ Fatima owes its present popul~arity in the Church veiy largely to the ’interest and encouragerfient of P~pe Pius ~(II. ~ Altb0ugh ~he. bishop~ of PorttigaI had authorized the.cultus of Our Lady of F. a.tima in 1930, and Plus XI made an implicit reference to the "extra-ordinary benefits with ,which. _tiae Bl~ssed.’Virgin recently favored."-"~ Portuga!, it’was Pigs XII a,mong the Popes who first explicitl~ re-ferred to Fatima i~a a formal papM document. Pleading for more vocations to’the missions, he wrote in 1940, "Let the faithful, When recitir~g .the Rosary so strongly recommended b3-~. Ou} Lady Fatir~a,,’.iiOt~omit to address.an invocation to .the Blessed Virgin. in, -favor of missionary vocatibns’" (O}servatore~ June 29, !.940). This wa~ s~ significant that the p0rt~guese Hierarchy. in .1942 were 5ble "t6"sxy; "We’ are happy. ’to see the Supreme Authori~;y of the Vikar . 6UJksus Christ evoke thus the testimony of Fatima, and proclaim. Urbi ~t o¢bi the name of Our Lady of Fatima in an Apostolic Letter .o addressed to.the Pdrtuguese Bishops, btit published for "the whole-world~ ~Da Cruz, Fatima, 1949, 99).. "On." October 31, 1942, the Holy Fathei associ~ited himself ,with " the closi~ng.’celebraiions.0f th~ Jubilee of Fatima, by consecrating the’ world to the Immaculate Heart-of"Mary as,Our Lady of Fatima. had requested. And in -the same ~rear he extended tl3ei~Office and Mas’s÷of the Immacu!ate Hea’rt to the Universal Church ,., appointmg , the 22nd of August as ,the,feast day. More recently, Pope.Pius XII . sent, for ~h~ second.time, an official deI~gate to Fatima, ,to represent, as he s a"~ d ",. ," O u r ~ o w n p (.rson at.the shrifie’of the Virgin of Faffma, to act in Our’ own-narhe," and to. p~eside with Our authority" (A.~A.S., 43, 781). Cardinal .Tedeschini, archpriest" of St. Peter’s Basilica,..was the papal l-eggte who assisted-at the Fatxma celebratmn on October 13,. 1951, when°more .than a million pilgrims c~me, to the. Portuguese shrine, " o. ., In his own radio mgsshge to the pilgrims, ~the Holy Fat.he) em"-" ,phasized one practical ~spect"iof the’,message of Fatima which deser;ces _ 252 ’ °:- September, 1957. " . POPE’PIUS X[I AND OUR LADY tO be better known: th~ Family Rosary. "Th~ Virgifi Mother’s in-sistence on’the recitatidn.of the family R0sary,~’ besaid. "was meant to’teach us that the secret of.peace in family life lies in imitating the virtues of the Holy Family" (A.A.S:, 43, 801). ~" Canonization bf Marian Sain’ts "~ Amon~ tb~ twenty-six saints cari~nized by the present Pontiff to the end of 1951, at least six we_re ~mong the greatest Marian apo, stles in modern times: Catherine LabourS, Louis Mary deM~nt-fort, Afltbony ’Mary Claret. Vincent Mary Strambi, Anthony Mary Gian’elli,,and Francis Mary Bia~chi. "In 1947, after the~canonizatibn of St. Louis de"Montf~rt, the. Pope exhorted the people "to imitate, the ,spiritand virtues of the new saint. "The mainspring’ of his aposFolic ministry," he explained, "his great secret dr,attracting and giving-souls to: ~lesi~~ was his devo-tion to Mary. All his activity was found~d~upon 14er: all his ~bnfi-de’nce rested in her. In°opposition to the joyless austerit’y, melan-choly fe~lr and depressing !Sride of Jansenisrfi, he promoted the filial’,. trustful, ardent and exi~ansive love-in-action of a slave of’ M, ar~’." St: Lofiis was the author.of.the classic Tru~Deootion to the Blessed .V, irgin,,which the Holy Father felt needed sortie clarification.’ He first defined "true "devotion to the Blessed Virgil,," a’s ’~essentiall~r tha~ which tends to a union with Sest[s under tb~ guidance of Mar~,’,’ and added a caution. "’The form and "practice of.this devotion can v.ar~ acc6rding to time, place ~nd persor~al inclinations. Within the limits of sound doctrine, the Church allows her children a, .just mar-_ gin of l~berty in this regard’: For.she realizes that a tru~ arid perfect devoticin to the Blessed Virgin. is never so b~und to any one form as t~ claim for itself a kind of mon6poly.’" (A.A.S., 39, 413.) St. Anthony .Claret, who worked .as Archbishop df S, antiago, Cuba, from 1851, to 1857, is~ justly credited with having, begun the movement which .terminated in the solemd definition of Mary’s Assumption.. In December, 1863, Queen Isabel.la of .Spain acted on the advice of her: confessor, )knthony Claret, and requested.the Pope to de, fi~n~’ Our Lady’s~ Assfimption.. .Pius I,X was encouraging, but "replied that, "i do not conside~ myself w6rthy to,declare as a d~gma of faith als6 this second mystery of the Madonna." Claret followed Up the petition’ with’a book defending the Assumption which he addressed to the bishops of’ the world, u~ging them to ask the Holy See to. define the doctrine as. ~ part of revelation. - In t~vo years the book ~ent into three editi6ns, and in the nekt eigh~y years, 27.00/~ 253 | JOHN A. HARDON R~oiew for Religious . bishops, followed Qdeen Isabella’s lead. These petitions of the .hierarchy literally paved the way for the solemn definition of 1950. Moreover, it is at least worth noting that’ the first, promoter of the Assumption of Our Lady was danonized in the "same year in which the dream of his life had come true. Sanctit~t and the Apostolate. through Mary Even a cursory study of.the reign o.f Plus X’II would show that he is quite uhique in the variety and frequency with which he recom-mends devotion to the Mother of God as the touchstone of sanctity and a successful apostola.te. As of 1951, for instance, ther~ were ten Marian Co.ngresses, national and international, which the present Holy Father’either personally addressed or to which he sent an official representative. The number .of these congresses has grqwn remark- "ably since his accession. In 1947 ’alone there were four: in Canada, Holland, Argentina, and Spain, as ¯compared ’with four during the ¯ sixteen years’ pontificate of Plus XI. Addressing the,Marian Con-_ .°~ gress at Ottawa, the Pope pleaded with the young people to place their chastity under Maiy’s care; "Let growing youth of both sexe~ know that a loving Md~her’s ey;es are upon them." He concluded:.~ "Vindicate the glory of your Immaculate Mother. In the face of a vicious world prove that young hearts can still be chaste" (A.A.S., " , 271). His predecessor has been rightly called "the Pope of .C~itholic Action." By actual count, twenty-eight of his public documents treat, in w.hole or m part, of "the cooperatiqn Of the laity in the apostolate of the hierarchy." But it was left to Pius XII to declare as official Catholic Action an established form of the iay apostolate, operating ¯in the Church since 1584. In 1’948 he published the Apostolic Con.stitution Bis Saeculari, by, which’he decreed that, "the Sodalities "of Our Lady" are "in the fullest sense Catholic Action, under the auspi.ces and inspiration.of xhe ~le~sed Virgin Mary." ,The special significance of this decree lies in the fact that of. all the form} of Catholic. Action in the Church, the Marian Sodalities alone have been not 0nly approved by the Vicar of Christ, but, confirmed by an Apostolic Constitu.tion, one of the most authoritative declarations the Holy See. It was, for exa.mple~ an Apostolic Constitution.by which the Code o} Canon Law was promulgated in 1917, and the Assumption of the Blessed Virgin was defined, in 1950. Again in his Holy.~Year exhortatioh to the clergy of the world, .Pope Pius XII explici~tly and at .length re-commends, that priests 254 : September, 1952" , POPE PlUS XII AND OUR LADY should be devoted to the:Blessed Virgin’Mary Treating ~f chastity, l~’e Urges them to "trust in the protection of the Virgin Mother of God." On the subject of prayer. "they will every day recite the Holy Rosary." " And in the closing four paragraphs 6f the exhorta~ tion, he urges pries_ts to have recourse to their Mother in times of special trial. "When you meet serious difficulties in the p~tb.0f holi-ness and the exercise, of your ministry, turn to ~the Mother of the Eternal Priest and therefore to the loving Mother 6f all Catholic ¯ priests." For ’~Our Lady loves everyone with a most tender 10ve,. but she h~s a particular predilection for priests, beca,use they are the living image of Jesus. Christ." (A.A.S., 42, 701.) The Del~nitibn of Mar~j’s Assumption The greatest hondr which Plus XII has paid to the Mother of God and, on his own testimony, tl’ie crowning achievement of his pontificate was the definition of Ou~ ~,ady’s Assumption.. It is not commonly recognized how much this definition was due to the per-sonal interest ahd initiative of the present Sovereign Pontiff. T, he so-called "Assumptionist Movement" had been going on for almost a century., sinc~ the first petition of Queen Isabella of Spain. Peti-tions, to the number of 8,000,000 fr6m the faithful and 2700 from the bishops of the world had been sent to Rome. But, as Plus X -observed when asked to define the doctrine, "It still requires much . investigation." One of Plus XII’s first acts after, his election, was to ,cSmmission a group of scholars to assemble hnd¯analyze all the petitions for th~ ¯ d~finition ever received by the Holy See. After five years of research, the .results were made public in two volumes, 2171 pages, and the grou.ndwork for the definition Was laid. Another group of special-ists, the’ Pope later ~xplained, was appointed "at Our bidding, to ¯ study with the greatest diligence all the attestations, indications, and references in the common faith of the Church, regarding the bodily assumption of the Blessed Virgin into heaven." This meant going through practically the whole "teaching of’.t.he Chu~:ch, the Sacred Scriptures, the ancient liturgy, the writings of the Fathers and theo-logians," down the "centuries, to discover whether Our Lady’s Assumption into.heaven is part of the deposit of fait.h and therefore able to. be defir;ed as ~evealed doctrine. (A.A.S., 42, 77.4-5.) When this work was completed off May 1, 1946, the Pope sent to all the resident bishops in communion with Rome ~ private letter of inquiry, beginning with the Wgrds, "The ¯V~gin Mother of 255 JOHN A. HARDON ~ ¯ ¯ God," in which he proposed two questions: - ;’Weask you to inform Us to what extent, ac.cordi.ng to their f~iith an~l.piety, the clergy and ’faithful C0,.mmitted to yohr care, are~ devoted to the,Assumption of the Most Blessed Virgin 19iary.- "However,-what We especial19 Wish to learn from you, Verier-"~, able B~etl~r~’, i~ .whether you believe t.hat the ~bodily As.sumption of the Most Blessed Virgin can be proposed and ddfined as a dogma, of faith, and whetl~e’r you .personally, together’ycith your clergy-an.d people, desire that such a definition, should be made. (Osseroatore, Sept. 16-i7, 1_950.) - " ..The~ response was immediate and: enthusiastic. About thirteen hundred letterl were sent, and close to twelve huni:lred rec’eived..Of "~hese all but t~vopercent replied in.unquMified affirmati’ce to th~ pos;. s[bility and feasib.ility of the definition. Suc~’unanimi’ty, s~,’id an official iommentary, prior to a form~il ’definition, is.perhaps unique in ~he history of the Church, not excepting such doctri~{es as t.he Im- , maculate Conception and the Infallibility of the Pop.e. On the day following the solemn definition, the Holy F,’ather ¯ spgke to the, bishops who had ~c~m~ for the ceremony, 5’5.4in ail, th}~ la~rgest number assembled in Rome-since the .V~itican Council in 1870." His address was more of a fervent colioquy than a speech, ~,and began witb a personal reflect,on: "By the de’cree of Everlhst, in~ Wisdom, ~hos~.natu}e-is-goodness, We, though unworthy, who from Our earliest youth have been most de’coted to the Holy:Mother "of God, were dhosen to declare infallibly that the Blessed Virgin; Mo~he~ of~ God, preserved f~om the stain of original sin, has been assumed into heaven, body and soul.’" (A.A.S., 4~2, 784,.) ’He went on to describe the joy ~which he felt over the proclama-tion of thi’s new honor to Mary, and the assurance which it gave him thatoshe, 9n he~ part, would respond by obtaining @.r the world the three graces .~hich he believed were most needed a~ the present, time: u.niversal ~nd lasting pea~ce among ndtionsl the. r~tu}ri of.a }p.ikit of penance t.o..replace the preval’ent ~lbve of pleasure; and the renewal’of family life, stabilized wher~ divorce was common and mad~ fr~uifful where birth control was practiced. Through’gene~rations of war and godlessness, "thd World has been shaken to its’foundations’and torn in itsinnermost of~amdwork"; and,. exiept, fo~ the grace of G~d,, @hich cbmes through.Mary,, the foundations of.peace .~ill ~0t’ibe ~est, ablished,and ~he moral structtire o’f society" will not be repaired: ¯ ,256 - ’ "A.M.D.G.":f Dedica :ion..or Direc :ive? " Walte~ J. Ong, D.Y A KIND Of irresistible momentum;, as an expression becomes "D more and more. ~idely.~circ~lated in the form of a b~-wOrd, or ’ " motto, it ’tends to lose its original identity..There isan~exter: n.~ility atten~lant on all human, c~mmunication, which’ is’~ involved With the .external. senses~ and. sp~oken words and this externality be-conies o~1~ aggravaied on the lips of’~a ~rowd. By the time an pre~sign beconies widely quoted, its sense tends to" bg ~ontroll~t not ,by the purp6se of those..x~ho originally drafted it, and gave it its identity, but by the sl6i~tin~ kaleidoscope of external"conditions.) Thus Polonius’ "Though this be ma~lness,.’ye.t there is method. iri’t,’" when it is quoted tod~fiy,, takes its meani.nog f~om the c~rrent signification of method as fixed by our interests and way ofliving, not from wlqat Shakespeare meant w/~en .be’wrote it and Wh~t hi~ ".contemporaries understood. Today..’it is g~n?rally taken to~ mean. that H~a~let’~ madness was directed to some ulterior purpose. But, Sh~ikesp~are was. referring .rather.to the interior organization of the speech Hamlet~had just uttered--mad as it sbunded," this speech ga~e [~e~idence’of being coherent, of being logically .~ organized in the way speeches should be.. Literaiy hist9ry isstrewn ,with sto~k ex, pressions whose, meanings. o ~re lost in su~lq easy-going mi.sinterp,retations, This is true of secu-lar literature; but per.haps more of spiritual literature, for the for-tt~ nes of a spiritual expression are even moie precarious as the.very terms it deals in are more elusive,and "fraugl~t ~with deeper i~plica:: tions.. W.~hen we try to give them close’attention, to discover0..their real identity, spiriti~al sayings have a viay 6f tripping.us up unawares and ,the ,tripping up is" done not 0nly by whfit we might take ~or .recofidite spir!t.tial maxims but by what a~e downright spiritual commonplaces. It cbmes as a shock "for us to realize that the par-ticular manner in which We employ even so bdgic° a rhotto as the Ad majorem .Deigloriarn, or "To the greater glory of God," associ-ated with St. Ignatius of Loyola does not quite correkpond to the older use of the term." M’cire and more," th(s phrase h~s~come ~o be used as ~ motto or device which !s affixed as h’sdrt of. dedication to objects--to.,book.s, -257 WALTER d. ONG Review ?or Relfgfo~us perhaps, orto banners 6r to buildings. Certainl~,, against such pro-c~ dure no valid theological or ascetical (;bjeqtion can be urged. But it, is worth noting that this procedure. does represent a significant shift, in emphasis. It represents a kind of externalization, as "A.M. D.G." becomes a dedicatory mottO-for public proclamatio.n. In such ¯ cases’, the "A.M.D.G." is felt as appliedl !v the thing, used as a sort of spiritual rocket attachment to shoot the creature 6ff Godward. Certainly; this is asit should be. Still, it does not quite repre- Sent the basic Ignatian use which reserves the phrase rather’ for in-teri’or applica’tion and prefers.others f6r-publicity purposes. While it is true that the :’A.M.D.G." has "roots in Christian trhdition far older than St. Ignatius, so that we c~nnot expect’his" use to control the whole ~conomy of..the inaxim, nevertheless, since the maxim as it is hsed today traces.chiefly tO him, it is worth noting the nature of the current divergence. -. ~ To do so, we may start with an actual in~cident, Some years ago, a nqn-’CatholE friend of mine admonished me for not.putting :’A.M.D.G." at the head of my letters to him as, h~ s~id, all the other Jeguits who corresponded with him always did. Of course, in my letters to.him, I have used the initials ever since, but not without wondering whether the other Jesuits used to bludgeon me into the practice ’have not themselves been dragooned into .it first, by this intrepid promoter of desuit.confo~rmity. For the fact.is that not a one of the Jesuits I know normally writes "A.M.D.G." at the head Of his letters not when he writes to me, at. any rate. It is dimply .not the geneFal practice of Jesuits to do so, and apparently £ever has ¯ been. A strange fact, if "A.M,D.G.," is to be taken as a dedicatory motto. ¯ The reason is to be ~ou’ght in hist(~y .and tradition.. As is’we’ll known to readers of her c0rf~spondence, S(: Teresa of Avila had the practice of writing "Jesus’,’ at the top of her letters. An oddmotto, we may think. Not even a phrase, dust one w~rd.’ Still, this, and not "A.M.D.G.".is the motto with Ignatian"antecedents. It occurs over and over again at the head of St. Ignatius’ letters published in the Moni~rnenta Ignatiana, as "A.M.D.G." does not. Similarly, the seal of the,Society of Jesus from earlies~ times impre, ssed or printed on books or documents’or other 6bj~c~ts bears not "~I.M.D.G." ~t.all, but again this. simple word "Jesus," abbr,- ;¢iated ifi its firs~ three letters which, written in the Greek alphabet/ are simply the "IHS" known to everyone a~ the monogram of Our .258 Sgptember, 1952 "A.M.D.G." : DEDICATION OR DIRECTIVE? Lord. It is this seal, this ",Jesus," on the title,pages; and not the "A.M.D.G." which serves to identify,early 3esuitica. "3esus" is the dedication which is applied to objects. Things, like men, are to put on Ch.rist. This is one dedication, it ~hould be remarked," or one motto, which is both easy and thought-provoking. W~hat is more, as one .simple, mysterious word, it defies distortion. A second word might. offer a purchase for applying,pressure to this one and thus make dis- ~tortion p~ssibl~. But left~alone, the mysterious Name retains its self-possession. Unalloyed, isolated, the name’.of 3esus becomes proof against .the externalization which threatens everythin’g that human ekpression touches. Thus ~lesuits fail to use "A.M.D.G." to head their correspon-dende todaj" because such usage has’no place in"their tradition ~rom the very beginning. But this is far from saying that the "A.M.D. G." is not central to the Catholic tradition of spirituality which flows through the Society of desus. On the contrary,.the expression. -has its principal relevance and application at the ve.ry heart of the SpiFitfial Exercises of St. Ignatius, which define this tradition. The relevance here is deeply interi6r, for here the Ad majorern De~i,gtoriam isreferred to the individual.soul at what we may call its extreme dei~th. It concerns the crisis within the individual consciousness which is the moment of decision, the moment when we make up our mind, thecrisis so deep as to .precede not only exterior action ’but even interior ~ction as well, the crisis in which is set the act of the human will--"the selfless self of self," as Gerard Mariley Hopkins has it, "most strange, most still." ¯ As tl~eir title is at pains to explain, the entire Spiritual Exercises are focused at these strange, still depths of decision within the soul. They have as their purpose to enable a man to mak~ a decision as he should, without being swayed by things he should not be swayed by-7-"without being determined by any affection which might be badly ordered," the title of the Exercises states. St. Ignatius is at his most painstaking when, after, the first two "weeks" of 13repara-tion, he finally comes to discuss how, in order so to make a decision, the individual must keep his eyes fixed on God. The. discussion com~s~in the part of the Exercises called "Three Sorts of Hun~ility,;’ ~vhich bulks so large in his min~ that ignatiu.s does not treat it as a simple meditation in the way in ’which the material up to this.’ point has been treated. Rather, introducing it here, he says that this ma- 259, WALTER J. ONG - . Revieu~ for Religio~" terial on three sorts’ of humility is to be’pondered over the whole day through. . This material is the last item inthe Exercises before the "elec-tion" itself, the’making of the decision toward which the whole Ex-ercises are oriented. As theexercitarit leaves the three sorts of humil-ity to’ embark on tl~e election itself, the state of mind which.he, has, with God’s grace’, l~repared for himself is such that he iS now to take shoisrt"sc olffl eh ufmroimlit yG hoed c,o annsdid e~r.sf,r oSmt. ~ Ggnoadt iaul.os nene.v iIsnio tnhse. tlhaiss t1 o5fr etohce~ tchurpeae-’ tion with God in all its present richness, at the .point at,w.hich the ~ depths of theindividual soul are touched by the depths of revelation and of the Incarnation itself, which hereupon.becomes an inseparable part of the Christian’s Way.of making a choice. , ¯ In the last analysis here, so much is the sot~l to take its clue fro~ God and from God alone that the" fact that God has decided,on the Inchrnation, whidh means on a wa’y of doing things more difficult than might otherwise have been, pre~lisposes the soul to clutch to itself~ the difficulties rather than the easy things it. encounters. The great manifestation of God to the world, the Incarnation, asst. Paul insists (Phil. 2:6), began in an emptying-out of the Word, a step" toward difficulty as. for the first time. one of the Persons of the Bles-sed Trinity became .capable of suffering. " The soul, eye~ only on God, can never forget’this initial deter-minant and domimint.factor in the whole of the Redemption. Th~ resulting state 6f mind can be called indifference in that it regards directly God alone, ~a’nd~ not creatures. But in a sense,’it is ~not indifference, because, fn this vision of God, se~n in terms of faith and the Incarnation, created reality is now included by ~virtue of God’s own choice--Christ’s body and soul° are in the direct line of vi~i6n. They are testimony to. the fact that, for reasons we cannot fulJy comprehend, God Himself was not indifferent--He chose to "empty" Himself into a human body and s6ul, chose to be’able to suffer when this was not necessary at fill. The soul wants to copy God, Since He is the, Endto which means’a~re to be adapted, Regardifig,.creatures as means in the light of~natura~ reason alon.e, it can be indiffereht to them. But regarding them in t~he light.of revelation, the soul sees t~hat Christ’s use ,of m~ans involx~ed more °sufferin’g th~n ’seemed. necessary. The result is a permanent torque or bias in the soul, an inclina-tion tokv~rd what is difficult after the mariner ofChrist--an inclina-tion justifiable nevertheless,’ curiously enohgh, as indifference ,on th~ Sept’ember; 1952 . "’A.M.D.G.": DEDICATION OR DIRECTIVE? score’ that it is a torque induc~:d not by the ’mean~ at a.ll, but by the " End, Christ, Who is God.’ The inclination ¯is.mysterious and can-not be discussed fully here, but.its authenticity is certified by the fact th~it the difficulties v~e have in explaining it parallel ~thode we.have in explainingGod ’s c’h "o"ic e’ of mean.s, to. His end in the Redemption. This inclinatior~ cannot quit~ translate itself directly into action, for suffering is necessarily passiv$, and the activity involved in the ~ direct infliction’.of suffering; ;even on self,’ is not what’ St has in fi~ind, for he says nothing about it here. ’But the inclinhtion id none the less a positive inclination’, for in the meditation on, tb~ ""Two.Standards" although there is question of beingreceived in the ~ band of’those who efidure actual poverty and of.bearing injuries and embarrassments, St. Ignatius directs, the exercitaht to pray p0sitive)y and aqti~rely tO he.allowed-to undergo ~hese tbingsl The mixture of activity and passivity i] of a piec~ witl9 .Christ’s passion,° Which was undergone by ChriSt, notinflicted on Himself, but for which He offered Himself positively by an act of His human will, and whi~h~. w.a~ the.reby a~ welcome means when it was’ pre~ented to’ Him. Ulti-mately, t, he mystery here traces to the fact that the end is not suffer-ing, but God, but. that.by the Incarnation God became involved per-sonally in, suffering. ~Fhis inclination or bias toward what is difficult- is the matter of the third, sort of humility envisioned by St. Ignatius, and it is the exercitant has thus .descended deep into the mysteries of Chris-tianity to find the framework.for the making of a proper ’choi.ce that he encounters in full force~ the prescription Ad ~majorem Dei glbriam. Two .ways of making the election or.choice are reviewed by. St. Igna-tius,~ and, in both of the two the exercitant is. counseled tolet the determinant in the bfilance b’e.God’s greater g!o~ry. In the first way, the sohl is to consider before God concerning the alterr~atives Jr’is faced with, "what tehds more.to His praise and _glory.’I In "the sec.ond, jt is~again to consider what, .in a similar.case of ,4arious alter-natives, ’it would counsel anoth4r to do "for the greater glory of God." "Greater,"’it will be seen here, enters into,the~ scheme p~’ec.isely because there~ is qu(stion of comparing alternatives.. The famous :.expression is thus as central as it is to the tradit.ion, that comes to us through Sf. Ignatius because ~t.is insepar~bl~ engaged with the focal !gnatjan activity, of ma~ing a choice. That the expression, is thus polarized as a principle Of decision-rather than as,a dedication of ex-isting reality can be confirmed in this same part of the Exercises con- 261 WALTER.J. OI~IG Re,Jew,for Religious" ~erning the ’.’election." For, in this ve’~y context, when Ignatius comes to speak of something other than the making bf a choice, he drops.the "majorem’’" to say that man exists "for the glory of God" ("ad lDei gloriam" in the "Vulgate" version, that rendered by Father Andr~ de Freux, S.J., into Latin acceptable ~o ~enaissance humanists, which Ignatius could no~ write, but gone over and ap-proyed by th~ Sain~ himself.) or "~o praise God our L6rd" ("ad laudandum Deum Dominum nostrum," in the "Literal" version-made to keep close to St. Igna~ius’s Spanish by Father John Roo-thaan).. B~cause of the focus of the phrase’ as a principle of cfioice, in the ~’To the greater glory of God," it is the. "greater’.’ and not the "glory" Which receives th~ psychological stress, the glory being in a sense taken for granted: any action, and more particularly,any action done for God,. adds to God’s "accidental" glory, that is, adds some-thing’to created reality and activity which can be referred.to Him. This reference of the "greater" is eclipsed when the phrase ~s under-. stood simply as a dedication, and a puzzle easily results. F6r, simply as a dedication, how can "To the greater glory of God" be preferable to the simple declaration "To the glory of G d . If an object is ¯ devoted entirel~ to the glory of God, what more carl be asked. The puzzle here can g~ve rise to strange answers, expressed or implied. There is an American city in which’a’large Masonic temple standing opposite a much larger Catholic .university bears on its facade the dedication "To the glory of.God." ¯Most of the Catholic university’s students are condcious, of the more familiar "To. the greater, glory of God." Do they fix their attention on the "greater"’ so as to construe the umversity’s commitment to this motto as a brag, a gesture vaunting the umvetslty’s activtty in the face of that of the Freemason’s across the street? Nothing could be .fur.ther from "the truth or from the spirit animating St. Ignatius, but the interpre-tation ~s ~nwtmg m so far’as the fact is lost sight of that "A.M. D.G." applies primarily to the depths of one’s soul. Even ~here, it .is a principle for making ~hoices, not for Congratulating¯0urselves on past choicgs we have made~ .. The Spirkual Exercises are" the earliest bf Ignatius’ owfi major Writings, and they determine the c~se.of his further’written Work, as of his wh~le life. This determination makes it possible to observe. the workings of the phrase Ad’majorem Dei glorfam on an even~ larger field than that of the Ex~rcises’themselves. ~he lengthiest¯of, St. Ignatius’~ written works are the Constitutions o~ the Society, bf. 262 Sep.tember, 1952 A.M.D.G." : DEDICATION OR DIRECTIVEt -Jesus, and in these the Ad majorern Dei 9toriarn occurs so often hs’to_ becomd almost a refrain. It does not lose ire primary orientation here’. ’This orientation toward the choice of one among various alter-native means i~ patent enough when the phrase occurs in a place where the Constitutions do not determine a procedure in ¯detail but le~ive the determination to be made by the superio~ or by the subject in termg of the individual case--a thing they do far more often than persons who do not know them might believe, for’St. Ignatius, had a great distrust of strait-j~cketed procedhre. Here the Ad majorem D~i gtoriarn comes into its own, for it is posed explicitly as the in--’ strument and directive for action, for meeting a time of decision and making a choice. For this. it avails in great things and in small..It is to be the princii~Ie for decisions taken in the Gener~il CongFegatio.n of the v~hole Society of Jesus. which meets only on such important occa-si~) ns as that ~of the election of the General (Constitutfons, VIII, vii, 1). But it is also a principle of ordinary day-by-d@ life. ’The Jesuit in/his studies, wondering just what mixture of literary and spiritual conversation would be best with the Other students he is /brown with, is told that he must measure his decision here~ as General Congregation must me.asure its decisions, by what.ii~ each indi.vidual case is "ad inajorem Dei gl0riam’" (Constitutions, IV, iv, 6). Instances o’f like sort can be multiplied from thioughout the Constitutions. The Ad majorem Dei gloriam i.s s’imilarly oriented ~ioward choice when it occurs in the Constitutions in places where the alternatives are nc~t’left free but a definit~ policy decided upon. This becomes ~lear when t.he phrase is seen inthe light of what the Constitut, ions are-and how they were written. "’The Constitutions are not medit~i-tions or doctrinal instruction~, but directives for i~rocedure, and as ~uch they are of their very nature deter~ainations, maffers on whicfi the mind is made up, a decision taken. But if the~ are decisions, someone had ~o draft them in the. first place, and it was St. Ignatius "to wh6m the task M1." Theaccounts of St. Ignatius’ life leave no doubt that the making of these decisions wa~ no.t easy for ,St. Ign~- flus. In his own auto.biographer, as recounted to Father Luis ¯ zales, he’ tells how he. spent forty days coming to a decision on just two poin’ts a~one, and how at these times he was preoccupied singu-larly with God.~ Once th~ principle of choice is.given and ~ccepted 1The Testament of Ignatius L?tlola ..... taken down .... by Luis Gonzales,. trans, by E. M. Rix (London: Sands and Co ,,1900), p..196. ’ , ’ " 263 in the- full, it ~’~y’ ~till take .labor’to decide what .God’s will really is, al.though we bec6me moye. adept at this by spiritual maturity and by prayer. Hence, when the Cons’titutions prescribe--as.o they do so 0fteri’that it is s~perflffous to list pas’sag~s--t.hat a thin~ be done this way rather ~hah that way "forthe greater glory of God,~’ we have in the ~phrase aie~.m, iniscence of the labor Sf St. Ignatius;. an echo of~ " the deliberation prefaced to his act 6f clqoice, which,!i protracted per-~ -. manently in the, Constitutionk ," " Here it does se~m that the phrase becomes almost a dedication, and, in a certain sense, it really ~toes in so far as a dedication repre~- sents a kin~l of protraction of an act of the.v0:ili made in the pas.t. But if it is a dedication, it is on~ of a .speci~al ki~nd, which arises out 6f: What we.may, call a. choice-situation2. Ttie apparently tautologlcal "m..or~".is a permanent reminder of this fact. In this sense, ,the phrase is a dseful reminder of a ~tecision made". for God, a~.means of prol)ra~ting the decision arid of ke~pir~g our at-tention on Him. In this s.ense, too, used as a motto, the "A.M.D. ,G." is, perhaps .a little disconcerting in the way i,t.points to the in-. ,terior of otir owri hearts. , Inscribddon a’ buildin, g, it does more than point t’b t~e..bu!Iding ahd more than poinF the buildifig to God. ".It " ,~, points toour own interior lif4. In effect, it says that this" .object represents.’somehow a.ch6ice we’.have made @ith our eyes on God. So long as this’fact is kept in mind, the motto will hot be a per- ’functory label. ~XVe cannot reverse the~evolution*of the use of this ph~ase;~ even if we should want to. ,Changes in emphases such as this evolution t4presents.correspond to altered emphases within the real-i~ y a}ound us.andhave b~hind them psychological ani:t sociological’~ drives whichwe v~ould, be hard put to counter. But the ~trift toward externalization here i~ ~ome~thing W~ must always be ready to resisti. It is good to remihd,ours~elve~ that fhe-"A.M.D.G." is. basically a directive concerned with something deep Within usi .with a focus of our being whieh none but. God and ourselves dan touch’: It applies. }primarily not to buildings~nor to bi~oks nor to letters, but .~o the brink of’d4cision~within us. ’/To the greater glory of God."’is not-" " ,a mer~ label but the baring of. ohe’.s sdul. -TEN-YEAR, INDEX--LIMIT~:D SOPPLY .. "A limited number qf~copies of th~ Ten Year’Index ’of the ~EVIEW I~OR RELI-’ GIOUS (1942-1951) are_still’available at one dollar pdr"copy. Kiridl) eficlose pay-ment with the otder from REVIEW FOR ,RELIGIOUS "St. Mary’s College, Si. Marys, Kansas. 264- , .Questions and A s.wer The" advent of a pres~i~ential election alway~ occasions arguments abou~ the, duty of ~;ofing. Is there a mor~l obligation to ’vote; and if so does this affect ~eliglol,s as well ~s the lalfy? Can.you give us the answers to thes6 ,ques~fions :or at least references to articles Or~ books ,that ~:ontain fhe’ answers? ~ . Some years figo; precisely bechu~e of the arguments mentioned in this question, we asked Father Edwi~ F. Healy,~ S.J.,’ thenCe.professor of moral thq01’og)r ai.West Baden College, West Baden Spr!ngs, In-diana," and now at the. Gregorian .University, P~ome, to write an article onvoting. His very clear article, entitled "The (~uestioh of, Voting," was published in REVIEW FOR~ RELIGIOUS; III, 158ff. We. recommend the reread!ng Of this article,each el~ctionyear. For the benefit of those wh6 do’not have the article, here isa brief summar~r " of~the main points brought out b~z Father Healy: The .duty, of vgting, and of voting honestly and intelligei~tly, .is one part of,the individual’s duty to promoteothe ge,rieral welfare.,. Of thos~ who. do not vote, some are simply lazy/others"are disshtisfied With the’choice of ~andidates, others feel that for one reason or an-otBer their vote would be useless. And of those who do vot~,.many are not conscientious:, e.g., ~hey sell their vote to an unscrh15u10u~ .~ Ward’boss; or thdy vote only for .what seems t~ be t~ their own ad-" vantage, without thinking of the common good; or they vote with-out studying the dandidates and th~ issues. Bechuse so many either do not vote at allor do not vot~ consci- ’entiously, it .is important, says.Father Healy,.that eddcated, consci- "- enti6us citizens’vote, a~d that they. do so honestly (i.e., sincerely trying to elect one who will ptoinote the common welfare) and intel-ligeiitly (e.g., after studying the issues, andwith care that their vote will not be. lost thrgugh -some. mechanical defect in the. way .theY,. mark ~he b~llot, etc.).-" Regarding t-he ob!igafion, Father Heal~" says that in general.there’. ~ is a duty to vote and that,-in .~ very important ,election where votes ate .really. necessary to pro~ict the common good, this wofild be a serious obligati6n., There would be no; obligation, he says,, when " "~oting’w6uld involve a proportio"nately s~rious inconvenience or when a~ vote ~oul~t obviously be uMess--but he adds~ it should ¯ " 265 QuEsTIb.NS AND ANSWERS Revidw [or Religious riot easily be suppose~t that a vote is useless. Moreover,’ as h~ had ih-dicated earlier, in.his a.rticle, great-harm can regult when thousands stay away. from the polls on the plea that their vote¯ is useless. As regards re~ligious, and particularly Sisters, Father Healy points to. the fact that some peop!e are all too ready to believe that,they have no interest in public affairs. Hence. for them it is especially true that voting, even apart, from any consideration of the obliga’-, tion, is a means of giving good example: They sfaow others’that they.are interested in the general welfare and they encourage mgny to take a similar interest. Thus far, Father Healy As fbr othe~ r.eferences, the following may be of some help: In his book. Papal Pronouncements on the Political Order, Father Francis 3. Powers, C.S.V., bus a section on the "Du~y of Citi-zens to Participate in Public Affairs." In this section (n.n, 12, 16; 15, 17), are several pertinent quotations from Pius XII. In his dis-course to Catholic Women Workers, August 15, 1945, the Holy Father said: "When there is a question of the moral foundation of th’e family and the State, or the rights of’God and of the Church, e~’eryone, man or woman, of Whatever class or status, ha~ a strict. .obligation to utilize his political rights in the service, of a good cause." Later in.the same year (OctOber 21), in a.memorable ad-dress to Italian Catholic Women. he declared: "But in you~ social and political activity much depends on the legislation of the State and the administration of local bodies. Accordingly, the electoral b~illot in the hands of Catholic women is an important means of ful-filling her stric~ duty in consci~n[e, especially at the present hour." The following year, March 16, 1946, the, Pope instructed the: Lenten Preachers of Rome that "the .exercise of the right to vote is a grave responsibility, at least when there is involved a quesnon of electing those whdse office it will be to formulate tile constitution and laws of the country...particularly .those laws which affect, for ex-ample, tile sanctificatidn of feast days, marriage, the family, and ~chool, aiad. those which give direction, according to justice and equity, to the various phases of social life." Finall~r, in his.address tO the Congress of the "International- Union of Catholic Women’s Leagues, September 11’ 1.947, the Pope pointed to the supreme importance of elections in which there. is question of laws that concern divine worship, marriage, th~ fam-ily, and the social order:and he deplored the lack of organizat,0ns fbr 266 September," QUESTIONS AND ANSWERS educating the people° concerning these issues. Then. he added these " 4cords, which fire quoted by Fa.ther. Powers: "Heavy is, in consequ.e,nce,, the responsibility of anyone, roanor w6man; who possesses the rights of political election and above all in those places where religious interests are at ¯stake. Abstention’ is of it,elf in that case, as those who possess such right very well know, a ¯ " seribus and fatal sin of omission. On theother hand, tO make use, and good use, of thatrigbt is to work effectively: for the true good of-the peop!e; Jr’is to act as loyal d~fenders of God and of the Church.’;’ Among the statements made periodicaliy by the Bishops of the ]~dfiqinistr~tive Committees of ~he.N.C.W.C., one of the most mem-orable is thatof April 25. 1933, ’on the Present Crisis. This lengthy statement first ~Iehrly .outlines our crucial problems, then with equal’ clarity prescribes the remedies. Among the remedies is a paragraph captioned "Ou’r Duty of Voting," which reads as follows: °"In our form of government the obligation of bringing, about a reform of the social order rests upon citizens, who by.their votes give a mandate to legislators and executives. This makes ~vident a civic duty, and for~fis Catholics it is als0 a religious one. governed by the .virtue of 1~iety; that is, a certain filial piety toward our country which impel~ us to promote the reform of the social order by voting for competent and conscientious, men of high m6ral principle~." (Quoted from Our Bishops.Speak, by the Very Rev. Raphael M. Huber, O.F.M., Conv., p. 289. Regarding Our Bishops Speak and Papal Pronouncements" of the Political Order, see REVIEW FOR RELI-G~ OtJS, XI, 112.) We have previously suggested that it would be well to reread Father Healy’s article during this election year. Two other ~rticles that may. profitably be read are: "The Moral Obligations of V~ting," by Father John H. Schw’arz, in the American Ecclesiastical Revieva,.October, !941, pp. 289ff.; and. "Must ~ Vote?" by Father Bernard J. Mullen, C.PP.S.,. in’ the Catholic Mind, September, 1946, pp. 551ff. (Father Mullen’s article first app.eared in Nuntiu~ Aulae, July, 1946.) Both authors stress the duty of voting as a means of promoting the commofi gored and of showing love for one’s country. They.also stress the need of vo.ting intelligently., with a kr~owledge of the issues, and of voting in terms of the common good and not of me~ely selfish interests. Both, too, call a~ttentiop to the fa~[ that at time~ voting in-primaries is more effettive and more import~ant than.voting 267 QUESTIONS ANI~ AN~WER~ ,. ~Revie~’lor Religious ’ in ,the final election’s. Father Sclfwarz explicitly considtts tl~d obli2 gati6n of priests and religious, and on this point refers to a pastorh!~’ l~tter .by the late Archbishop John T. McNichoias: (9 documer~t ,tO which Father Mullen also" makes frequent refe~effce). Says Father : Schwarz: " - .. ,. ¯ ’.~ "In his Past~r’al Letter of 1939,.. The Dut~t of Voting,-Arch-bi~ hop’,McNicholas insisted, that the obligations ofvoting ar~ binding on sisters, priests, ’and members of the tiierarchy,as well as laymen. The religious stage, he note~, brdaks none of thebonds that bind ~one for the service and love of one’s’ coufitry." The’p~i~sts and sisters; indeed, are in general even more seriously bound, by, the ~duty of voting because, bf the example~tb~y set fo~ th~ laity and the students, who look upon~them as.modelS in ail phases of l~’fe?’ ’ " Father Mullen and Father Schwarz both take great.pains:~o t~y. to determine the conditions under which the obligation is serious, tbat’is; under painof mortal sin.. On this point it is worth not!no the remarks of Father ~hn C. Ford, S.J.,. when he.referred to"Father Schwarz’s article in’his, yearly survey of moral :theolog~r in T.heo-: .logical Studies, December, 1942, p. 584.. "There is no doubt," wrote Fatbe~ Ford, "that in the past it h~s not ~een sufficiently. brought home to the people, tha(.ifi’ our.fokm of gov~rrimeht ~¢e are not at liberty morally to neglect thi~ obvious means ot: promoiing the common ~6od. My.own impression is that in prefiching this obligation to the’ people (whether in the name of ’legal, justice, or of patriotism), it is wiser,..both, because of theoretical disputes, because of general prudential considerations, to omit the ithunders"of mort}al sin, and merely to insist on" the obligatioh~, without t.r~’ing tO distinguish.mortal from vehial." To summarize: There is in g~neral a dut) incumbe.nt on all citizens to Vote, and to do.so with" a knowledge ~of the issues and with a deslre’to promote thecommon good. It ig not easy to corn-’. pure the gravity of this obligation, indel~.endentl~r .of .~he. special cir-,, cumstances of tlarticular Me_ctions; n~vertheless, even though there were no striCt°obligation, religious should rea!!ze’that b~y Voting they exercise-th’e virtues of legal jumce and patriotism, that they thus exert some influence’on po!itical polictes that concern ~eade, the re-construction of the social order, etc., and they give good example to others. Consequently, whatever° m~aybe said of the obligation, all._ of us might make our own’ hese concluding words of Father Mul-lens article: -268 ’" , Sep te~ber; ,19 5 2..~ QUESTIONS AI~D?ANSWERS~ :, "The- true- Ca’thblit0 citizen.does not-, cont’rix~e’.to :do~ronly,’that~ wtfiehis’bf strjct ~obligation; r~it.her,, he should strive’:with, .all"his power to-better Cbnditions in ’his country." -Often the.power’-of "the b~llot’is the only. way in which this ’can-he"done ~ffectiWly.~ It is well to keep.in mind that ultimately temporal’well-being, which’ca~ be" secured through’the,use o~ the right to vote, is conducive’to greater facility in working out one’s eternal beatitude." , We’~xpecfa lar~e 9roup of postulants to enter’this year;~and we shall be obligedfo use part of the professed sid8 of the’ hous~ for sleeping quarters for’second year novices. Would this" interfere, in a~y way, wifh the canonical year of novitiate? ." The part of the h6use, set,-asid~ for "the use of the novices and ~onstituting the. canonical, novitiate is .determined upon by the major supefior. It may be-enlarged0r restricted as circumstances reggire~ Therb .is no objection,:’to "suCh changes in the material boundaries-of th’e novitiate, as 16ng as the professed membershav~ no contact with the-novices: This is forbidden by canon 564." "’ I~ is our custom to re~d Chrlsfiah Perfection ~y .Rodr~gg~z,~n~ we hsve b~eWd~ing so for ~S yesrs. If is a m~ffer of confinusl.~onfention whether the purpose intended by spirlfu~l resdlng is ~ff~ined in resdihg work fh~f h~s excellent teething but is so b~dl9 presentedto modern ~ou~h~end elders. .Would it be re~soneble to substitute 6ther ~sc~tic~l classics such 8s de Ponte, Grou, Ssudre~u, end the like? We sgppose that the custom of reading R~driguez is very, com~ mon .amon~ modern .religious, at least in the novitiate. ~nd Ou~ Holy Father, Pope pius XI, in His Apostolic Letter "Unjgenitus Dei Filius’," ,March .19, 1924, recommended it to all religious, men in these words: "Extremely help~ui to this end will.be th~ reading’and consideration o~. the #ritings o£ St. Bernard, of the Seraphic, Doctor Bo~ventu~e, and o~ Alphonsus Rodriguez, as well ~as of those" spiF-ituM’masters. who are special ornaments of each particular institute. Time has not only failed to di~ 0r lessen ~he ~rce and e~ca~y these teachers/but ha~ ey~q .h~ightened their value in thSs.-0~r, day," is not advisabl~ £o~ p~o~s~ed religious as a m~tte~ ascetics o~ the middle ages had a saying, q~otidiana uile~c~nt, which We. m~y" trafislate .practically as "Things used’-eve~, da~ l~eitheir 269 "QUESTIONS AND ANswISR~ - Review for Religious o. ’ charon." . While this is not trtie of the Sacred Writings, parl~ichlatly of the New Testamen~t,.and of~that,immortal classic, The Imitation of Christ, it can readily be applied to ascetical literature-such as Chdstian Perfecti6n. " Hence, it would be wise, after the novitiate at~ least, to vary.the reading of Rodriguez’s cla’ssic with~ ~he writings of other ascetical ~nasterpieces such as those mentioned by Pope Plus XI’, and in our question. m24--. Ourhablt is unduly heavy, and has a lined bodice. Externally there would be no chancje if this lining was removed. Mu~t our Superior Gen-~ era l go "throucjho our cjeneral cha pier with this, and finally to the Cong~ecja= lion of Relicjious? ~ If it were a question of making a change in the external habit, the proper procedure woul~l be to present .the matter t0 th,e general .. chapter for its’ consideration, and if a majority approved, of the change,, the favor would ultimately be asked of the Sacred Congrega-tion of ReligiouL However, since there"is question merely of the removal of a lining which’does not change the .external appearance of the habit in any way, we think that it will be sufficient to present the m~i~ter to the general chapter, and if ’the 0majority~ ap, prove the-change, it may be maple without referring the matter, to the’ S’acred Congregation- of Religidus. Are,~all indulgences without excbption, applldable to the,Souls in .Purcjar tory? , N~, they are. no’t. Canon 930 tells us that "No one gaining indulge~nces can apply them to other living persons; but ~11’ indul~ gences granted by the Roman’Pontiff’are applicable to thd Souls in Purgatory unless the contrary is evide,nt."-’ On the Other hand, canon 913, § 2 states positively that ~per.sons~ inferior to the Roman Pontiff. c~nnot.grant indulgences applicable to the dead. Hence all indul-gences granted by the Roman Pontiff may be applied to the Souls in Purgatory unless some such statement as "for the living only", is at-tached to the i~dulgence. Local o’rdinaries, ,however, such a~ bishops and vicars apostolic and the lik~,’’who are empowered by.the C6de of Canon Law to grant indulgences urlder certain circumsti~nces, can-not make these indulgences applicable, to. the decdased. ~26~o . A friend and benefactor of-our community remembered us in his, will 270 September, 1952 .. ’ QUESTIONS AND ANSWERS ~y making us a b~quest of $2500° "for 50 Masses for ~:ive consecutive ¯ yea[s/’ Knowing how easdy such.obhgahons are forgotten, we deslre’to have 250 Masses offered~for the.repose of his soul at once. May we do so without observing the five~ year peri.od? .. No, you may not ~to so of your own accord. Though your motive may be pra, iseworthy,, still the Church,is m.o.st meticulous in ¯ c~rrying out the specific wishes’of benefactors, as canon 1514 of her Code.of Canon:Law tells us: "The wishes of .tile faithful who g!ve or leave their goods to pious causes, whether by an ~act inter vireos or by one,roortis causa, are to be carried out most .diligently even ~e-~ ¯ g~rdi.ng them~inner 6f ~idmini~terin~ and spendih.g the gifts:" And canon 1’517 reserves any reduction, restriction, or change 6f last wills to the Holy See alone. ---27m ’A certain lay person ~has long had.a stroncj desire to be a rellglou,s but’, beca~Jse of circumstances, has been unable tofulfill that d~slre and, apart. ~ ~frhomat’a t mheir adceles; ihree- pisrc n~boatb ilny snpevireer dw,i llb~y Is G thoisd l?ac k o~f . , ~ p p o , r t u n i t y a s ¯ign ’In his treatise on the religious-life Francis .Suarez very aptly? obseives.that the Hsly Sl~irit often prompts desires that He does not wish.fulfilled. We have a Scriptural example of.this in God’s com-mand to Abraham to sacrifice,his son Isaac. God did not a’ctually want’the death of~Isaac: what He wanted was tf!.e spirit of sacrific~ in Abraham. ~n much the sameway, the Holy Ghost f~ters holy desires which are intended, not for fulfillment, but s~mpl~r for the sanctification Of the individual to whom they are given. There are in theworld many holy pegple who long to enter reli- -gion. but cannot do so. Certainly, if they cannot become religious, they do not hhve a religious vocation in the full sense of the word: nevertheless their longing is undoubtedly from God when it helps them to lead a holy life. in religion, too:.there are many to whom God g~ve.s unrealizable desires for their own. sanctificatiqn. For ex-ample, some desire to go on the foreign missions; others dehire to enter a contemplative order. Even though the fulfillment of th~se desires may be impossible, or inadvisable, ~hey may be prompted by G’od. Tli best test seems to be their fruits. If the desires tend to .-one’s sanctification, .there is every ieason to believe that they are of divine origin;., on the other hand, if the inability to fulfill them leads to bitterness, co~aplaints,, and so forth, the desires are either not of divine origin or-they are graces that have been prevented from reaping.their di;cinel.yAntended fr’uits. , ~ 271 [For"tb~ most part. these fiotices" ire .purely desciipt.i~.e., based 9P a cu. rgory, exam-i in~ti~ of th~ books listed.] ¯ ~pOSTLESH,~P oFLP_R~Y.ER, 5.1.5 East Fordi~’~n "Road, New¯ York. 5 T~he EteFni~l Shepherd. By ThomasH. Moore, S.J. Ac~llec~iori: of ~hort ineditatibns 6n. the life:of.Our .Ld~d."televized" by .th.e edi-. tor of the Messenger of~the Sacred Hei~rL Pp: 82..[ i" (.Cloth) $2.00;’ (Paper) $1.50. BRUC-E’PUBLISHING CO;, 400 Broadway, Milwaukee I, Wisconsih, .~ Cathedrals in the Wilderness. By J.Herman Schauinger. "The story of BenediCt Joseph Flaget, pioneer bishqp, .wh.ose zeal:_ ,.vigor, and exploits hs leader of the vast fkontier diocese of Bardstown won " for’him’the title ’Patriarch of the West.’ "- Pp. xiii + 834: $4.00. Stirri’ng the’Era’bets: t~yJ. E. Moffa~t. S.J. Brief readings an.d’ meditations, for religious. - ’~With all our .good. will, our human nature is weak and prone to forget-something at .least. of the dignity. and sanctity .of our vocation and its~correspondin’g obligatiofis.. It i~ Wholesome,-. therefore,, from time to time to ’stir those embers’ and fan. City of Saint Louis (Mo.), http://www.geonames.org/4407084 http://cdm17321.contentdm.oclc.org/cdm/ref/collection/rfr/id/216 |