Review for Religious - Issue 15.6 (November 1956)

Issue 15.6 of the Review for Religious, 1956.

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Review for Religious - Issue 15.6 (November 1956)
author_facet Missouri Province of the Society of Jesus
author_sort Missouri Province of the Society of Jesus
title Review for Religious - Issue 15.6 (November 1956)
title_short Review for Religious - Issue 15.6 (November 1956)
title_full Review for Religious - Issue 15.6 (November 1956)
title_fullStr Review for Religious - Issue 15.6 (November 1956)
title_full_unstemmed Review for Religious - Issue 15.6 (November 1956)
title_sort review for religious - issue 15.6 (november 1956)
description Issue 15.6 of the Review for Religious, 1956.
publisher Saint Louis University Libraries Digitization Center
publishDate 1956
url http://cdm17321.contentdm.oclc.org/cdm/ref/collection/rfr/id/307
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spelling sluoai_rfr-307 Review for Religious - Issue 15.6 (November 1956) Missouri Province of the Society of Jesus Jesuits -- Periodicals; Monasticism and religious orders -- Periodicals. Gallen Issue 15.6 of the Review for Religious, 1956. 1956-11-15 2012-05 PDF RfR.15.6.1956.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 Review for Religious ~OVEMBER 15, 1956 Cloister of Congregations ...... Joseph F. Gallen Zeal for Souls ¯ " c.A. Herbst Sisters’ RefreafsIVI ........ Thomas Dubay The Religious Life ......... Roman Congregations Book Reviews New Business Address index for 1956 VOLUME XV " No. (5 Ri::VI.I::W FOR RI::::LIGIOUS VOLUME XV NOVEMBER, 19 5 6 NUMBER 6 CONTENTS NEW BUSINESS ADDRESS ................ 281 CLOISTER OF CONGREGATIONS-~Joseph F. Gallen, ’S.,J 2..8.2... ZEAL FOR SOULS--C. A. Herbst, S.J ............. 295 SISTERS’ RETREATS---VI----Thomas Dubay, S.M: ....3.0..1. GUIDANCE FOR RELIGIOUS ............... 308 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE"0 ".. 3..09 B(~OK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.3. West Baden College West Baden Springs, Indiana ............. 3~8 INDEX FOR VOLUME XV ................ 334 REVIEW FOR RELIGIOUS, November, 1956. Vol. XV, No. 6. Published bi-monthly: ,January, March, May, ,July, September, and November, at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary’s College St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter, ,January 15, 1942, at the Post Office, Topeka, Kansas, under ~he act of March 3, 1879. Editorial Board: Augustine G. Ellard, S.‘j., Gerald Kelly, S.J., Henry Willmering, S.J. Literary Editor: Edwin F. Falteisek, S.J. Publishing rights reserved by REVIEW FOR RELIGIOUS. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed it. U. S. A. Please send all renewals and new subscriptions to: Review For Religious, 3115 South Grand Boulevard, St. Louis 18, Missouri Our New Business , clress When we were preparing to publish the REVIEW, we arranged to have the College Press, in Topeka, do the printing and distribut-ing. For fifteen years the editors and the College Press have worked together in the closest harmony. We have literally shared both heart-aches and joys. The heartaches were mostly brought about by the difficulties of the war years: for example, as we published each num-be~ we wondered how we would get enough paper for printing the next. The joys consisted, among other things, in getting the REVIEW out regularly and on time, despite the difficulties, and in the realiza-tion that this new apostolate for religious seemed to be appreciated. Please send all renewals and new subscriptions to REVIEW FOR RELIGIOUS 3115 South Grand Boulevard St. Louis 18, Missouri This is our new business address During all these fifteen years, Mr. J. W. Orr, owner of the Col-lege Press, and his assistants, have given the REVIEW the best they had; and that was very good, indeed. But the time has come when we must make new publishing arrangements. The reason for this is purely an "act of God," as far as both the editors and the College Press are concerned. There has been no break in the harmony that has always characterized our collaboration. Fortunately for us, the publishing department of the Queen’s Work has agreed to take over the publication of the REVIEW. Be-ginning with the next volume, the RE~rIEW will be printed and dis-tributed by the Queen’s Work. Obviously, the new publishers can-~ not wait till the last deadline to begin making addresses and keeping records. For this reason, please note the announcement in the center of this page and follow it exactly. The editors are deeply grateful to the College Press for past col-laboration and to the Queen’s Work for taking over the burden. 281 Cloist:er ot: Congrega!:ions ,Joseph F. Gallen, S.J. I. Introduction. All the canons on common cloister apply to all congregations, i. e., institutes of simple vows, whether of men or women, clerical or lay, pontifical or’’ diocesan, with the exception of c. 607, which treats of religious women going out of the convent alone. To lessen the complications in this highly detailed matter and to avoid the constant repetition of awkward phrases such as, "those of the opposite sex," the article explains and applies common cloister with reference to congregations of religious women. II. r~tpes of cloister. Papal cloister exists in all orders of men and women. Formerly it existed in the case of women only in mon-asteries of nuns that actually had solemn vows, but this was changed by the apostolic constitution Sponsa Christi.1 Cloister of this type is called papal because it is prescribed by papal ,(canon) law and its violation is punished by papal penalties, i. e., penalties enacted in the Code of Canon Law. Common or episcopal cloister is that imposed by canon law on all religious congregations (institutes of simple vows) of men and women. The name common is due to the fact that this cloister is less strict than papal, especially the papal cloister of nuns. This type of cloister was termed episcopal before .the Code of Canon Law. The same expression is still used, aIthough less frequently, because in the law of the code the local ordinary ex-ercises supervision over the exact observance of common cloister and may enforce its observance with canonical penalties (c. 604, § 3). Statutor~t or disciplinary is cloister insofar as it is prescribed by ¯ the particular Rule and constitutions; active, insofar as it forbids leaving the house; passive, insofar as it forbids the entrance of ex-terns into the cloistered parts; material, the cloistered parts of the house; formal, the laws of the code by which the going out of the religious or the entrance of externs is forbidden and regulated. III. Definition, purpose, obligation. The meaning, of common cloister is that the religious do not leave the house without the per~ mission of the superior according to the constitutions nor regularly receive any person of the other sex in the part of the house reserved for the community. The primary purpose of cloister is the preser-vation of the virtue of chastity. Under this aspect cloister frees the 1. Bouscaren, Canon Law Digest, III, 221-52. 282 CLOISTER OF CONGREGATIONS’ religious from many temptations, protects the good name of the institute and of the religious state, and prevents scandals, suspicion, and harmful gossip even among the inquisitorial and hostile. Cloister is also an element of the external or canonical contemplative life. Its purpose under this heading is to develop and intensify a truly prayerful, interior, and spiritual 1ire’by withdrawing the religious from an atmosphere of worldliness and distraction and surround-ing her with one of tranquillity, peace and recollection. Cloister is likewise a habitual exercise of mortification and penance, an aid to the preservation of religious discipline in general, and of conspicuous practical utility for persevering study and labor. The mere statement of these aims reveals the value of a cloister that is intelligently en-acted and faithfully observed both in external action and interior purpose. It must be admitted, however, that the modern apostolate demands that at least very many sisters go out of the cloister more frequently and remain out of it for much longer periods daily than in the past. This age, therefore, requires a rigorously cloistered heart rather than a mere cloistered convent, a soul immutably turned to God in love rather than a mere veiled face, sincere detachment rather than mere walls and locked doors, a true interior life rather than mere external protection, and the double barrier of habitual prayer and mortification rather than the double grille. It is an aged canonical maxim that as the fish is lifeless without water so the monk with-out his monastery. I am of the opinion that we must modernize this venerable figure and demand of the religious an amphibious spiritual life. Common cloister is obligatory from c. 604, § 1, on all congre-gations. The constitutions of some institutes of simple vows give the impression either of error or inaccuracy in stating that cloister is not of obligation. It is true that papal cloister is not of obligation for congregations and that it is stricter than common cloister, but the latter is obligatory on all congregations. Both papal and com-mon cloister exist only in canonically erected formal and non-formal religious houses.2 Cloister does not demand that the institute be the proprietor of the house. Neither papal nor common cloister exists in canonically filial houses, summer villas and vacation houses, houses that are not completely erected materially, a house in which the community is not yet residing, nor in a temporary residence, e. g., a house rented and used while the religious house is being renovated. 2. Cf. cc. 597, § 1; 604, § 1; Berutti, De Religiosis, 268; Vromant, De Personis, n. 429. 283 JOSEPH F. ~ALLEN Review for Religious Cloister begins as soon as the community has taken up residence in a canonically erected house, but the precise moment is determined by the higher superior when such residence is begun, gradually. From custom or the enactments of the general chapter or higher superiors, the regulations of common cloister will and should be observed also in filial houses, temporary residences, and even more strictly in vaca-tion houses. IV. Cloistered parts of the house. The parts of the house des-tined for the exclusive use of the religious are those that are to be placed within common cloister. In constitutions approved by the Holy See, these ordinarily are the cells or dormitories, the infirmary, and the refectory. The community room, kitchen, and pantry are sometimes placed within cloister. The cloistered parts of the house are usually determined in the constitutions of sisters. Added deter-minations, the settlement of doubtful cases, the determination of the parts to be cloistered when these are not designated in the con-stitutions, from analogy with c. 597, § 3, appertain to. higher su-periors and the general chapter. The same authorities have the right of changing the boundaries of cloister permanently, except those determined in the constitutions, and may change also these tempor-arily. A proportionate reason is required for either change. V. Doors and locks of cloister. The constitutions of some con-gregations of sisters contain the enactment that the convent doors are to be locked at night and the keys given to the superior. This en-actment undoubtedly has its origin in the norm for the papal cloister of nuns: "The keys of the cloister shall be in the hands of the su-perioress night and day; and she shall give them to certain desig-nated nuns when there is need.’’3 Frequently enough the constitu-tions of nuns add to this norm by prescribing that the cloister doors are to have two distinct locks, and these may also be supplemented by bolts and bars. Some orders also command that at night the keys of the two distinct locks are to be put into a box, which it-self is secured by two distinct locks. The keys of the" latter are to be given to two nuns, so that the presence of both is required to open the box. The minimum requisite of such enactments is exit doors that can be opened from the inside only by a key. I believe that a com-petent and conscientious American fire inspector would be apt to object to such exit doors. Building and fire prevention codes and practices in the United States appertain especially to local civil or- 3. Bouscaren, Canon Law Digest, I, 319. 284 November, 1956 CLOISTER OF CONGREGATIONS dinance and authority, and it would be prudent to consult these in the present question. The National Fire Protection Ass6ciation states that its standards "... are widely used by law enforcing authOrities in addition to their general use as gu!des to fire safety.TM In its pamphl~t, Building Exits Code, this association states: "All doors used in connection with exits shall be so arranged as to be always readily opened from the side from which egress is made. Locks, if provided, shall not require a key to operate from the inside~ Latches or other releasing device~ to 6pen doors shall .be of simple types, the method of operation of which is obvious even in darkness.’’6 This standard is not specifically hplSlied to such residences as convents or religious houses in general, but it is extended to very similar resi-dences, e. g., apartment houses, which are defined as "... residence buildings providin~ sleeping accommodations for 20 or more per-sons, such as cbnventiorial apartments, tenement houses, lodging houses, dormitories, multi-family, houses, etc.’’6 VI. Admission only of the male sex forbidden (c. 604, § 1). By the code, only the entrance of those of the’opposite sex into the cloistered parts is forbidden. Insofar as the entrance of the same sex-is prohibited in any congregation, the obligation is merely of the constitutions. Both the purpose of cloister and ordinary charity demand that even the same sex should not be admitted in a way that would unreasonably disturb the work, recollection, and. espe-cially the privacy of the religious. VII. Exemptions from the prohibition of entrance (cc. 604, § 1; 600; 598, § 2). Can. 604, § 1, extends to common cloister the exemptions given for papal cloister in cc. 600 and 598, § 2, Since these exemptions were enacted for papal cloister, they are not. inl~er~ preted entirely in the same sense when applied to common cloister. Those exempted by cc. 600 and 598, § 2 are: 1. The local ordinary or his delegate for the canonical oisitation. It is sufficient for his examination of the cloister that he be accom-panied by sisters, either two or one, preferably the superior.. 2. Priests to administer the sacraments or to assist the dying. For a just and reasonable cause, any man or.boy may be admitted into common.~ loister. The administration of any sacrament and the assistance of .the .dying are evidently just causes, and therefore any priest, may be. admitted into common .cloister for these reasons. "4. Building Exits ~6~ (Boston: National Fire’Protection Association, 12th ed., 1952, reprinted 1955), back of front cover. ." "- ¯ ~ 5. Ibid., n~ 50’3 ......r.," ~.:", " : . .. ; ~’~ ~, ~ ’~ , 6. Ibid., nn. 2800, 2812. 28.5 JOSEPH F. GALLEN Review for Religious 3. Those who hold the supreme power in the state, with their wines and retinue, and cardinalL with their retinue. This exemption isnot too prattical, and. for that reas6n is omitted in many constitu-tionsi While actually in power, even if not Catholics, kings, em-perors, presidents.of republics, the governors of our states with their wives and retinue, and cardinals with their retinu~ may enter the cloister in ahy country, even outside their own country or state. This exerription does not apply to those Who have been elected to but have not a~ yet entered on the office of supreme power, nor to persons who held supreme power in the past but do not hold it now, nor to cabinet members, senators, and congressmen. The dignity of all of these, however, would be a sufficient reason for their admission into" Common"cloister. A wife in the sense of this canon is one who is commonly held as such,’ even though the marriage is invalid, e. g., because of a previous marriage. She and her. retinue may be ad-mi_ tted into the common cloister of men (c. 598, § 2). The same is true of a woman who holds,the supreme power in the state, with her .retinue. The code does .not forbid the entrance of a woman into the common cloister of religious women. 4. The superior may, with proper precautions, admit doctors, surgeons,, and others whose services are neCessar~j. There is evidently a just and teasonable cause fbr the admission of all of these. 5. Others mdy be admitted for a just and reasonable cause in the judgment of the superior, the proper’l~recautions always being ob-served (c. 604, § 1). This legislation is directly on common cloister and gives the general norm for the admission of men and boys iiato the common cloister of women. It is a sufficient norm in itself; and it is very difficult’to.see the .utility of the code’s extension of cc. 600 and" 598, § 2, as enumerated above, to common cloister. There is obviously a just and reasonable cause for the admission of all of those listed above from these two canons. The proper precautions may be determined in ~the constitutions. If not,- it "is sufficient thata sister, preferably the local superior or an official, accompany any man admitted to the cloister. This is also true of a priest hdmitted for the confessions of’the sick. It is sometimes specified that the door of ’the room is to be left open while the confession is being heard. This is not always possible because of the smallness bf the room and of the adjoining corridor. No one of the. opposite sex should be .permitted to remain in the cloister longer than is necessary. Men or boys may be admitted into the common clbister of wo- 286 November, CLOISTER Ol~ CONGRI~GATIbNS the house. sister m. ay Permission ticular, or the code. men for a just and reasonable cause, which is less than a serious or grave cause. Therefore, a father, brother, or close male relative may be permitted to enter the infirmary to see a sister who is ill. Greater rea-sons, such as the.preceding and the administration of the sacraments, should be required for admission into a section devoted to the dor-mitories or cells of the sisters than into other parts of the cloister. Lesser reasons are sufficient for the admission of women and girls into the cloister when their entrance is forbidden by~ the constitutions. Particular constitutions may licitly demand more serious reasons than those required by the code for the admission of men and those commonly demanded for the admission of women. All superiors are competent to permit entrance into the cloister. 6. Male professors. According to the modern practice of the Sacred Congregation of Religious, neither the constitutions nor the custom of the instit.ute is to permit the admission of lay male pro-fessors into the cloister for the instruction of the sisters in letters or arts. When judged really necessary and not opposed b~; the local ordinary, such instructors are to teach in places outside the cloister. The mother general is to determine the precautions .necessary to avoid all danger and suspicion.7 ¯ VIII. Going out of the conoent (c. 606, § 1). Canon law does not forbid sisters to leave the house withotit the permission of su-periors but presupposes that this prohibition is contained in the con-stitutions; and in c. 606, § 1 obliges superiors to take care that the constitutions are exactly, observed with regard to subjects leaving By the law of the constitutions and universal usage, no leave the convent without the permission of the superior. may be explicit, implicit, tacit, reasonably presumed,, par-general. A violation is only of the constitutions, nQt of In the law of common cloister as understood in the code and generally practiced, sisters are permitted to leave the convent for any reasonable cause, e. g., for anything that is necessary, useful, or con-ducive to the special purpose and works of the cgngregation, for medical and dental care, spiritual reasons such as going to con~fession, for shopping, for reasonable recreation such as a walk, for works of charity such as attendance at funerals and the visiting of bereaved families, of sick, sisters, women, and children, and for reasons de-manded .by ordinaiy courtesy and politeness. They should not be permitted to go.out for reasons that are idle, u.nbscomin~,, harmful to the religious spirit, or illicit .... 7. Cf. Norraae of 190l, n. 173. JOSEPH F~ GA.iLEN Regigto ttor Religious Law is .a reasonable norm of conduct; and therefore the request to go out, even for such a spiritual purpose as confession, should be reasonable. Furthermore, in granting the right "of approaching an occasional confessor, canon law gives no exemption whatever from religious discipline. It is unreasonable to expect permission to leave ~he convent,, especially if this is frequent or habitual, to go to a con-fessor who lives at a notable distance, when appreciable exigense would be necessary, or when the sister would to any degree have to be ex-cused from her assigned work. ~. There is no doubt that a congregation, may have a stricter com-mon cloister than that demanded by the code and that cloister con-tributes to freedom from temptation, dangers of the world, and’dis-tractions, and tends to foster a real interior life. Cloister, however, should not be obstructive of the special purpose of the institute nor such as to induce an artificial, inconsistent, or formalistic observance. Everything in an institute should be in agreement with and subordin-ated to its purpose. Some congregations were founded in an age that could not conceive a religious woman without papal cloister. Others took papal cloister as a fairly close model for the norms of their own constitutions. In congregations cloister should be capable of:.!unstrained observance within the framework of the purpose, works, and ordinary daily lives of the rellgiou’s. The local superior gives permission to leave’ the ’conven(, except for the cases that in some institutes are reserved’to higher Superiors by the constitutions or custom. The constitutions frequently forbid Sisters to visit private homes, and especially to eat or drink in them Without special permission. In a few institutes, this permission is r~served to higher superiors. Some constitutions specify that the permission of the local superior is sufficient to visit hoUses of the congregation in the vicinity, but a few demand tpheerm ~~ "s s"ton of the fi~’gher superior. Constitutions quite often prescribe that a sister must 15~iVe another sister as companion when going to a do~t0ro~ dentist fo~’treatment..’There is also a frequent piohibition aga.in~t visiting house~ of priests without necessity, permission, and a sister com-p’~ inion~ ’-’," ’ ..... ~" It’i~ould be advisable to consider the temper, ing. of" the prohi-l~ itiona~ainst eating and drinking in private homes With"~egard to the occasions when a light lunch or hot or cold dri~{I~ could not b’e ~efused without’ appearing discourteous and impolitel There can be ’n(~<obJection to the universal practice 8f a sister"~ompa~iion in visits to a doctor and of the presence of the c~mpa’n~Sn"~" afi{r physi- 288 " " " " ...... "’ November, 1956 ¯ CLOISTER OF CONGRI~GATIONS cal examination, but some aspects of the practice are questionable. An interview with the superior, when she is the companion, will quite frequently be of assistance to the doctor. However, any patient, even if a novice or postulant, should be allowed to describe and ’to bd questioned herself on her own symptoms. I see no reason why part of the interview cannot be alone with the doctor. The latter will then be freer, at least in some casds, in asking his questions; and the sister especially will have greater freedom in answering his questions and describing her case. We all have a n~tural reticence, about some physical ills or at least some aspects of them. This natural reticence can and should be respected. The religious life is not the annihilation of individual privacy, and the lack of reasonable privacy is a quite constant torture to many religious. IX. Goin9 out alone (c. 607). This canon commands superiors and local ordinaries to exert careful vigilance that sisters do not go out of their convent alone except in a case of necessity. A violation here also will be merely of the constitutions, not of the code, Admitted cases of necessity are such as that of sisters nursing the sick in private homes, the transaction of important and Urgent business at a time when a companion cannot be secured, and, in some circumstances, sis-ters who are studying or teaching in colleges and universities. The prohibition of going out alone is rather strictly observed in the United States. It is also evident that a companion should be more strictly demanded when a sister will be out at nightfall. The code leaves the specification of the companion to the constitutions, which or-dinarily enact that the companion is to’be another sister whenever possible, otherwise a woman or girl. Can, 607 applies only to re-ligious women, but a similar prescription of having a companion can exist in congregations of men from the law of their own constitu-tions. X. Dwelling outside a fiouse or: the con~Ire~latior~ (c. 606, § 2). A stay of at least one night outside any house of one’s own institute, even if for sickness and in the hospital or institution of another re-ligious congregation, is required and is stifficient t6 come under the pr~ovisions of c. 606, § 2. Superiors ’of all institutes are forbidden by this canon to p~rmit such an absehd~ except° for:-ajust and Serioh~" reason and for as brief a pdrioi:I as possible. -Examples;of such are physical or mental Sickness~ that" ~arinot be p.’r0Pe’rly" Chr~l:’f6i otherwise, sdrious illness of pa~enfs or close relativeS;" thd se~tlin~"6f some important business or serious dispu[e or trouble in° one’s, f~iinily, ordination and .first: Mass, reception?::ok religious~ pr’6fession of close JOSEPH F.. GALLEN Retffew /:or Religious relatives or friends, an event such as the silver or golden wedding anniversary of parents, and educational or medical meetings or con-ventions. Particular constitutions or .customs may licitly restrict these reasons. Vacations during which the religious lives outside the houses of the institute, e. g., at the home of parents, cannot be said to be certainly abrogated by this canon. It is certain that the canon does not favor such vacations, which are considered by several canoni-cal authors to be foreign to the religious state and to be tolerated only if it would be too ditficult to abolish the practice and then for the briefest period possible. Such vacations are forbidden by the law of common life when granted only to those who. can secure the ex-penses from their families or friends. No absence is to be permitted for a period longer than the just and serious cause reasonably de-mands. For an absence of more than six months, except for study or work within the scope of the institute, the permission of the Holy See is always required, even for members of diocesan congregations. Study includes private study, e. g., in a library or archives. A sister who is living outside her institute for study or work should reside, from analogy with c. 587, § 4, in a convent of another institute or in a similar house. The exemption for work would permit a sister of a teaching congregation to be assigned to teach in an educational establishment, even though she would not reside in a house of her own institute and her absence would be longer than six months. Although permitted by the code, such !ong absences for study or work are not conducive to the religious spirit and should be interrupted by a return to a house of one’s own institute for periods as frequent and long as are intelligently possible in the concrete circumstances. This is particularly true of sisters whose Whole lives are devoted to work such as the nursing of the sick in private homes.. The request for permission sho’uld be sent to the Holy See as soon as. it is foreseen that the absence will be beyond six months. The following information is to be included: the reason, for the ab-sence, the type of house in which the religious will reside, and the precise or estimated length of the absence. The constitutions or cus-toms almost 3~niversally demand the permission of a higher superior for any overnight absence outside a sister’s own convent, even if.she is to stay in another convent of her own institute. It should be and usually is specified that a local superior may give this permission in an u.rgent case. ~ .. It is probable and safe doctrine that a religious who’has been 290 Not~erober’, 1956 CLOISTER OF CONGREGATIONS outside her institute f6r almost six months would require a return of only one day to a house of her own institute to constitute a new and distinct absence, thus excluding the necessity of the permission of the Holy See, when the reason for. the second absence is different from that of the first. It would be more in conformity with the purpose of the canon to require a return of two or three weeks or a month in such a case. A return of a month is required for the same effect when a sister has been absent for at least three months and the reason for the second absence is the same as for the first. This time of returnmay be proportionately lowered wh’en the first absence is of lesser duration. The permission of the Holy See is necessary ~vhen thereason for the absence beyond six months is physical or menl~al illness, even if the religious is residing in a hospital or sanitarium of another re-ligious institute. However, it is safely probable doctrine that the permission of the Holy See is not necessary when the mental illness is real insanity, whether temporary or perpetual,s XI. Reception of tffsitors (cc. 597, § 2; 605; 606, § 1). 1. Parlors. From common sense and analogy witfi c. 597, § 2, which prescribes this for houses of religious men and women of solemn vows, the parlors should be located, as far as possibl~, near the en-trance of the house. The parlors obviously are not to be within cloister. It is recommended that the doors of the parlors be partly of glass and’ uncurtained. The code presupposes that the constitu-tions’ demand the permission of the superior, for a sister to receive visitors in the parlor. 2. Companion. The constitutions of sisters approved by the Holy See ordinarily prescribe, that a sister is to have "a sister com-panion in receiving visits, except, for those of pareiats, r.datives, and others whose position or state of life, in the judgment of the superior, demands an exception. It seems evident that a c.ompanion need not be’assigned when other sisters are!in the parlor with their visitors. I~ is equally clear that exceptions of prudence and courtesy may and at times should be made, even if the constitutions demand a companion absolutely, e. g., a visitor could wish to reveal and seek counsel from a sister about personal or family!difficulties that iaeither would wish anyone else to know. A companion is at least ordin’arily hbt to be insiste, d upon wfien the visitor is a child, boy, girl, or woman. It can also be st~i~ed that if the paIrlors are properly situatedand ’the hour, frequency, and,duration of (,isits suitably regulated, the com- S. Cf. Creuse~a. Dictionnaire du Droit,ICa~om’que, ili, col. 907. JOSEPH F. GALLEN Reoieto /:or Religious p_anion may most frequently be dispensed with, at least for reasons of courtesy. The presence of a companion will be something that an American visitor would at least very often be unable to under-stand. Religious should possess the ’virtue and prudence requisite for ordinary social relations. The superior may assign a companion when she thinks this is required by prudence, even though the con-stitutions do not demand a companion. 3. Other enactments. All superiors and the local ordinary have an obligation in conscience to exercise prudent ~¢igilance and to take preventive and remedial measures that the prescriptions of the con-stitutions regarding the reception of visitors are faithfully observed and that the visits~of externs neither relax religious discipline nor weaken the religious spirit by useless conversation (cc. 604, § 3; 605; 606, § 1). The constitutions ordinarily and wisely command that sisters, except for a proportionate reason in the judgment of the superior, are not to remain in the parlor during the religious ex-ercises or the .time of sacred silence nor receive visitors after supper. Supe.riors always have the right of determining the hour, frequency, and duration of visits. Relatively frequent but brief visits can be less distracting and fatiguing than infrequent but prolonged visits. Almost universally only necessary visits are permitted during Ad-vent and Lent. Constitutions usually contain Some enactments on the deport-ment of sisters with visitors, e. g., that they should conduct them-selves religiously and prudently, avoid idle and worldly topics and flattering conversation of the type addressed to women of the world, and that in talking to men alone they should strive to do so in a place where they can be seen and heabd. 4. Telephone. The telephone evidently does not fall under the law of cloister. As a means of communication with externs, it has an affinity to cloister. The use of the telephone should be suitably regu-lated. In a few religious houses, the contrary abuse exists, i. e., of hav-ing no telephone or on.ly an unlisted telephone. Every religious house, including those of contemplatives, should have a listed telephone: The telephone is a common means of communication and.of doing business. The saneness of sanctity should prevent religious from subjecting externs to needless and unreasonable inconvenience. There are also cases in which the telephone can save property, and even lives, e. g., those of fire and of sudden and serious physical ailhaents. XII. Places devoted to works of the congregation (cc. 599; 604, § 2). Can. 599 applies directly only to institutes of men of 292 November, 1956 CLOISTER OF CONGREGATIONS solemn vows. The apostolic constitution Sponsa Christi extends it unconditionally to monasteries of nuns, and c. 604, § 2 applies it also to congregations of bot..h men and women. The first paragraph of the canon states as desirable that the places for the works and the residence of the religious should be separate buildings. If they are within the same building, a separate part of the building, if possible, should be reserved for the quarters of the religious; and the usual places in these quarters are to be within cloister. The separation is not of obligation when it is either impossible or would cause serious inconvenience, and .the judgment of such a situation appertains to higher superiors. This difficulty can be readily verified in a building already erected. In erecting new buildings, superiors should strive to reserve a sePa, rgte section for the quarters of the religious. The second paragraph of c. 599 legislates on places outside the cloister devoted to the works prdper to the institute. The canon forbids the entrance of men and boys into such places except for a good reason and with the permission of the superior. A lesser reason suffices than for admission into the cloister. It is obvious that men and boys may be received into such places as the parlors and offices of the officials. This second paragraph of the canon evidently applies more directly and properly to places devoted exclusively to the edu-cation or care of girls and women, e. g., a boarding school for girls or a home for aged women. XIII. Quarters of priests. According to the interpretation of article 178 of the Norrnae of 1901, it is desirable that the living quarters of the chaplain and other priests be in a separate building; if they are within the same house as that in which the sisters reside, they should have a separate entrance and no communication @ith the part of the house occupied by the sisters. This provision of the Normae is almost universally included in constitutions approved by the Holy See and is to be followed as far as is possible without serious inconvenience or co~t. XIV. Custody of the cloister (cc. 604, § 3; 605-606). Su-periors, particularly the local superiors, ..are obliged to maintain vigi-lance that the laws of the code and the constitutions on cloister are observed. Higher superiors have the obligation of inquiring into the observance of cloister, especially during the canonical visitation, and of correcting all abuses. @he’ local ordinary also has tb~.obligation of exerting vigilartce that cloister is properly 0bs.erved’ arid to’ take appropriate measures to correct any abuses,i, e.,’ habffu~l ahd notable or scandalous violations. 2.93 JOSEPH F. "GALLEN The ordinary may also punish violations of common cloister by. censures, e. g., excommunication or suspension, except in the case of clerical exempt congregations. He may punish only in unusual cir-cumstances and for serious reasons, e. g., in the case of frequent vio-lation’s that cause scandal. He is not to punish if the abuse can be remedied by a lesser means, e. g., by a simple admonition or repri-mand. Since the power of punishing demands distinctive or unusual circumstances, the ordinary may not do this by a law, except in ex-traordinary circumstances when the common good demands a law. Ordinarily he would punish by a particular penal precept.9 1. Diocesan laws. All religious should be conversant with the laws of their own ’diocese that concern themselves. The following types of laws referring at least remotely to cloister are found in some dioceses of the United States. Several dioceses forbid a priest either absolutely or except in cases of necessity to travel or to ride in an automobile, at least alone, with a woman. The general wording of these prohibitions includes religious women. A few dioceses estab-lish the same types of prohibitions explicitly with regard to religious women. Some dioceses extend prohibitions of this kind to religious men as such and consequently include brothers also in the prohibition. Clerics are commanded to be always edifying in their conduct with religious women and to avoid all familiarity, not to make visits to convents that could arouse suspicion, not to visit convents without necessity or utility, or after a determined hour in the evening, except for the sacred ministry, e. g., after six or eight o’clock. Religious women are explicitly forbidden in a small number of dioceses to be sacristans of parish churches without the written permission of the bishop, to perform menial v~ork about the parish church, or to enter the sacristy or sanctuary of a parish church without the special per-mission of the bishop. 2. Stricter precautions in some places. Due to the customs of the people in some missionary countries, it may be necessary, to observe greater precautions, i3articularly with regard to dealings with priests and men in general, it appertains to superiors and the local ordinary to determine whether local circumstances demand such greater pre-cautions. 10 9. Cf. Schaefer, De Religiosis, n. 1189: Coronata, lnstitutiones luris Canonici, I, n. 614; Toso, Commemaria Minora, II, II, 183. 10. Cf. Vromant, De Personis, n. 430. 294 Zeal t:or Souls C. A. Herbst, S.J. OF all zealous souls, religious ought tO be the most zealous. They have professionally made their life a life of love for God and for what is dear to Him. The souls of His chil-dren are most precious in His sight. We are officially encouraged to celebrate a "zeal for souls day" in these words of the Raccolta: "The faithful who on the last Sunday but one of October, or some other appointed by the local Ordinary, according to the regulations of the Rescript of the Sacred Congregation of Rites, April 14, 1926, take part in one of the sacred functions usually celebrated for the Missions, and offer, their devout prayers for the conversion of pagans, may gain an indulgence of 7 years. Those, moreover, who confess, communicate, and pray as above may gain a plenary indulgence. The faithful in places where a Missionary Day is not observed, who, on the last Sunday but one in October, visit some church or public ora-tory and pray for the conversion of pagans, may gain an indulgence of 7 years: a plenary indulgence if, moreover, they make their con-fession and receive Holy Co.mmunion" (1952 edition, # 611). The prayer in the Mass puts on our lips the words of Christ Himself: "God, who wilt have all men to be saved and to come to the knowl-edge of the truth: send forth, we beseech Thee, laborers into Thy harvest and grant them to speak Tby word with all confidence: that Tby word may run and be glorified, and that all peoples may know Thee, the only true God, and Him whom Thou hast sent, Jesus Christ Thy Son, our Lord." Charity is the greatest of the virtues: love of God for .God’s sake arid of our neighbor for God’s sake. Apostolic charity is the love of souls for God’s sake. It is a. particular aspect of charity. Theie is this famous statement attributed to St. Denis the Areopagite: "Of all divine things, the most divine is to cooperate with God.in the salvation of souls." St. Gregory says: "There is no offering that pleases Almighty God so much as zeal for souls." "Nothing pleases God so much, nothing appeases God so much, as zeal for souls," Richard of St. Victor thought. In the Book of Daniel we read: "They that instruct many unto justice" shall shine "as stars for all eternity" (Dan. 12:3). St. James indicates great rewards for zeal: "He .who causeth a sinner to be converted from the error of his ways shall save his soul from death, and shall cover a multitude of sins" (James 5:20). Our sentiments should be those of St. Paul: "I 295 C. A. ’HERBST Review for Religious most gladly will~’spend and be spent myself for your souls; although loving you more I be loved less" (II Cor. 12:15). With Christ zeal was supreme. He left Heaven and came to earth for this. "Who for us men, and for our salvation, came down from Heaven. And was.incarnate by the Holy Ghost of the Virgin Mary and was made’ man. He was crucified also for us, suffered, died and was buried." "Thy kingdom come" was his constant yearning, and this prayer for it He incorporated into the greatest of all prayers, the Our Fatfier. His whole life, His tears, His b!ood, His death; His labor by word,, work, and examplq was for this. His last thought was for this, that till the end of time the works of zeal for the sal-vation of souls might be carried on. And ’He founded a Church to work for the salvation of souls to the end of tipae. "All power is given to me in heaven and on earth .... Go, teach all nations .... As the Father has sent me I also send you .... He that believes and is baptized shall be saved .... ¯ And behold I am with you all days even to the consummation of the world." Charity begins at home. Zeal does, too. My own soul must be my first field of apostolic endeavor. If I fail there all else is vain. "For what doth it profit a man, if he gain the whole world and suf-fer the loss of his own soul? Or what exchange shall a man make for his soul?" (Matt. 16:26.) : God’s aim in making me at all was this. "Man is created to praise, reverence, and serve God and by so doing to save his soul." St. Paul feared lest, after having preached to others, he himself might become a castaway. We became religious because the religious life is the safest way to salvation: Even in the most apostolic of religious orders the salvation and perfection of each member takes precedence over the salvation and perfection of the neighbor. In the Mystical Body of Christ the sanctification of an individ-ual member is never withotit usefulness for others. Yet apostolic work may be an accidental dement in one’s religious life, or a parallel end, or it may~ coalesce with the personal end. "The work of the direct apostolate may be only an accidental dement in one’s life, brought about b3i those great spiritual needs or those hopes for con-versions which in times past drew monks from their deserts and monasteries. Or it may be a parallel end, so that ~the hours left free by ari ~isceticism independent of the sacred ministry are regularly devoted to th~ work of the apostolate. This is the way in which the mendicafit Orders chose to share their spiritual riches with their neighbor. Finally, the Work of the apostolate can coale’sce with the 296 November, 19f6 ZEAL FOR SOULS personal end...The two then become related as means andend, one,t..o the other, so.that apostolic work makes a man more holy, while he becomes more holy the better to carry on this work."-(Vermeersch~ Miles Christf Jesu, 49.) One might say that the two elements form a new compound,. !like H and O, in proper proportions, make H20, water, a distinct substance formed by the union of two ingredients. After one’s i~wn soul, the next field of apostolic endeavor for a religious should be his own brethren. We might take to heart in this connection, the lesson-St. Paul taught his disciple Timothy: "But if any man have not care of his own and especially of those of his house, he hath denied the faith and is worse than an infidel" (I Tim. 5:8). Edification is a most important element in the re-ligious life. By it we build up religious observance in the community, instruct ot~r brethren in religious living, help to improve others. Our Lord indicates the correct motive: "So let your light shine before men that they .may see your good works and glorify your Father who is in heaven" (Matt. 5: 16). Father Faber suggests two ways: by the mortification of Jesus and by the sweetness of 3esus (Groucth in HolineSs, ch. 6). Good example surpasses all exhortations in rais-ing the spiritual level in a religious house. "Actions speak louder than words." We should lead a life that is a sermon. If the less observant feel reproved we cannot help that. That also may be to the good. Many religious congregations are founded to practice in an or-ganized way the corporal works of mercy: to feed the hungry, give drink to the thirsty, clothe the naked, visit the imprisoned, shelter the homeless, visit the sick, bury the dead. These works are an apos-tolic approach to souls by satisfying bodily needs. Through care of the body they prepare the way for conversion and open the soul to grace. These even the poorest and lowliest of Christ’s brethren can understand. In foreign lands they s13eak a universal language. They constitute a substantial part of that other commandment which is like unto the first: "Thou shalt love thy neighbor as thyself." Religious who take care of orphans, have foundling and boys’ homes, care for wayward girls, conduct hospitals, visit the sick, conduct old folks’ homes and asylums and sanitaria, or who in any way care for the bodily and mentally ill for God’s sake will hear one day: "Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world. Amen I say to you, ,as Iong as you did it to one of these my least brethren, you did it to me" .(Mat.t. 25:34, 40).. Again, "actions speak louder than 297 C. A. HERBST Ret)iew for Religious words." The long training, constant vigilance, patience, tact, ex-pertness, hard and trying work required for these acts of love make Up a rich life of zeal and apostolic activity. Other religious carry on the spiritual works of mer.cy: admonish the sinner, instruct the ignorant, counsel the doubtful, comfort the sorrowful, bear wrongs patiently, forgive all injuries, pray for the living and the dead. Those who conduct schools are the most cor-porately conspicuous among these. The parochial schools of America especially, "this precious stone set in the silver sea" of Christ’s king-dom on earth, are an inexpressibly glorious apostolic work..The patience, charity, hard work, sacrifices of time and money and care that school work entails places them high among the works of zeal. Religious instruction, preaching, giving rel~reats, and hearing confes-sions are highly professional spiritual works of mercy. Religious join with all Christians in praying for the living and the dead and in bear-ing all injuries more or less patiently. To sincerely repeat after Christ "Father, forgive them for they know not what they do" comes near the end of each one’s spiritual journey and within sight of Easter morning. Together with other Christians, too, religious, by their daily deeds done in Christ’s name, must and do perform the corporal and spiritual works of mercy according to their ability and the need of their neighbor. We find the height of apostolic achievement in the hidden, silent life of those who pray, especially in the cloister, Simeon .and Anna, who speak of the salvation of the Lord, are their prototypes and models. The apostolic power of seclusion and prayer and penance and sacrifice is almost canonized. The Little Flower is co-patron with St. Francis Xavier of all the missions. One p~ayer of St. Theresa of Avila is said to have converted ten thousand heretics. "Hands uplifted rout more battalions than hands that strike," said Bossuet. The "silent and lonely soul presides over the salvation of souls and the conquests of the Church." A bishop of Cochin-China declared that ten contemplatives praying were of greater help to him than twenty missionaries preaching. "All along the line of the Cross’ march, or of the Gospel’s shining progress over the earth, their prayers sweep down from on high upon souls, their divine prey" (Chautard, The S’oul of the Apostolate, 35). One Cur~ d’Ars in each diocese would regenerate the world in a decade. Spiritual and corporal works of mercy and c~ntemplation are joined together in the lives of most religious in modern times. Such a religious combines apostolic work with contemplative prayer, is 298 Nouember, 1956 ZEAL FOR SOULS in actione contemptativus, contemplative in the midst of activity. I suppose that even religious engaged most actively in external works give about three hours a day to formal prayer. This is much pray-ing, and should so fill the devoted religious with the divine fire that all his works .will be permeated with love of God and love of souls. Apostolic work is the form-principle of their, life. Love-inspired ex-ecution of all their actions in God is their everyday and through-the- day occupation. This is in all things to "seek God, casting off as. much as possible all love of creatures, that they may place their whole affection on the Creator of them, loving Him in all creatures and them all in Him, according to His most holy and divine will" (Constit. S. J., III, i, 26). It is said of Blessed PeterFaber, S.J., that "while unceasingly he was doing such great deeds for the glory of God, he was in heart and mind so united to God that he seemed to be occupied with nothing but heavenly things." It was the same with St. Francis Xavier, St. Theresa of Avila, St. Vincent de Paul. "The contemplative element in the active apostolate is the state of soul resulting from the complete, unconditional, definitive self-sur-render to Jesus Christ and total enlistment in his cause" (A. Klaas in REVIEW FOR RELIGIOUS, X [1951], 155). "The ideal--and it is the highest sanc(ity--is that one’s entire life be so ordered to God, saturated and filled with Him, that nothing of this uoio cure Deo be lost even amid activity, with men and the things of the world. It is unique prayer in which all action participates" (E. Coreth in Theology Digest, III [1955], 44). Zeal bespeaks apostolic-mindedness. In the constitutions of the religious order that has the most active workers in the field today (5,593) the rounder’wrote: "Because the Societ,y tries to help the neighbor not only by traveling to various places but also by resid-ing .continuously in some, as in houses and colleges: it is important to understand by what means they can help souls in these places, so that they may do their share for the glory of God" (Constit. S. d., VII, iv). He mentions good example or edification as the first apos-tolic work. Prayer and penance for the conversion of sinners was emphasized by the Sacred Heart when He asked St. Margaret Mary to make the Holy Hour and by our Lady in the great apparitions at Lourdes and Fatima. Over forty million pray with us every day for the Holy Father’s mission intention of the month in the morning offering. Offering our daily work, whatever it be, is an-other way of practicing zeal. It is good to foster individual and corporate interest in the missions, especially among young people. The young people: in them lies our hope. Fostering religious 299 I~. A. HERBST vocations among them is a most basic and imortant work. "Then he saith to his disciples: The harvest indeed is great; but the labourers are few. Pray ye therefore the Lord of the harvest, that he send forth labourers into his harvest" (Matt. 9:37, 38). "And how shall they preach unless they be sent?" (Rom. 10:15.) Young people ought to be urged to pray for ’a religious vocation. A’ religious vo-cation is a great grace and a great gift, and we pray for gifts and graces from God. Again, good example by priests and religious is the most powerful way of inducing others to devote their lives to saving souls. The foreign missions naturally come to mind when we hear of apostolic charity. The Church of Christ is essentially a missionary society. "Go, teach the nations’" rings down the ages and is still the command today. By the year 300 the Church had become a leaven in the Roman Empire. By the year 1000 it had gone to the corners of Europe. In the next five hundred years it consolidated its forces and the Church and western civilization became almost identical. With the new age the preaching of a Xavibr in the Indies and the blood of a Jogues in the Americas sunk the roots of the faith so deeply that they could never be torn out. Word of their and sim-ilar heroic a~hievements caused a torrent of petitions for foreign-mis-sion a~signments to flood in from their subjects upon the heads of religious orders. Such petitions are in the best tradition of the Catholic Church. But behind them must stand fervent religious ob-servance, a spirit of sacrifice, and a pure supernatural intention. Perhaps we might end with a note on the apostolate of suffer-ing. The Venerable William Eberschweiler, S.J., veteran promoter of apostolic zeal for a generation of future missionaries, used to im-press on them how the sufferings of Christ show the value of an im-mortal soul. How great, he said, the eternal misfortune of a sinner, since God’s Son shed His blood to save him from that! How precious, therefore, in the eyes of God are grace and virtue, how sublime the work of ,saving souls! Zeal urges us on to bear sufferings,- insults, torments, even death, for souls. Jesus Christ presented the aposto-late of sacrifice as most outstanding: "Greater love than this .no man hath; that a man lay down his life for his friends" (Jo. 15:13). He practiced this all His life and sealed it on the cross. Jesus was hever more apostle than on Golgotha. How efficacious for our salvation was His death! Our continued gaze on the Heart of Jesus drives us 6n to make the best use of the rich occasions offered by every day to make sacrifices and,suffer f6r the souls He died to save.. God treasures victim souls. ’.. " 3,0.0, Sisters’ Retreats--Vl Thomas Dubay, S.M. MEDITATION SUBJECTS ll/JHAT do sisters want to hear about in a retreat? An interest- ~ ing question that--and’ one that,must harass many a retreat master. What can the sisters be told that they do not already know? "Much," is the collective answer of the respondents in our retreat survey. To obtain information on subject matter preference for retreats the following question was put to the sisters: Below are listed some possible gubjects for meditations during a retreat. Would you select the ten you think most need to be treated and put them in order of preference: i.e., number 1 next to the one you think most needed, number 2 next to the one you think needed next, etc. If there are subject~ you would like which are not listed, write them in the blank spaces and place the appropriate numbers next to them. The subjects given below were then listed in alphabetical order and space was provided both for the inclusion of additional topics and for the sisters’ further comment. In order to distinguish the various emphases, with which the sisters desired to hear about these subjects, ten points were awarded for every ,first choice, nine points for every second choice and so on to the tenth choice, which was given one point. The figure in par-entheses indicates the number of times each topic was selected as first choice. Aspiring to sanctity ...............................3..301 Generosity with God ............................2..8.90 Fraternal charity. ~ 2860 Person of Christ .................................. 2403" Love for God ..................................... 2296 Mass ........................................... 1930 Holy Eucharist .................................... 1748 Greatness of your vocation ...........................1742 Mary ........................................... 1411 Vow of obedience ...............................1.3..26 Mental prayer in general ..........................1.2.18 Humility ¯ ’ 1107 Purity of intention ...............................1.0.64 Vow of chastity ................................... 1045 Vow of poverty ................................... 964 Problems of community life. " 927 Sanctifying grace .................................9.01 Degrees of mental prayer: e.g., affective prayer, infused contemplation-~each treated thoroughly ........... 831 Confession ....................................... 794 (194) (57) (53) (88) (96) (24) (12) (30) (3) (7) (8) (6) (6) (4) (3) (4) 13) (10) THOMAS DUBAY Reoieus for Religic, us Particular examen .................................. 743 (0) Recollection ...................................... 712 ( 1 ) Worldliness in a religious ........................... 665 (3) Spiritual exercises .................................. 625 (1) Detachment ...................................... 603 (4) Love of the Church ................................ 487 (2) ¯ Death and judgment ................................. 477 (2) Problems connected with your particular kind of work .....434 (3) Patience ......................................... 41 9 ( 1 ) Heaven .......................................... 294 (0) Imperfections ...................................... 275 (0) Tepidity ........................................ 207 (0) Hell ............................................ 172 (0) Rosary .......................................... 54 (0) Although some of the sisters undoubtedly answered this ques-tion on the basis of what subjects they considered most important in themselves, the reader will notice that the question referred to those which "most need to be treated." This latter concept is quite dis-tinct from the former, since a particular subject can be important and yet not need discussion, e.g., because it is already well understood. There is good reason to believe that the great i, najority of the re-spondents answered the question just as it was asked. That this is so is indicated both by the choices they made and by the observations a few placed after the question. Said one sister: "The subjects se-lected above are not more important than others, but I think in general they receive too little attention." From the sisters’ preferences a number of important conclusions may be drawn: 1. Comparatively few sisters want stress placed on the last things. Cf. the low scores on death and judgment, heaven, and hell. 2. "Fault subjects" (worldliness, imperfections, tepidity) though enjoying some popularity if taken collectively, do not rank with positive ones. Of the three mentioned, worldliness ina religious is by far the most pronounced defect in the judgment, of the sisters. 3. In view of current writings on the Mystical Body, love of the Church shows surprisingly little popularity...!~e~;haps this is partially due to the fact that those writing on the Mystical Body often do not make it sutficiently clear that the Church ,(Catholic and Catholic alone) and the Mystical Body of Christ"~,.in .the words of Pope Plus XII, "one and the same thing." This low score might indicate a need for more explanation of the Church"in’ retreats. 4. Meditations dealing with spiritual exerci~es"ienigy consider-able favor (mental prayer, confession, particular :ekamen). Espe-cially is this seen in the combined votes of mental prayei, in general 302 November, 1956 SISTERS’ RETREATS-~VI and the degrees of mental prayer. Many sisters do want to hear more about the life of prayer. 5. The three vows of the religiou~ received noteworthy empha-sis. Of the three the vow of obedience seems most to need develop-ment. Several respondents observed that the vows should be treated positively rather than negatively. 6. Sisters want. decidedly to hear more about the sublime beauty and worth of their consecrated vocation. 7. The sisters show clearly in their preferences the human, and especially the feminine, trait of being interested in persons rather than in things..The reader will note the heavy votes received by the person-subjects: love for God, Person of Christ, Holy Eucharist, Mary, and fraternal charity. 8. Topics dealing with the God-Man are outstandingly popular and need much development in the opinion of the sisters (Person of Christ, Holy Eucharist, Mass). 9. Although the Mother of God received few first choice votes (understandable when we consider that she was competing with the Son!), she did receive a large number of inclusions in the first ten. This fact is indicated by the large overall total given to her despite the fe~¢ first choices included in that total. 10. In placing love for God and fraternal charity" so high. in their list of pr~fegences the sisters unerringly placed their fingers on the very heart of holiness. 1 1. Among needed subjects, however, there is really no contest for first place. Aspiring to sanctity not only gained many more total points than any other subject, but it also tallied more than twice as many. first choices as did its closest competitor, love for God. There can be no doubt that the sisters mean business when they go to retreat and that business for them is no mediocre goodness. They want to be inspired to sanctity itself. That they are perfectly willing to pa~; the price is clear from their assignment of .generosity with God to second place. It is gratifying to note that the first five choices, the five that stand off by themselves in the voting, are precisely the five that con-stitute the very essence of sanctity and its attainment. In holding to these p~eferences the sisters are on perfec.tly sound .tbeolog.ica! grounds, for their collective view reflects nothing but the mind of the Church and the teaching of her saints. In the blank spaces left on the questionnaire form f6r that pur-pose, the sisters suggested a considerable number of additional medi- 3O3 THOMAS DUBAY Review~?or Religious ration topics. It would be a’mistake to regard these ’suggested sub-jects as mere minority views and therefore unimportant.’ We must remember first of all that if many of these topics had been listed on the survey .form, they would undoubtedly have received considerable numbers of votes.. It is significant, secondly, that respondents who take the trouble to think but needed subjects or who have them read-ily in mind are far more likely than not to be deeply thoughtful persons, persons Whose suggestions are well worth weighing. The figfre within the parentheses indicates the number of times each sub-ject was suggested sua sponte. Mystical Body (9), the liturgy (6), indwelling of the Blessed Trinity (5), holy rule (5), will of God (4), religious’ place in the apostolate (4), mercy of God (3), confidence in God (3), the Divine Office (3), Holy Scripture (3), spirit of faith (3), combin- ~iig’ activ~ life with the interior life (2), justice (2), gifts of the ¯ Holy Spirit (2), the mature religious (2), social aspects of the religious vocation (2), justice to students by being prepared for tlass~ (2), and mortification (2). One sister suggested each of the following meditation subjects: social mission of Jesus, hope, training of the will, grace of the pres-ent moment, how to know Christ better, extreme unction, prayer for priests’ Work, sacraments, creation, Little Office of. the Blessed Virgin, the Holy Spirit, reparation, kindness, baptism and prof, ession, relation of personal and corporate poverty in an active order,’ selfish-ness, general discipline, prayer life, the.Psalms, discouragement, joyi ous living of the ~ligious life, truthfulness and sincerity, duties of superiors, integration of the spiritual and intellectual life, progress ~iia religious :life, materialism in religious orders,’ anti-intellectual cli-mate of opinion, the Blessed Trinity,. providence of God, and the spirit of silence. Many other subjects were mentioned ’by the sisters but were not included in their first ten and so are ’not included here. . We turn now to the sisters" further comments. Here we cannot claim as we have in previous articles that the excerpts’given are rep-resentative of all that .:were made, for the content.of,this question is:too vast to admit of accurate representation. At best we can hope merely for several typical observations. ’ .... +~is is a very difficult question to afi~’~ver. It w~uld take page’s to gi~e reas~i~ ’for choices--a necessary follow-up. We religious get so involved ’ih our~ obligati6ns in the state of religion, that we totally lose sight of WHY and :f6r;WHOM, hence my [choice of] Person of Christ an,drMary .... . . .... I wouldn’t want the same subjects year after year but a change including others of the subjects listed above, particularly the Holy Rule. Nouember, 19~6 SISTERS’ R ETREATS---VI I.merely checked those I consider more important, The ®rder of preference would. vary somewhat accordi.ng to the leading theme of the retreat. your subjects depend on your audience. We are women deeply in love with Christ." Mental prayer will resolve many difficulties as pu~ity of intentiori,’ recollection, etc. There is no topic ahoy&which would not make good retreat material, but I think a stress on the positive topics which will increase sanctity should be given more time. One gets awfully tired of the "standard;’ subjects ~not checked). They are impor-tant but the checked ones are badly needed. My only wish would be that more. priests would be able to handle problems that arise in a hospital situation. Usually this is never!brought out during retreats and a nurse religious seeks help with little understanding of their [sic] problems by the confessor (a parish priest) who has very little time to spare. Though retreat is a time for self examining, still I feel sisters need a lot of en-couraging and lifting up on the love of God, and positive aspect of living instead of drilling on how terribly we serve Him--most of us feel that already. The designation of these ten does not in any way infer that I deem the remaining topics as insignificant, Father. In my limited experience, several retreat masters do not treat them in a practical way, I prefer emphasis on the positive aspects. I think there is sometimes too much em-phasis on hell and mortal sin, things we ought not~ need stressed. In regard to the vow of obedience stress is always laid on subject obligation. think superior’s obligation to receive a subject kindly and treat her charitably should be stressed also. (Father, I have been a superior and provincial.) When emphases are placed on the positive side of chastity rather than the negative side, it helps much better. Some are a little too outspoken on this vow. If the fundamentals as humility, mental prayer, grace, purity of intention, Mass, etc., are constantly reviewed for us, we can more easily solve our wee daily prob-lems in community as charity, etc. It was very difficul’t to select the above subjects after the "love of God" .for this one seems to include all the others. Of the vows I’have chogen poverty only not because it is not treated of but because frequently it is no$ developed practically. The common life and its relation to poverty are overlooked or passed over rather superficially. Subjects not numbered are, I find, usually treated of. In fraternal charity stress these points: rash judgment, gossiping, curiosity, selfish~- ness, seif-assertiveness, self-complacency, and stinginess in every sfiape and size, I think that if the God-’Man, as He was known to His ai~ostles ahd fkiends on earth, could be studied and through study made lovable and"dynamic,,as He reall~ was, there would be,mote sisters following more losdy the Master’s ways. The life of Christ is my greatest help in striving for holiness. We do anythina for one we really love! SUGGESTIONS ;We leave now the question of meditation subjects arid turn to miscellaneous suggestions for the. betterment of sisters’ retreats.:. ~, .....). Fatigue before and during the retreat i~ i.a .d~cide.d pFo, blem 305 THOMAS D0BAY Review for Religious With many of the sisters. In the survey returns reference was often made to weariness due to the recently closed year’s work, rushing, over-.activity, I~he "hard work" of making a good retreat, and other" like.Texpressions. The sisl~ers themselves offered several,solutions to this problem : a) A comple(e day’s rest before the start ~f the retreat. b) Two short retreats of four days spaced at six-month inter-vals rather than one. long retreaI~ of eight days. c) More free’time in.the daily retreat schedule. Instead of sat-dining one ~xercise in after another (especially in common), the elimination of a few would probably greatly increase devotion in and’profit from the others. More time would also be made available for reflection on the truths presented in the meditations and confer-ences and for p~rsonalized spiritual reading. ’2. "Our postulants and novices have the .blessed privilege High..Mass---or rather, the Missa Cantata--at least once a week. Our college faculty, likewise. But no others in the Community can assist at more than two or three in the course of a year, and some never have the sung Mass in their convent chapels. I should like to propose that the retreat master substitute the Missa Cantata on at least a few days in place of low Mass, and omit, if necessary, some one of the conferences; a homily ’on the Gospel might well replace a conference. The closing Mass of the retreat has always been a low Mass with the singing of hymns associated with profession days prior to the Motu Proprio on sacred music. Perhaps in your published study you can help us to break down this sentimental tradition and give the im-petus to ~he restoration of the best in sacred music. Our sisters know the best, but take occasion annually to revive the ’old chestnuts’." 3[ "I think it’. would be wise if retreats could be limited/ as to number so that one might feel free to take time for conferences in the confessional and to be able to go back without waiting until the las~ day and hoping there might be time to get in again. I have been x?n. retreats where they had to send for a second’confessor or the chap-lain offered to. hear .confessidns." : 4. "As a last observation, :I might suggest some consideration of th~ i~hysical aspectsof r~tr~at. For the majority, the yearly retreat is made in extremely over-crowded quarters in the hottest part of the summer. Changes in this aspect would have to be made, of course, by Superior Generals; but they would certainly listen to priestly r~commendations. A greater number of somewhat shorter ~e~’reatsmight be the answer, retreats during the Christmas or Easter 306 November, 1956 SISTERS’ RETREATS---V I holiday perhaps might r~lieve. The answer to: Vacations for Sis-ters? always seems to be: ’They don’t need one, they have their ten-day retreat.’ Well, first of all, or so it seems to me, if you’re trying to make a good retreat, you’re working hard at some of the hardest kind of work. And even if you weren’t, one of these August mob scenes is hardly a vacation spot! (I’m not agitating for vacations here!) " 5. There are gradations in religious life as there are in schools. To try to keep all in the primer always, advances no one. God loses much thereby. To try to impart too advanced matter to be-ginners is not logical either. Ideally, could one know one’s audi-ence: postulants, novices, bow long professed? Could one know how much learning in religion courses the group has had? Could: one always keep a certain group and advance step by step with them?." 6. "I have sometimes thought it might be well to have one or more conferences especially for superiors. Then some known abuses (e.g., distribution of privileges and work) could be discu’ssed with-out tempting subordinates to pass mental judgment on their own superiors. The relationship between superiors and subjects, of course, is proper matter for instruction for all, and the duties and attitudes of both likewise." 7. Several sisters expressed a desire for discussion periods with the retreat master. This could be done eitber in l~rge or in small groups and with the aid of a question box for those who might not wish to ask questions publicly. Clarification of obscure points and a removal of misunderstandings (quite likely to occur after fifteen or twenty talks!) would surely result from this practice. 8. Although it did not appear in any one spot, frequent men-tion was made of the need for retreat masters to know the psychology of women and especially of religious women. Just who would teach them this intricate science is difficult to say. Experience in the con-fessional and private conference can hardly give a frill account of it. From the nature of the p~obl~m it would seem that the initiative here must issue from the sisters themselves. Perhaps sonde of our sister-psychologists could do a joint study and aim at dismissing some of the maze that surrounds current writings on feminine psy-chology, i In viev~ df th~ six articles that have gone befor~ fis the present writer would like’ to offer one general suggestion to each of the three classes of persons vitally-interested in sisters’, retreats. 1. Sisters (subjects)..Sisters must be cautious, in fr.ow.ning upbn 307 THOM,~S DUB’~" certain of th’~ techniqueS, and practices of retreat masters. A con-siderable number of the observations that can be made about a re-treat master’s practices are founded on personal bases (education, training, temperament), and consequently are valid for some religious and not for others. Each sister has a right to’find, (and did well to express her opinion in the survey) a meditation expos~ too long or too short for herself, but she must reflect that perhaps a majority of sisters disagree with her preference. Some practices of the retreat master are objectionable to the vast majority of sisters and should manifestly be eliminated from all re-treats, but others are agreeable to some religious and disagreeable to others, and so it is di~cult to say just when and to what extent they should be eliminated from or incorporated into a retreat. For both categdries, however, charity and patience are in order. 2. Sisters (superiors). Insofar as in them lies, higher superiors should make every, effort to enable the sisters to make even more profitable retreats. Perhaps some of the suggestions offered by the sisters cannot be worked out, but it does seem that they should not be dismissed until every angle and possibility has been thoroughly explored. 3. Retreat masters. Despite the fact, or rather because of the fact that the work of giving retreats to religious women is extremely demanding and difficult, retreat masters should, after the example of St. Paul, spend themselves unremittingly in an effort to perfect even further their already praiseworthy performance. It seems that the sisters’ collective opinions can be used as helpful signposts toward that end. In conclusion the present writer wishes to thank most sincerely ea.ch and every sister participating in this study. Especially is he grateful to .many of these sisters for their extremely kind wishes and assurances of prayer for the success of the project. If it does achieve it~ purpos~ .of improving retreats, undoubtedly much of the credit must be placed at their thresholds. GUIDANCE FOR RELIGIOUS In the earlier issues of the REVIEW, Father Gerald Kelly, S.J., published many a, rticles ~o assist religious in their own spirifual lives and in their guidance of others: e.g., on emotional maturity, the particular friendship, vocational counseling, contri-tion, confession, scrupulosity, detraction, relations, etc. These articles have re-cently been put into a single volume .entitled Guidance for Religious. The book i.s published by The.Newman Press, Westminster, Maryland. List price: $4.50. It wohld be a useful Christmas gift for priests and religious. 308 Roman Congrega!:ions and t:he Religious Life TO complement the doctrine of Pope Pius XII on the religious life already published in the REVIEW FOR RELIGIOUS,I we have made the following collection of statements of Roman Congregations, dignitaries, and officials of the Holy See on the same subject. The highly important and practical purpose of bo~h collections is, in the words of Father Larraona quoted below, that. religious institutes may harmonize their spirit and apostolate with the mind, the heart, and the directives of our holy Churcb.--JOSEPH F. GALLEN, S.J. I. RENOVATION AND ADAPTATION 1. General principles. "The supreme common endeavor and ulti-. mate~purpose of the congress [Roman of 1950], which inspired its entire program, its most remote parts, and each and every individual member was a salutary and complete renovation of the states of per-fection that would meet and satisfy the present needs of the Church, of society, and of souls. This movement for complete renovation was to extend designedly, thoughtfully, if briefly, especially to as-cetical and religious discipline, Whether that common to. all or proper and distinctive of each institute, secondly to education and formation, whether religious, clerical, apostolic, or professional, and lastly to all types of ordinary and extraordinary apostglate and min- .istry that are everywhere exercised by religious." A. Larraona, Secre-tary of the S. C. of Religious, Acta et Docuroenta Congressus Gener-alis de Statibus Perfectionis, I, viii. 2. "A second practical criterion and secure protection for the happy attainment of the desired renovation .is the faithful recollection in mind and heart of the examples and spirit of the founders. While we turn and elevate ourselves to them with filial devotion arid clarify our vision by their light, we shall consider what our founders would have done in the circumstances in which we live, what means they would have devised to overcome and conquer the difficulties that oppress us, how they would have overcome the changes of things and time. As soon as this easy and universal crite~:ion of a secure renovation and adaptation was proposed in the congress, it was ’re-ceived unanimously and with complete confidence." A. Larraona, ibid., I, ix. 1XIV (1955), 3-11: 85-92; 123-138. 309 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE Reoiet~ for Religious 3. "The movement can be described as a sincere effort of adapta-tion, which does not mean reform. In the greater number of religious institutes one should not even mention reform, but even in the better institutes progress is always possible. That which was good or even necessary in one nation, for one generation, and in well determined circumstances is perhaps no longer such in another nation, another generation, and in other circumstances. In our vocation we possess a treasure that is to be made productive. Our duty is to make sure that it is returning the greatest and richest return possible in all the circumstances of our apostolate . . . progress always remains pos-sible; rejuvenated hearts and ever more efficacious means of sanctifi-cation and of the apostolate are always found .... Rome has the greatest respect for the magnificent work accomplished by all the saintly founders and foundresses in the history of the Church. How-ever, the important thing is not what the founders did but rather to know wf!.a..’t they would do if they were here today and con-fronted by all the problems that threaten the apostolate of the Church. Every founder had a special mission; he was a precursor; but he himself would be the first to affirm that he had not put the last retouching to the work that he had drawn. In striving to con-form the spirit and the ideal of the founder to the n~w ,needs of the present hour, there is no intention to betray this spirit and ideal but rather to adapt and complete his spirit and ideal and even to perfect them. We cannot be redeemers. That is the prerogative of the Son of God. But we are truly the messengers of the crucified Redeemer, and it is our du~y to render ourselves ever more efficacious in transmitting the fruits of the redemption to souls .... Rome was not built in a day, and Rom:e has no intention of effecting changes in a day. Its purpose now is to reanimate in’every institute in the Church a sincere desire of perfection and of the apostolate; to. per-fection throu’gh the:apostolate and to perfection in the apostolate." A. Larraona, "Actt; et Docuroer~ta Congressus lr~terr~atior~alis Sttperior-issarum Generalitti,, 79-81. 4. "In all fields and under all forms we are in all things the faithful continuators of our hgly ~:ore, f~.t.hers in the life of perfection and the apostolate. We must live in our times and according to the needs of our times .... This congress [Roman bf 1950] marked the first step of a quiet and spon. ta.ne0us movement towards considering the needs and problems of the ieligious life i~ the light of modern circumstances .... In this congress [Roman c~f 1950] we had the beginning of a movement of enlightened effort towards making re- 310 November, 1956 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE ligious communities keep pace with the times .... This movement of adapting the religious life to the needs of the times must take into account the times, that is to say, it must reflect the characteristics both of time and of the times. It must be in harmony with con-temporary problems and, like the graces which God gives us, must work itself out while at the same time accommodating itself to the varying circumstances of time and place .... This up-to-date regener-ation of the religious life finds its ample, marvelous,~ and practical field of application in many ways. The first of these is in the pro-fession of holiness and in religious discipline, which, in everything that does not touch on the essence of the religious spirit, must be ~asily adaptableto circumstances .... All founders were pioneers and precursors. Frequently, precisely because they were founders, they were also true martyrs; and their martyrdom did not always come from those outside their own family or from those we call wicked .... By doing today what they [the founders] would do in our place, what they would do if they were living in our own times, we shall continue their work. They live; they have a right to live in us; and we have the sacred obligation of filial fidelity to carry on their work and live in their spirit .... Our task is to carry on the work of bring-ing the religious life into harmony with the times in all its fields of action, and we must be ready to assist in this task with a great spirit of generosity . . . it would be a precious advantage for the spiritual conquest of the world if all the religious communities in the United States were measuring up to the urgent needs of the times. This tendency to make religious keep pace in their activity with the needs of the age has a very strong foundation in the burning needs of the hour and has already begun to produce marvelous results .... The congress [First American] has enkindIed in all those present a great desire to measure up to the hopes of God and the Church. It has set before all of us some of the aspects of that movement which will aim to make religious mor~ efficient in meeting the demands of this modern age .... With this view in mind, we must offer our whole-hearted cooperation in the intellectual, moral, and active fields for the holy crusade of religious renovation in keeping with the spirit of the times." A. Larraona, Religious Community Life in the United States, Proceedings of the Men’s Section of the First National Con-gress of Religious of the United States, 226, 228, 232-35. 5. "The results intended from this congress, as from all others that will follow, are a profound renovation of the religious life and a complete, efficacious adaptation of the apostolate .... This is the 311 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE Reoieto for Religious first, in. Italy, of the international congresses of adaptation for re-ligious- women and consecrated souls.... But it was.natural and incumbent on us to think of organizing special meetings to apply to the life, education, and the apostolate of religious women the criteria, desires, and norms of adaptation and renovation that were the password and the entrusted duty of that first congress [Roman of 1950], solemnly confirmed by the precious pontifical documents , that preceded and followed it." A. Larraona, Atti e Documenti del Primo Convegno lnternazionale delle Religiosi Ed’ucatrici, 13-14. 6. " "It has been the constant and sedulous practice of this Sacred Congregation to adapt the character of the apostolate to the varying necessities of time and place." S. C. of the Prop. of the Faith, Feb. 11, 1936, Bouscaren, Canon Law’ Digest, II, 153. 7. "These new documents are a new concrete proof of the solici-tude of the Church for the true welfare of monasteries of nuns, in line with her practice throughout the centuries according to the ex-igencies of various times and places. It is due to this action of the Church that the monastic life of nuns, while remaining in substance unchanged, has been enriched with new elements, profiting from the improvements and wise adaptations which the religious life has manifested in various centuries." S. C. of Religious, March 7, 1951 ; Bouscaren, op. cit., III, 249. ° ¯ 8. Changes in constitutions. "But even after this general revision [conforming of the constitutions to the Code of Canon Lav~], the Sacred Congregation does not believe it necessary that all the par-ticulars of’the shme constitutions should remain forever un_changed. Rome is always ready to consider the advisability of some changes provided’ the institutes in question present reasons sufficiently~yalid to support such modifications. But Rome wishes that such an evo-lution be accomplished without shock and without disturbing peace of soul. In a word, it wishes a vital evolution, in imitation of the ~volution and growth of a human being. Therefore, the ordinary pi:ocedure requires that the petition to introduce changes be presented in the name of the general chapter and also that the desired changes have been.approved nst 0.n.!y by an absolute majori.ty but even by an almost unanimous vote "of the capitulars... Superiors may therefore legitimately make known their desires to the S. C. of Religious. They should’not refrain from making such suggestions from the fearof being accused of betraying the spirit of the founder. A change in itself is. not heresy. However, the change should hot be proposed merely.because it is in line with some caprice/or personal 312 No~,ember, 19~6 ": ROMAN CONGREGATIONS AND THE RELIGIOUS J~IFE desire of the" superior." A. Larraona, Sedretary of the S. C. Of Re-ligibus, Acta et. Documenta Congressus 1nternationalis Superioris-saturn Generalium; 257-58. 9. Excessiue[y detailed custom books. "Notwithstanding their ele-ments of beauty, of good, and ’of edification, .custom books are, at times oppressive or at least entangled by their minute regulations on various points of ordinary life. This is an incontrovertible fact of experience. Granted that. superiors of all types and temperaments are found in religious institutes, .we yet realize that some superiors are so attached to the letter of the custom book that they forget the purpose that such regulations are intended to effect." A. Larraona, ibid., 258. 10. Simplification of the religious habit. "The habit must be sim-ple, adapted to the ways of the nation and of the climate, not to those of Europe, and entirely the same for all the sisters." ~S. C. of the Prop. of the Faith," Normae pro Constitutionibus Congrega-tionum Iuris Dioecesani, March 19, 1937, n. 19. 11. "The Holy See leaves complete liberty to" each institute on the details of its religious habit... ’.’ The desired changes will be ap-proved provided they are supported by the general chapter and pro-vided the minority, if it exists, is not extraordinarily clamorous in its opposition. In the latter case the Holy See will counsel a patient delay." A. Larraona, Secretary of the S. C." of Religious, Acta et Documenta Congressus Internationalis Superiorissarum Gen-eralium, 258-59.’ ’, II. FORMATION 12. Suitabilitg 6f candidates. "But in the first place superiors must use the greatest care," even from the first entrance of the candidates, to see that the youths be not admitted in crowds or hastily, but that those only’bereceived who show signs of a divine vocation .a’nd give reason to hope that they may be permanently employed witl5 fruit in’ the ecclesiastical ministry .... Since, then, the state of ~e-ligious persofis’is so excellent, it is no wonder that the enemy of our salvation leaves nothing undone to throw them down from ’tha( .sublime height by evil suggestions, by die allurement of worldly pleasures, and finally by the excitement "of the passions. And in truth ther~ ~:re not’ wanting grave cases of desertion, not merely from the religiou~statebut.even from the sacred army of Christ in which religious.men had.been enlisted by the reception of sacred o.rders..It is evident,how.harmful this is, not m~rely to those religiou~ but to religion itself;’: and what a lscandal.’itis to .the faithful." S. C. of 313 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE Reoieto for Religious Religious, Dec. 1, .1931; Bouscaren, qp. cir., I, 476-75. 13. Second ~¢ear of not;icesbip. "An institute makes a very bad impression on the Sacred Congregation when it requests two years of noviceship and then begins, often very soon, to petition dispen-sations. "The Sacred Congregation permits the employment of the nov-ices in the works of the institute during the second year of novice-ship. This concession was really a courageous move, since some officials of the S. Congregation believed that such a concession was. completely contrary to the meaning of the noviceship. However, in modern times religious formation cannot be considered complete by the simple imparting of some fundamental spiritual principles. Modern religious formation necessarily demands some contact with the apostolate. "During the period in which she is employed in any activity, it miast not be forgotten thai the novice always remains a novice, even if she is outside the novitiate. She sbouid be placed under expert supervision and direction, because the local superior is rarely in a position to exercise personally the detailed surveillance that is neces-sary. "The employment of the novices during the second year must be motivated by the good of the novice, not by the. needs of the institute. During this period of active work she should learn, to use the apostolate as a means of sanctification. She has the right to be protected and safeguarded without being coddled. Superiors are not to forget that young religious who are transplanted from the hothouse and fervent atmosphere of the novitiate to houses where not infrequently the doors and windows are wide open are certain to catch a cold." A. Larraona, Se.cretary of the S. C. of Religious, Acta et Documenta Congressus Internationalis Superiorissar~m Gen-eralium, 261-62. 14. General principles. "We know from the nature of things and from daily experiencethat the welfare of religious socii~ties depends on the training of their members, just as the beauty of trees" de-pends chiefly on their cultivation." S. C. of Religious, Dec. 1, 1931 : Bouscaren, op. cit., I, 475. 15. "The present meeting, although it is to treat of the funda-mental principles of the religious life in general, is directed to sister educators, who constitute a particular class of consecrated souls in the field of the apostolate. We have given them precqdence over other classes or branches of the apostolate of religious women in the provi- 314 November, 1956’" ROMAN CONGREGATIONS AND THE RELIGIOUS" LIFE dent,work of spiritual renovation because th~ apostolate of educa-tion has a distinctive similarity to the priestly ministry and also be-cause the admitted gravity and delicacy of its duties demand a so-licitous care for a more faithful approximation to the sublimity of its mission. We hope that meetings for the other classes will follow at an accelerated pace. To attain the ideal proposed to us, the reno-vation of education and of the apostolate according to the spirit and mind of the founders and foundresses and in a manner that will ~uccessfully meet the gravity and needs of the time, we wish to inform you and we desire to be informed by you and that you contribute to the profit of all your treasures of doctrine and experience. We wish to inf6rm you in order that you may harmonize your spirit, your apostolate with the mind, the heart, and the directives of our holy Church. We keenly desire to obtain from you the results of the direct e~perience of your needs, information of your o.wn initia-tives, and your suggestions. It is not precisely the technique of teaching that principally interests us but the action of such tech-nique, the formation of the teaching sister, in brief, everything that can contribute to make her more conversant with her mission and temper her ever more firmly for the struggle to maintain and ad-vance the primacy of teaching and of Christian education .... I wish to close by repeating the motto with which the servant of God, Father Paul Ginhac, S. J., was wont to spur on his priests of the tertiansbip to.an, informed and complete generosity: ’Educate your-selves, you who should be the educators of the world.’ Educate your-selves, educate yourselves completely, educate yourselves with re-newed effort, you who should be, who. are the educators of so many of the youth of today, of so many of the holy educators of’the proxi-mate future." A. Larraona, Secretary of the S. C. of Religious, Atti e Documenti de[ Primo Convegno lnternazionale delle Retigiose Edu-catrici, 14~’16. 16. "One of the more important problems to be treated in the meeting in question ,[of the mothers general] will be that of the foundation in. Rome of higher institutes of religious, and social cul-ture and of schools that impart a university culture to religious and to consecrated souls .... The present moment is of the greatest im-portance in the development of the history of the institutes of re-ligious women,..particularly in the field of their hig,her culture, in-tellectual and Otherwise. In the course of the years and especially in those closest .to.:us, religious women have progressively assumed an ever greater.~.imp0rtance in all fields of the apostolate of the Church." 315 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE Review for Religious A. Larraona, Acta et Documen~a Congressus Internationalis Superior-issarum Generalium, 18, 215. .. 17. "Of this state 6f soul,’and ~f this salutary impression made by the modern movement in religious communities in various fields we find applications, manifestations, and developments which could be dwelt upon very much at length. In order to restrict our con-sideration to just a few examples, we might mention: . . . (4) the determined tendency towards the erection of institutes of higher learning for the doctrinal and professional training of sisters and the organization of these institutes on both a national and an in-ternational basis." A. Larraona, Rgligious Communitg Life in the United States. Proceedings of the Men’s Section of the First National Congress of United States, 231. 18. Professional preparation. "This Sacred Congregation would consider itself remiss in its duty if it did not call the attention [of the .mothers general] also at the present moment to the most serious obligation incumbent on the superiors general of congregations ~f women dedicated to education to prepare their subjects properly, not only with regard to religious formation but also professional training. "The lofty mission of educator to which Christ our Lord calls the young sister causes her to enter with sincere heart and confident soul into the institute that she has freely chosen, since she believes that she will find in it the atmosphere in which her specific vocation can flower and fructify for the good of souls. "It would, however, be truly rash to pretend that the young religious, after the years of the postulancy and noviceship devoted almost exclusively to her personal religious formation, could over-night and without suitable p[eparation become a teacher and much less a serious educator, prepared and with the understanding even of the smallest children. "This Sacred Congregation is well aware of the difficulty in which the mothers general frequently find them’selves because of the pressing requests of .the ordinaries, who are influenced by the immediate needs of the faithful and request the opening of new houses and the cooperation of their congregations for the education of the faithful. "The Sacred Congregation, however, realizing that’only a properly prepared sister will accomplish effective good among souls, even of smaller children, does not hesitate to recommend strongly to the mothers general to make every effort to accomplish not only the 316 Nouember, 1956 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE formation of the young sisters in the spirit of their institute but also their pedagogical and professional preparation and not.~to burden them immediately with duties for which they are not prepared. In this way they willhave certainty of fulfilling a most strict obliga-tion of their delicate office, to labor for the good of their own insti-tute and to contribute efficaciously to the apostolate of the Church." S. C. of Religious, Circular Letter to the Mothers General of Italy/on the Professional Preparation of Teaching Sisters, July 31, 1951; Commentarium Pro Religiosis, 30-1951-262-63; La Documentation Catholique, 49-1952-915-17. 19. "Do superiors strictly see to it that rectors, prefects, teachers, and Professors receive adequate preparation for their work: a) Scientifically, by acquiring knowledge which corresponds ade-quately to the grade of the class, and by obtaining degrees and certificates, even such as are recognized outside ecclesiastical circles? b) Pedagogically, by the study and practice of the art of teach-ing? c) Spiritually, so that they may exercise the office of teaching with a genuine zeal for souls and make it a means of sanctification for themselves and others? . . . Do Superiors diligently see to it that all persons who are to be en-gaged in various caphcities in these institutions [ho.spitals] be com-petently prepared: a) Scientifically, by obtaining even state certificates and other equivalent credentials? b) Practically, by a suitable period of trial?" S. C. of Re-ligious, Quinquennial Report; Bouscaren, op. cir., III, 197-98. 20. Transition to the actiue life: "After the noviceship, the mem-bers should be placed in houses where the rules are perfectly observed, especially as regards the common life(c. 587, {} 2) and poverty, and where, besides, the conditions are such that they can profitably pursue the courses in philosophy and theology .... And since the greatest pitfalls usually await the young priest at the beginning of his priestly life, superiors should take care that after ordination and the completionof their course of studies the young meri be not left to themselves but be kept for some time under special supervision. That this may be: done more easily, let them be assigned to houses where perfect religious observance flourishes, to make a. special ap-prenticeship according to each one’s needs." S. C. of Religious, Dec. 1. 1931; Bouscaren, op. cir., I, .476, 478. 21. The’junioraie. ."In th~ noviceship the formation, of the young 317 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE Reoieu;" for.Religious sisters is scarcely outlined. In the juniorate the formation is con-tinued, although not under the same detailed program .... Its scope is to foresee and forestall the catastropbies that occur not infre-quently when young sisters are sent, without any period of transi-tion and deprived of preparation for the grave problems that there await them, into the febrile atmosphere of the active life. The sis-ters in the juniorate are, so to say, in a middle stage.0f formation. They are not subject to all the rigor of the restrictions of the novice-ship nor do they enjoy all the liberty generally granted to the pro-fessed of perpetual vows .... Whatever be the special form that it can assume in the various institutes, the juniorate should always maintain the sisters under the vigilance and direction of a capable and experienced religious. In an ordinary house, not organized as a juniorate, the superior will not have the time to be mistress of the young religious .... All institutes could at least organize courses of advanced professional and religious formation for their sistecs during the summer months. There is no objection to a juniorate that would continue through the whole period of temporary vows. For institutes that have the means, the ideal will always be a house specifically organized for this purpose. The triple purpose of the juniorate is formation, practical expe.rience, probation.". A. Lar-raona, Secretary of the S. C. of Religious, Acta et Documenta Con-gressus Internationalis Superiorissarum Generalium, 262. 22. [Fert[anship. "Rome is favorable to what is called the third year of probation. This can be organized either immediately before the perpetual profession or after a period of active apostolate. What-ever be its specific form, the third year of probation offers incal-culable advantages. Although it is highly recommended, the Con-gregation does not impose it." A. Larraona, ibid., 263. 23. Requisites in those entrusted with [ormation. "Superiors will more easily fulfill all these duties if they take special care in choosing the persons to whom the training of the young men is entrusted, so that they appoint to this office none but prudent men, of outstanding charity and piety. And tbe spiritual fathers as well as the professors must strive to be toward their students, down to the minutest details, examples of religious discipline and of priestly virtue,. knowing that while words are of some avail, example is far more :potent in the training of the young." S. C. of Religious. Dec. 1,.1931; Bouscaren, op. cit., I 478. Ill. SPIRITUAL LIFE 24. Necessit~ of sanctit~t of life. "Strive to become ever more 3t8 No~ember, 1956 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE efficient apostles. Remember, however, that apostles without sanc-tity are mechanical instruments, obstacles rather than channels of grace. Develop a spirit of prayer and sacrifice. Possess a willingness and a generosity. Do not keep God and grace waiting. Dedicate yourselves unreservedly to the accomplishment of your own per-sonal sanctification and of the apostolate." A Larraona, Secretary of the S. C. of Religious,, Acta et Documenta Congressus Internationalis Superiorissarum Generalium, 82. 25. Obseroance and interior life. "We do not separate the theo-logical and ascetical aspect of the life of perfection from the disci-pline that it guides, as we should not separate the discipline from the theology and asceticism of the life of perfection. We do not bring these two necessities into opposition as if they were enemies or rivals. On the c6ntrary, we unite asceticism and discipline, because there is no perfection without observance and no observance without per-fection. Perfection without the due observance would not be au-thentic but presumptuous and fantastic. Observance without the content of perfection would be vain and empty; it would lead fatally to the letter that kills, to dry fanaticism, to insincere phari-saism, to the traditions that deny and obscure true tradition." A. Larraona, Congressus Generalis de Statibus Perfectionis, IV, 300. 26. Work and the spiritual life. "Do superiors carefully see to it that the work of teaching be properly harmonized with religious discipline? Did they promptly remove from the office of teaching those who in practicing it make light of the religious life and are not a good example to the students?" S. C. of Religious, Quinquen-nial Report; Bouscaren, op. cir., III, 197-98. 27. Health and the spiritual life. "Do superiors see to it that the bodily health of the religious who are eng.aged in these ministries [nursing] be preserv.ed by suitable food and sleep: that moral dang-ers be avoided; that the religious life and the exercise of charity be properly harmonized: that zeal be kept, both in fact and appear-ance, free from any form of avarice or admixture of other human affection?" S. C. of Religious, Quinquennial Report; Bbuscaren, op. cir., III, 198. 28. Poaerty. "At the great congress of Notre Dame, after a mag-nificent communication on common life and poverFy, a sister asked the speaker, a Dominican Father, if the custom or the tradition of an institute could authorize the retention as personal of the small gifts and offerings that are given to religious in the active life. The ’319 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE Review for Religious speaker replied immediately that neither tradition nor custom may legitimate that which goes against the spirit and the demands of common life. No superior may permit that Which. is contrary to ’the spirit of poverty." A Larraona, Secretary of the S. :C. of Re-ligious, Acta et Documenta Congressus .Internationalis Superioris-saturn Generaliurn, 263. 29. Confession. "Do superiors diligently see to it that confessors be easily available before Communion?" S. C. of Religious, QuinL quennial Report; Bouscaren, op. cir., III, 174. 30. "EThe confessor] should not allow the confessions [of wo-men] to last longer than is necessary; he should not in confession speak of things which are not matters of conscience; he should not without real necessity admit mutual visits or epistolary correspon-dence with them, nor long conversation, either in the sacristy, halls, parlors, or anywhere else, not even under pretext of giving spiritual , direction. "The confessor must us~ all possible vigilance to prevent merely human affections from gradually insinuating themselves and being encouraged either in himself or in his penitents; but he must con-stantly bend all his efforts to the end that ’whatever he does for the sacred ministry be according to God and be done under the im-pulse and guidance of faith.’ " S. Congregation of the Holy Office, May 16, 1943; Bouscaren, op. cir., III, 382-83. 31. Breviary. "In brief, the lofty duty incumbent especially on the one who directs and spiritually forms the souls of the young clerics is tQ guide them to elevate the time of the breviary to a time of inti-mate union with God and to make this one of the decisive elements of their formation. The recitation of the breviary is not in fact and ought not to be a mere exercise of the intelligence and m. emory, a vague recalling of studies of the past, nor a simple reading. It is and ought to be’a prayer. The mind and heart of the young levite should correspond to what he is reading if he is to derive from the breviary a more enlightened and vital faith and a more ardent flame of divine love . . . and thus to .place a solid interior lif~ as the’foundation of an energetic and tireless external activity." S. C. ofSeminaries and Universities, Feb. 2, 1945: Encbiridion de Statibus Perfectionis, 572. 32. Fast and abstinence. "Local ordinaries who make use of this new faculty to dispense from the law of abstinence and fast shall not fail to exhort the faithful, especially clerics and religious men and women, in view of the critical circumstafices of’ the present ’time, to be gerierous in perfdrming additional voluntary ~vorks of .320 Nouember, 1956 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE Christian perfection and of charity especially toward the poor and the sick, and also to pray for the intentions of the .Holy Father.’" S: C. of the Council; ,Jan. 28, 1949; Bouscaren, op. cir., III, 495. IV. ~OVERNMENT 33. Dutids. "The fundamental idea that should spur 6n all su-periors in the accomplishment of their duties is the realization of their sacred responsibility for the treasures entrusted to them in the persons of their subjects. They should have a"fear Of being the cause of the waste of the human or natural gifts w[’th which their sisters are endowed .... The purpose of every superior should be to develop all the gifts that a-religious has manifested. "A factor of the greatest importance in this aspect is a habit of sympathy and kindness on the part of the superior. Superiors are not expected to coddle their subjects or treat ’them as babies; but, if the circumstances require a reproof or correction, the Iast word of the superior should always be one of encouragement. ¯ No su-perior should ever be a source of discouragement to her subjects. "Fidelity to all the duties of the office of superior postulates a life of complete sanctity. Father Lallemant, S.J., once said that all su-periors should be living ideals to their subjects, spurring on their re-ligious to the summit of perfection. Only when the superiors are themselves holy can they hope to succeed in inspiring holy ideals in their subjects and thus show that they are worthy of the duty en-trusted to them. This duty demands above everything else that they first become holy themselves and then make their religious holy and apostles .... "In the government of your communities, strive to imitate, if we may so speak, those qualities that we see in the government of the world under the hand of God, farsightedness, understanding, kindness, and patience. If you labor in this spirit, you can be sure that God will labor in ybu and for you." A. Larraona, Secretary of the S. C. of Religious, Acta et Documenta Congressus Internationalis Supert’orissarum Generaliurn, 100, 257. 34. Elections. "Sisters frequently fall into one of two extremes in their chapters; they either organize a ~eal election campaign for or against an individual’rdigious or they deport themselves, ~n a state of disinterested passivity. Canon law forbids every specie~ of election campaign. At the same time common sense requires, espe-cially in institutes that are widely extended, that the capitulars pru-dently secure information concerning the qualities that can render certain sisters apt for variofls offices (health, virtue, experience, etc.). 321 ROMAN CONGREGATIONS’ AND THE RELIGIOUS LIFE Review t’or Religious The line of demarcation between asking, for information and or-ganizing an election campaign is not always very clear. However, the common sense and prudence of the religious themselves can usually discern it." A. Larraona, ibid., 264. 35. Reelections. "The Sacred Congregation is not only not favor-able but is positively opposed t6 reelections beyond the term pre-scribed by the constitutions. The superiors and the capitulars ought to remember that they themselves are also obliged to observe the con-stitutions and the laws of the Church not less than their subjects. The continuation of the same religious in office tends to impede the formation of good superiors among the religiousor imposes the ne-cessity of choosing always from within a closed circle. When the time fixed by the constitutions has expired, the S. Congregation de-finitely prefers a new election to a reelection .... The reasons pro-posed [for a postulation] will be judged with severity, and the con-firmation of the S. Congregation will always be a rare exception." A. Larraona, ibid., 264-65. V. MISCELLANEOUS 36. Five years of temporary vows. "The S. Congregation is dis-posed to permit five years of temporary profession, with a prolonga-tion of one year. According to the prescriptions of the code, the temporary profession may not be extended beyond six years. If a religious has not succeeded in the space of the postulancy, one or two years Of noviceship, and six years of temporary vows in satis-fying the requirements of the higher superiors, there is little hope that she will be able to do so in another year of probation." A. Larraona, ibid., 263. 37. Avoidance of narrow-mindedness. "We should be sedulously on guard against anything at all which might be like the weakness sometimes found in those in charge of parishes, namely, that they see, love, and work so much for their parishes that the reality of their diocese, and especially the reality of the Church, becomes for them a faraway abstraction. Never should our realization of. the reality of our various religious institutes and of the Church in general weaken our sentiments of real and faithful devotion to the diocese in which we work." A. Larraona, Religious Community Life in the United States. Proceedings of the Men’s Section of the First Na-tional Congress o{ Religious o{ the United States, 233. 38. More apostolic work for Negroes and Indians. "The bishops [of the United States]. the clergy, and especially those religious in- 322 No~ember, 1956 ROMAN (~ONGREGATIONS AND THE RELIGIOUS LIFE stitutes, male and female, which have dedicated themselves to the assistance of the N~groes, bare given proof of zealous Work, which has been bountifully blessed by God and has met with generous co-operation on the part of the faithful through their prayers, dona-tions, and sacrifices. Thus it has been possible to make provision for the education of ministers of God specifically for this apostolate and likewise for many sisters, even among the colored people them-selves; numerous parishes and missions have been established . . . : schools and Catholic institutions have been opened for the moral and ~eligious instruction and training of .youth; social circles have been founded; and thousands of colored people who did not belong to the Catholic Church have been invited by preaching and works of charity to become members, and now many of them belong to the one fold of the Supreme Shepherd of souls. "While so much good gives rise to consolation and gratitude, one cannot think without sadness of "how much remains to be ac-complished and of the fact that millions of these Negroes know little or nothing of the Divine Saviour’s revelation and are therefore de-prived of the benefits of the faith .... "In order to increase the number of these workers who are more and more necessary, ecclesiastical vocations among the Negroes are to be cultivated with particular care and effort .... "Desirable also for the advantages which result from them is a greater number of schools .... It is a fact that one of the most powerful aids to the missions is the school; it offers opportunities also for religious instruction, for a correct understanding of the faith; it gives an opportunity to approach the children’s parents, and it is also greatly desired by this people, so anxious to better them-selves and their children .... "To this-work are also dedicated numerous sisters, and among them some colored communities .... "Hence the Sacred Congregation confidently sends its appeal to all concerned with schools and particularly to the religious com-munities of women who so honor the Church in the United States by their zeal for the cause of religion’ and by the variety and num-ber of their good works. The Holy See would be greatly satisfied to see the religious institutes, especially those with a good number of houses, undertaking, as occasion offers, particularly in the South of the United States, some missions or schools .... " S. Consistorial Congregation, Aug. 24, 1936; Bouscaren, o/~. cit., II, 100-103. 39. Exclusion of mercenar~j motives. "It is very important to cul- 323 ROMAN CONGREGATIONS AND THE RELIGIOUS. LIFE l~eoieu) for Reliflious tivate disinterested motives in the ministry and in all fields of the active life: The apostolic.!ife in all its’ forms ought to be completely free of every consideration of personal gain. Experience ~proves that zeal frequently diminishes in proportion to the increase of the possi-bility of personal profit." A. Larraona, Secretary of the S. C. of Religious, Acta et Documenta Congressus lnternationalis Superioris-saturn Generalium, 263. ’40. "In the distribution and sale of books, is the appearance of excessive profit avoided, and are proper precautions used to avoid dangers?" S. C. of Religious, Quinquennial Report; Bouscaren, op. cir., III, 199. 41. Need o[ American missionaries. "Now, more than in the past, there is a great need of you, not only in America, but in foreign lands, in India, China, Japan, where your contributions have al-ready been most significant: in some republics of Latin America where there is a lack of clergy; in countries of Europe herself where the world war and the enemies of religion have accumulated physical and moral ruins." Most Reverend A. G. Cicognani, Apostolic Dele-gate of the United States, Religious Communitg Life in the United States. Proceedings o[ the Men’s Section o[ the First National Con-gress o[ Religious ot: the United States, 16. 42. Excessive nationalism to be avoided. "Missionaries are to avoid efforts to propogate their own national language among the peoples to Whom they are sent; they are not to introduce the. laws or customs of their own land, especially in the matter of feasts, fast, and ab-stinence; they. are not to promote the subordination of the lands where they are working as missionaries to the preponderant power of their own n~ation; let them abstain from promoting political designs or temporal business of any kind either with their own country or other countries ; let them encourage the people to obey. the civil author-ities; let them carefully observe the provisions of canon 1386 re-garding the publicatiori, etc., of books, papers, and periodicals, espe-cially on political matters. The mis’sion papers and magazines should reflect zeal for the Kingdom of God, not for the prestige of their own country." S. C. of the prop. of the Faith, Epiphany, 1920; Bouscaren, op. cir., III, 543. 43. New native congregations. "In missionary lands which are ufider the jurisdiction of this Sacred Congregation of Propaganda, it is not unusual in these days that new cofigregations of religious of either sex are established, which by the good example and the labors of.rtheirtiaembers come to be of great asgistaiace-’to the ordinaries of 3124 Not~embbr, 1956 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE places. Not only is such a work deserving of the highest praise, bu~t it is to’ be zealously promoted in accordance with the wishes of the Supreme Pontiff, Pope Plus XI, who in his encyclical,Return Ecclesiae, under date of February 28, 1926, exhorts the ordinaries of~mission countries in these words: ’It is necessary . . . that you establish native religious societies of both sexes in which the members may profess the evangelical counsels.’ " S. C. of the Prop. of the Faith, March 19, 1937; Bouscaren,-op. cir., II, 156-57. 44. Medical care for mothers and. infants in missions.~."In certain districts of Africa some tribes are daily decreasing and will be brought to extinction unless they are helped by more efficacious care of the lives of mothers and infants. In other places children but a few days old are dying in large numbers through neglect of the elementary principles of health .... "It is earnestly desired that new congregations of sisters be founded to devote themselves, with the necessary precautions, to the care of mothers and infants who are in danger. These much desired institutes should be constituted in accordance with the pro-visions of common law. It will also be pleasing and acceptable to this Sacred Congregation if, in the religious institutes already ex-isting, there be groups of sisters who will apply themselves to the. aforesaid work. If the matter demands it, opportune regulations will be added to the constitutions of the institutes dependent upon this Sacred Congregation .... "It is well to recall the saying of St. Francis de Sales that charity is the watchful guardian of chastity." S. C. of the Prop. of the Faith, Feb. 11, 1936; Bouscaren, op. dr., II, 153-54. 45. Prudence in treating of mission matters. "This Sacred Congre-gation has more than once observed in periodicals and books con-cerning the works of the missions as well as in public speeches on the same subject that the manners, culture, character, and condition of the p.eoples to whom the Catholic faith is to be brought are some-times depicted in such a way as to portray rather their bad than their good traits. Everyone knows, of course, that this is done in no malicious spirit .... At the same time, if one reflects how he him-self would feel if strangers spoke in this way of his own country, it becomes evident that this manner of speaking is quite contrary to mutual courtesy between different peoplys, that it is a breach of equity and of justice, and ’finally that it rightly stirs the people of whom such things are said to no little indignation .... "Accordingly, this Sacred Congregation recommends to ali who either write or speak of mission matters that they do so with the 325 ROMAN CONGREGATIONS AND THE RELIGIOUS I£IFE Reoieto for Religious same. r~gard.that they would have strangers show in speaking of their own country. ¯ "In this connection, they should also remember that not a few of the nations among whom missionary work is being done are dis-tinguished by an ancient and noble civilization and culture, so that they are hurt and angered when they are indiscriminately confused .with and held ’equal to those who, as we say, are less developed. Nor is it right from individual instances to formulate an injurious and false opinion of an entire people.. , " S. C. of the Prop. of the Faith, June 9, 1939; Bouscaren, op. cit., II, 420-21. 46’. ¯Diocesan congregations should become pontifical. "If the re-quired conditions hre existing, has a petition been sent, or is under consideration to be sent, to the Holy See for obtaining the status of a congregation of pontifical right? In this regard what difficul-ties, if any, are foreseen or have already actually arisen? . . . The common law does not envision dividing a ¯congregation or society of diocesan right into provinces; moreover, such division could scarcely be~allowed, and the mind of the Holy See is that, if there are special reasons for division into provinces, steps should rather be taken to attai~ the status of a congregation of pontifical right." S. C. of Religious, Quinquennial Report for Diocesan Institutes; Creusen, Religious Men and Women in the Code, 279, 282. 471 Monasteries of nuns. Federations recommended. "Although, as a rule, federations of monasteries are not imposed, nevertheless, the reasons which would recommend them in general could, in par-ticular cases,¯ be so strong that, everything considered, they. would be deemed necessary by’the Sacred Congregation." S. C. of Religious, Nov. 23, 1950, Bousca~en, op. cir., III, 244. 48. Adva.ntages .of federations. "The general and principal pur-poses and ’.advantages of unions and federations are the following: 1 ° the legally .recognized faculty and the canonically sanctioned duty of~a mutual fraternal assistance, both in the conservation, de-fe. nse, and in~rease of regular observance, arid of domestic economy, as well as in, othe~ things; 2° the establishment of novitiates common to all or to a group of ~qnaste~i.es~ for cases in which, either because of a lack of personnel necessary for .~he directive .offices,. or because of other circumstances, moral, economic, Ic~cal, and the like, a solid and practical spiritual, disciplinary, professional, and. cultural trair~ing cannot be given in the individual¯’ monasteries ;: 3° the faculty and moral,obligation, defined by certain norms November, 1~56 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE and accepted by the federated monasteries, of asking for and of mutually interchanging nuns who may be necessary for government and training ; 4.° the possibility of and freedom for a mutual temporary ex-change or ceding of subjects, and also of a permanent assignment, because of health or other moral or material needs." S. C. of Relig-ious, Nov. 23, 1950; Bouscaren, op. cit., III, 245. 49. "Th~ introduction of federations of monasteries of nuns ap-pears as the source of numberless advantages, spiritual, disciplinary, and even economic. "In exhorting monasteries to unite in federations, the "Holy Father repeats in" the apostolic constitution what he had already said in 1947 in his homily to the Benedictines in the basilica of St. Paul’s. "Coming out of the complete isolation in which monasteries professing the same Rule and the same norms of life and spirituality" existed for centuries will mean: (a) a mutual fraternal’ collabora-tion for the attainment of their proper end; (b) the possibility of making better provision for young vocations and of finding a way out of difficult situations in which the monasteries may be implicated; (c) a guarantee of fidelity to the proper spirit and tradition of the order."S. C. of Religious, March 7, 1951; Bouscaren, op. cit., III, 250-51. 50. Economic state, tvork, and personnel. "Are there any difficul-ties of an economic n~ture and what are they? How are the economic needs 6f the monastery provided for: by the labor of the com City of Saint Louis (Mo.), http://www.geonames.org/4407084 http://cdm17321.contentdm.oclc.org/cdm/ref/collection/rfr/id/307

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