Muggli, Joanne, O.S.B., Benedictine Contributions To Mathematics From The Sixth To The Thirteenth Centuries, 4 - 1 (1953) 34-46 PDF

The American Benedictine review.
[Atchison, KS, etc.] : American Benedictine Review, inc.
https://hdl.handle.net/2027/mdp.39015025941686
Creative Commons Attribution-NonCommercial-NoDerivatives

http://www.hathitrust.org/access_use#cc-by-nc-nd-3.0
This work is protected by copyright law (which includes

certain exceptions to the rights of the copyright holder
that users may make, such as fair use where applicable
under U.S. law), but made available under a Creative
Commons Attribution-NonCommercial-NoDerivatives
license. You must attribute this work in the manner
specified by the author or licensor (but not in any way
that suggests that they endorse you or your use of the
work). Only verbatim copies of this work may be made,
distributed, displayed, and performed, not derivative
works based upon it. Copies that are made may only
be used for non-commercial purposes. Please check
the terms of the specific Creative Commons license
as indicated at the item level. For details, see the full
license deed at http://creativecommons.org/licenses/by-nc-nd/3.0/.
в 813, 088
PROPERTY OF
1817
ARTES SCIENTIA VERITA
THE AMERICAN BENEDICTINE REVIEW
VOLUME IV
1953
PROPERTY OF
1817
ARTES SCIENTIA VERITAS
VOLUME IV
1953
В .
360 )
AS2
UNIVERSITY
OF MICHIGAN
1953
AUG 13 1953
PERIODICAL
BL
READING ROOM
SPRING
AMERICAN
BENEDICTINE
REVIEW
BY
BLISHED QUARTERLY THE AMERICAN BENEDICTINE ACADEMY

VOLUME FOUR • NUMBER ONE SPRING 1953
THE
AMERICAN
BENEDICTINE
REVIEW
UT IN OMNIBUS GLORIFICETUR DEUS
PUBLISHID QUARTERLY BY INI AMERICAN BINEDICTINI ACADEMY • NEWARK , NEW JERSIY

SECTIONAL MEETINGS OF THE
AMERICAN BENEDICTINE
ACADEMY , 1953
The following sectional meetings of the American Benedictine Academy

will be held this summer .
The Science and Mathematics Section at St. Martin 's Abbey , Olympia ,
Washington , from the evening of July 5 through the morning of July 8 .
The Philosophy Section at Mount Angel Abbey , Mount Angel , Oregon ,
from the evening of July 8 through the evening of July 11 .
The Language and Literature Section and the Fine Arts Section at St.
Vincent Archabbey , Latrobe, Pennsylvania , from the evening of August 24
the
through August
27
of
afternoon
.
General
VOLUME IV · SPRING 1953 • NUMBER 1
The New Latin Psalter : Its Diction and Style

Christine Mohrmann 7
the
Benedictine Contributions to Mathematics from
the
Thirteenth Century Muggli
34
Sixth Sister Joanne
to
47
Father Hecker and His Friends James Gillis
“
M
.
of
The Earliest Witness the Election the
to
65
First Benedictine Pope Odo Zimmermann
J.
Do
From Where We Theodore Maynard
77
Stem
?
NEW BOOKS
85
Grace Abbot Aidan Williams
Modern and Modern Man Ernsdorff
86
Science Bede
89 88 87
The Happy Crusaders Sister Luanne Meagher

Golden Goat Owen Hudson
Law Liberty and Love John McReynolds

W
,
90
Society and Sanity Edgar Schmiedeler
The Fair Bride Sister Mariella Gable 91

95 92 92
Commentary the Gospels

on
Leonard Cassell
A
Shakespeare and Catholicism Alban Baer

Travel and Discovery the Renaissance Aloysius Plaisance
in
NOTES ON CONTRIBUTORS
SECTIONAL MEETINGS OF THE AMERICAN
BENEDICTINE ACADEMY 1953
,
THE AMERICAN BENEDICTINE ACADEMY
the
Chairman of Council
Rt Rev Mark BRAUN
,
O
.B
.S
.
. .
.
St
Gregory Abbey
's
Shawnce Oklahoma
,
Executive Board
President Treasurer
THEODORE HECK , GREGORY SCHRAMM
,
O
O
.B
.B
.S
.S
.
.
Mary
. St
Abbey Abbey
St
Meinrad
's
.
.
's
St
Meinrad Indiana Newark New Jersey
,
,
2
Vice President Executive Secretary
MARTIN SCHIRBER QUENTIN SCHAUT
,
,
O
O
.B
.B
.S
.S
.
.
St
Abbey Vincent Archabbey
St
John
.
.
's
Collegeville Minnesota Latrobe Pennsylvania

,
,
Editor
BONAVENTURE Schwinn
,
O
.B
.S
.
Abbey
St
Benedict
.
's
Atchison Kansas
,
Editor BONAVENTURE SCHWINN Associate Editors PATRICK

,
O
.B
.S
:
:
.
CUMMINS EDMUND JURICA Matthew Hoehn

,
.,
.,
.,
O
O
.B
.B
.B
.S
.S
.S
Dunstan TUCKER
,
O
.B
.S
.
THE AMERICAN BENEDICTINE Review published Spring Autumn

in
Summer
is
and
,
; ,
,
by
Academy
25
00
Winter The American Benedictine Single copy yearly

,
,
$
1
$
5
.
.
.
by
Copyright 1953 The American Benedictine Academy All communications should

.
Mary Jer
be
the Editor Abbey 528 High Newark

St
to
addressed Street New

,
2
,
's
.
sey The the Catholic Periodical Index

is
AMERICAN BENEDICTINE Review indexed

in
.
.
THE NEW LATIN PSALTER :
ITS DICTION AND STYLE
By CHRISTINE MOHRMANN
the
by
[ Translated from Dutch Abbot Justin McCann
]
intimately associated
of
other book the Bible
so
is
O
with the Church traditional worship the Book
as
is
's
Psalms From the earliest times the psalms formed

of
of .
integral part the liturgy and closely were they inter

an
so
,
woven with Christian piety that the ancient communities
—
their liturgical nowhere reacted vigor
. so
conservatism
in
ously against any change Augus
St
this region
as
Indeed
in
single
of
tine tells that the alteration

us
even word the
in
a
the psalms was sufficient

of
text stir them instant revolt

to
to
, , .
understand why
St
This being not difficult Jerome
it
to
is
so
,
.
of
when dealing with the ancient versions the Scriptures

approached his task with special caution when
he
to
came the
psalms and nowhere else encountered much opposition
so
,
.
Having twice revised the Old Latin version the psalms with
of
much caution he undertook finally version made from the

,
a
he
Hebrew but when published this last version he took care

,
;
his Introduction make clear that this version was not

in
to
it
for liturgical but was designed

as
intended serve
to
use
a
scientific aid Christian controversy with the Jews

in
How constant and continuous this religious and liturgical

is
Dr
professor the Catholic University Nijmegen

of
Christine Mohrmann
is
in
,
a
.
[
Vigiliae Christianae which published

of
Holland and editor Amsterdam She

in
is
,
.
on
an
has written and lectured extensively Christian Latin which field she
in
is
,
expert The present paper was read Aug

at
acknowledged the annual meeting

8,
.
the Thymgenootschap society Catholic graduates

of
of
of
which
is
1948 the Dutch

,
a
)
of
universities few the footnotes set like this one brackets have been con
in
A
,
.
by
tributed the translator

.]
PL
28
2St Jerome Praefatio Librum Psalmorum juxta hebraicam veritatem

in
,
's
.
)
sit
contains these words sed quod aliud ecclesiis Christo credentium psalmos
in
:
legere aliud Judaeis singula verba calumniantibus respondere

,
.
attitude is plainly shown by the fact that even now, more than
fifteen centuries after St . Jerome , a new version of the psalms
is able provoke strong and even

to violent reaction , that Chris
tian sentiment has even now been deeply stirred — for and
against — and that now also , as in St . Jerome 's day , it is not
so much critical emendation that evokes these differences of
opinion as changes in the diction and style of the Psalter. It is
precisely the linguistic and stylistic form of the new Latin
Psalter that I propose to discuss . It will perhaps be useful if
I preface my remarks with some general observations that
may serve to illustrate the place occupied by the new Psalter
within the framework of the Church ' s scriptural and litur
gical tradition .
Since from the earliest times the psalms held a special place
in the Church ' s worship , it was inevitable that they should be
translated into Latin at an early date . It can be shown that
such a Latin Psalter existed as early as Tertullian ' s day . The
oldest Latin versions of the psalms are based on the Septuagint
and are distinguished both by the many vulgar elements in
their language and by their scrupulous fidelity to the Greek
original. There are various pieces of evidence to show that
these old versions became at an early date so deeply imbedded
in theliturgical tradition of the Western Church that the
faithful resisted any change or innovation . This being so .
we can readily understand St. Jerome 's conduct when he was
pursuing that task of revising the Latin versions of the Scrip
tures which had been assigned to him by Pope Damasus . As
has been said already, he executed his task with especial cau
3[ That is, elements derived from the language of the people ( vulgus ) , to which
language the name of " Vulgar Latin ' is regularly given . In this context " vulgar ”
means of the people , of the masses - from the so- called proletariat upward - as dis
tinguished from the relatively small body of cultured people who practiced - at least
in their writingsa " purer " Latin style , taking much care to avoid specifically
" vulgar ” words and constructions . Consequently " Vulgar Latin " must not be taken
to mean slang Latin , still less coarse Latin , but just the language of the very average
Roman in his everyday life. The translator experimented with the word " popular "
as an alternative to the technical term " vulgar ," but decided that this word could be
even more misleading for the reader , i. e., by secondary meaning
its
favorite
of
.”
"
I
THE NEW LATIN PSALTER
tion when he was revising the Psalter . St. Jerome did this part
of his work in the year 383 or 384 , taking as the basis of his
revision the so -called " koiné ekdosis ," or vulgate edition , of
the Septuagint . It was long thought — and many still think
that this first revision of St. Jerome's survives in that Psalter
ium Romanum which is still employed at St. Peter ' s in Rome,
and of which there are fragments the Roman breviary ( e. g.,
in
Ps. 94 , Venite , exsultemus ) and in the Roman Missal . Dom
de Bruyne challenged this view , believing that this Psal

terium Romanum St. Jerome ' s
was demonstrably not of
revision . He maintained that St . Jerome's first dealings with
the Psalter are to be found in those citations which occur in
the letters he wrote while in Rome and in the Commentarioli
written at the beginning of his residence in Palestine ."
However this may be , St. Jerome himself was not content
with his first revision . During his residence in Palestine he
made a deeper study of the text of the Scriptures and he
decided to do over again that work which he had done rather
hurriedly in Rome and with no further help than a text of
the Septuagint . Having studied at Caesarea Origen 's great
Hexaplar Bible, he produced between the years 385 and 392
a revised Latin Psalter based on this study . From the cir
cumstance that this revised Psalter came first into current
usc in Gaul , it has acquired the name of the Psalterium Gal
licanum . (Dom de Bruyne would prefer to call it the
" Hexaplar Psalter ." ) This is the Psalter that is incorporated
in the Vulgate Bible . And , apart from a few fragments of
the Psalterium Romanum , it is the Psalter of the Roman bre
viary , as appointed by Pope Pius V in 1570 .
The text of this Psalter is of a very traditional and con
servative character , undoubtedly for the reason that the great
est stress was laid upon liturgical conservatism . As a conse
see
Revue Bénédictine, 42 (1930 ) , 101 ff . But Allgeier Biblica

12
1931 447
ff
,
),
A
, .
.
(
by
5Edited Dom Morin Anecdota Maredsolana 1895

is in
This sixfold Bible have presented parallel columns two Hebrew

to
said
in
6
"
"
[
viz
texts the second being written Greek characters and four Greek versions
of in
,
(
, )
the Septuagint and the versions Aquila Symmachus and Theodotion

,
.]
10 THE AMERICAN BENEDICTINE REVIEW
quence it was not instrument as could satisfy St.

such an
Jerome from the standpoint of a scholar 's requirements .

Therefore , probably in the year 392 , he made a new version
of the psalms, this time directly from the Hebrew , which
version is his " Liber Psalmorum juxta hebraicam veritatem .””
As has been said , he designed this " Hebrew Psalter , ” not for
liturgical purposes , but as a scientific instrument for use in
controversy with the Jews, who were accustomed to point out
the imperfections of the older Latin versions. Without doubt
this final Psalter of St. Jerome's is more correct than pre
its
point phi
of
of
decessors from the view text criticism and
of
lology And whereas the Early Christian Latin the Psal
.
degree
of
terium Romanum and less the Psalterium
in
a
(
)
Gallicanum relatively immature this final Psalter displays
is
,
full maturity and with
of
that Latin state quite lovely

in
a
a
very
of
mellow bloom exhibits fact delicate sense
in
, It
,
.
diction and style and the same time great respect for
at
a
liturgical Latin
of
the tradition This Hebrew Psalter re

of .
of
mains one the most felicitous Jerome achievements

St
.
.
's
For long time now and from various quarters there has
a
been well founded criticism

, of
the Psalterium Gallicanum

-
.
of
There are errors translation and the text upon which the
translation was based itself not faultless There are places
is
where the version unintelligible the mechanical render

;
is
one may
of
ing the Hebrew verb tenses speak can

so
if
-
--
give much trouble the uninitiated and there are other

to
things besides
.
Over against such criticisms these we may adduce the

as
undoubted fact that the Gallicanum has great beauty beauty

,
a
consecrated by agelong use liturgy and one

its
the Church
in
's
which some inalienable possession the reli

in
as
embedded
is
thought
of
gious and sentiment the West From the fourth

.
our own day this version the psalms has

of
century down
to
English writers have been wont this Psalter under the conveniently
to
to
refer
7
[
.
, St
its
which locution despite trap

of
brief title Jerome Hebrew Psalter obvious

,
,
's
.
"
"
for the unwary we propose adopt

to
.]
literature of our Western

. its
impress the language and
on
left
world These are traditional values that should not be
despised and when people speak scornfully the positive
of
,
of
nonsense sentences the Psalterium Gallicanum there
—
"
”
of
are really very few these they should reflect that genera
—
tions and generations have been impressed by the sheer
so
of
beauty emanating the infancy West
of
this version from

ern Christianity that they have had little difficulty put
in
ting up with occasional unintelligibility Nevertheless we
its
,
.
fully appreciate and freely admit the appeal those many
of
persons who would have the results of modern Biblical criti
cism utilized our prayers and who therefore ask for some
in
revision the ancient Psalter This appeal has

or
of
renovation
.
been voiced with especial frequency Germany where some in
,
reform of the Psalter has been called for with much insist
ency
.
Various proposals this end have been advanced

to
in
learned circles Many have pleaded for
of
revision the
a
.
adoption Jerome
of
Gallicanum others have favored the St
;
's
Hebrew Psalter and yet others would subject this version
;
itself radical revision and produce quite new Latin

so
to
Psalter Many again have suggested that we should await

,
,
.
of
Vulgate
of
the appearance that critical text the Psalter

expected soon which being prepared by the Benedictine
—
is
Urbe part their Vulgate

of
of
Fathers Gerolamo
as
in
S
.
Bible
.
This discussion was terminated January

19
on
1941 when
,
His Holiness Pope Pius entrusted XII

the Biblical Insti
to
,
of
making new Latin version the psalms

of
tute the task

,
a
"
which should follow the original texts closely and faith

both
fully and take account
of
far possible the old and vener

as
as
,
Vulgate the other ancient versions

of
able version and

."'
of 8
by
This six professors the

of
task executed committee

,
apparari
86
jussimus quae
et
novam Psalmorum latinam conversionem textus

,
.
.
.
primigenios presse fideliterque sequeretur veteris venerandae Vulgatae aliarumque

et
,
antiquarum interpretationum quantum fieri posset rationem haberet Motu Proprio

,
,
.”
37
65
67
cotidianis precibus AAS

In
1945
,
.
-
(
)
Biblical Institute , was completed in August of 1944 , and the

result laid before the Holy Father . Leave was given for
its
printing September
Motu Proprio
as
as
soon 1944 and the
,
8
of March 1945 authorized its use both for private and
24
,
,
choral prayer Moreover besides for the Divine Office
, it
,
,
.
has been authorized for liturgical and nonliturgical prayer
but this only complete psalms and not for frag
of
the case
in
psalms and the Missal was not
of
be
So
ments touched
to
,
.
one may not use the new version the Missal not even when
in
,
whole psalms are being employed For the present there
is
.
obligatory imposition
of
of
no
an
talk the new version There
.
previously imposition period
of
had been mention such after
a
of
five years but article the Osservatore Romano

an
in
in
;
April
of
1948 the Rector the Biblical Institute Padre
,
6
(
(
said that the obligatory imposition
of
Bea the Versio Piana
)
un
the name proposed for the new version lay
in
such
is
—
"
avvenire non ancora determinabile in
future that could
,
a
”
as
yet
be
not precisely determined

.
expected that this new version would provoke

be
It
was
to
and there has been such criticism
an
of
of
criticism some
it
,
outspoken character Besides this has received praise from

it
.
various quarters and has been much commended mark as

it
,
ing break with tradition and liberating the psalms some

to
a
patristic and liturgical usage And

of
extent from the control

.
by
has been examined musical experts who have considered

it it
relation the Church chant Padre Bea various

in
in
to
.
's
writings has provided precise information about the version

,
elucidating nature and the methods employed its mak

its
in
ing And the same time various criti

he has replied
at
to
,
,
.
Gregoriana April
25
at
of
cisms lecture his the 1945

,
A
)
.
has been printed Biblica and has appeared English

an
in
in
"
"
dress the Catholic Biblical Quarterly This lecture was

in
."
subsequently elaborated and expanded with answers some

to
,
precisions
39
These AAS 1947 508

.pp pp in
),
.
'
(
25
10Vol 1945 203

,
ff
.
.
(
, )
11
Vol 1946
8
ff
4
.
.
criticisms that had appeared the meantime, and so printed

in
in book form under the title : Il nuovo Salterio Latino ( Rome ,
1946 ) . Then this also was expanded and appeared in French

as Le nouveau psautier latin ( Paris , 1947 ) , and in German
as Die neue lateinisch Psalmenübersetzung , Ihr Werde und
ihr Geist ( Freiburg -im - Breisgau , 1949 ) . From these various
publications we gather that the translators took as their pri
mary aim the restoration of truth ( veritas ) , that is to say ,
they sought to produce a correct version of the Psalter by
establishing the basic text ( i .e .,
the Hebrew original ) as accu
rately as possible and by then translating it faithfully . As
their secondary aim sought - as Padre Bea puts it — " une
they
clarté totale et une intelligence aisée , i.e., a consistent lucid

ity
and ready intelligibility

a
If
be asked what are the main differences between

it
the
ancient Gallicanum and this new version one might sum
,
marize follows
as
them
:
The critical work

on
the Hebrew text has introduced

1
a
)
new readings Of these some are manifest im

of
number
,
.
of
provements whereas others have the character more less or

,
subjective conjectures
.
by
The Hebrew original has one respect been treated
in
)
2
the translators way fundamentally different from the

in
a
of
treatment the hands the Hellenistic Jews

at
received
it
when they produced the Septuagint from which the Galli

(
canum derives The Hellenistic Jews dealt firmly with an

)
.
by
thropomorphisms and metaphors often rendering them

,
on
abstract expressions The

the other hand
new translators
,
,
.
anthropomorphisms
of
have reintroduced number and most

a
example The Galli

of
the metaphors Take Psalm

an
as
17
.
canum writes Dominus firmamentum meum adjutor meus

.
.
.
protector meus susceptor meus whereas the new ver

, ,
.
.
.
, ..
.
, us
sion gives petra arx rupes clipeus

instead Such render
,
ings may psalms

as
give greater
be
these admitted the

,
it
vigor and vivacity whether regarded from the general stand

;
point
of
scientific linguistics they are always justified

is
,
,
a
question which the specialists are not agreed

on
.
3 ) The of the verbs have been thoroughly revised .

tenses
Generally speaking , I think this work is correctly done ,
though there are particular instances where one might raise
objections . For instance , no account is taken of the fact that
Latin - altogether apart from Hebrew influence - possesses a
perfectum empiricum and a futurum empiricum ."
4 ) Great efforts have been made to do full justice to the
parallelism of the Hebrew original, and this by every sort of
means, whether stylistic or typographical .
all
5) The most striking innovation of lies really the
in
linguistic form
of
of
region The Latin the early Christians
.
by
has been replaced classicist Latin although few Chris
,
a
a
as
indispensable
tian elements which the translators regarded
have been retained The result artificial and dualistic
an
is
.
Latin humanistic Latin with some concessions Christian
to
,
a
usage complete
It
here that there has been break with

is
a
.
tradition and my opinion failure carry out the pro

in
to
a
-
gramme set before the translators viz that they should
as
,
.,
of
as
far possible take account the ancient versions As con
a
.
of
sequence this innovation far more than by

the emendations
,
by
suggested textual criticism there scarcely single ex

is
,
a
, of
pression the ancient versions that has survived intact
.
Moreover the language its
, of
the new version with classical

,
and humanistic character exactly and especially responsi

is
ble for the fact that the rhythm

of of
version
so
the new is
utterly different from the rhythm the old
.
us
at
Let look this radical innovation for moment and

a
consider the two reasons which are given for They are
as
it
.
follows
:
English speaking grammarians

12
call such tenses gnomic tenses they being

,
-
"
"
[
sayings
of
employed express pithy For instance

to
sententious timeless character

,
,
a
gnomic
of
Moulton his Grammar New Testament Greek deals with

in
,
,
H
a
J.
.
present gnomic future gnomic aorist He believes that the usage very primitive
is
,
a
.
an
one going back time when the verb forms were undifferentiated state
to
in
,
a
,
into past present and future

An
without specification example gnomic perfect

of
,
a
.
Ps
41
die mandavit Dominus misericordiam suam for which the new version
is
In
,
9
:
:
.
prefers present Per diem largiatur Dominus gratiam suam

a
.]
:
THE NEW LATIN PSALTER 15
1) The translators of the new version , accepting the stand

ard view of the humanists , regarded Early Christian Latin
many borrowings from Vulgar Latin
its
with decadent
as as
a
be
Latin which should possible
as
latino scadente far
(
)
by
replaced Cicero pure Latin
.
's
of of
The same translators taking account the humanistic
,
2
)
tradition that prevails our schools were

in the opinion that
,
classical Latin would be more intelligible priests than
to
Christian Latin
.
order explain the full significance and the conse

In
to
this deliberate programme and

of
quences order
to
show
in
,
the Scrip
of
at
the same time that the ancient Latin versions

of by
us
means present less worthy

no
with any sort
of
tures of
language should like first all speak quite
to
form
—
,
I
briefly about the linguistic differentiation effected Chris

—
in
during
of
tian circles the first centuries our era and about

its influence upon the development the languages West
of
of
ern Europe
.
the earlycenturies the Christians constituted very

In
closely serried body which formed compact unity pene

,
a
by
was their new faith and by their highly spe

as
trated
it
of
cialized attitude toward life virtue

In
their common creed

.
the Christians conceived themselves eminently such uni

as
tary body They had their meetings for common worship

,
.
their common love feasts agapai their intercourse with

,
(
)
“
”
of
the Christians their own neighborhood and the intercourse

,
their own community with similar Christian communities

of
All these things produced strong sense

of
elsewhere soli
.
darity and provided effective bonds

of
union man who

A
.
embraced the Christian faith found himself obliged make

to
many renunciations he had the early centuries withdraw

to
in
;
several ways from the life of the society which he lived

in
in
And these things naturally drew him closer his fellow

to
Christians and strengthened the bond which united him

to
them This process received further impulse from the

a
.
persecutions for there nothing that unites men com

so
as
is
,
a
mon peril, a common liability to oppression and persecution .

By this negative way Christian solidarity was greatly strength
ened . There were thus present those operative factors which
result in the origination of what linguistic experts call a
" group language. ” The differentiating factor in our case was
Christianity itself , which both cut its adherents off from the
masses that surrounded them and united them intimately
among themselves .
In considering the effect of Christianity upon language we
ma distinguish between a direct and an indirect influence.
may
The direct influence , which for the nonexpert is the more
obvious and striking , is nevertheless , regarded linguistically ,
less fundamental and decisive than the indirect influence .
The direct influence manifests itself in changes of vocabulary
and alterations in the meaning of words. The Christian faith
introduced many new ideas for which words had to be found ;
and such words were in fact repeatedly provided , and this in
accordance with existing linguistic laws. We thus got such
words as regeneratio , salvator , etc . The situation could be met
also by means of loan -words , which was in fact in the earliest
period the method pursued by preference . It should be re
membered that it was by Greek -speaking preachers that
Christianity came to the West and that the Bible reached us
first in a Greek dress . So we can readily understand why ,
along with the new ideas , there were taken over the Greek
words which expressed them . Besides these there were
adopted also some Hebrew words encountered in the Scrip
tures , which might or might not have found a Greek form .
For instance , angelus is a Hebrew word in a Greek disguise .
Examples of such loan -words employed by the Christians are
apostolus , ecclesia , evangelium , pascha , and many others .
Apart from this , there are many current Latin words which
under the influence of Christian thought acquired a speci
fically Christian connotation . Take, for instance , fideles ( the
faithful ) , audientes (catechumens ) , saeculum ( the pagan
world ) . And countless words underwent a gradual change
of meaning , the history of which is sometimes difficult to

trace . the
But real linguistic differentiation did not stop short
such clearly demonstrable direct and concrete cases
at
as
,
,
these When we compare Early Christian texts with contem
.
porary pagan writings we see plainly that Christian usage

diverged even where ,
directly Christian influence can be
no
demonstrated the first place we encounter Chris
In
such
in
.
of
of
tian texts number words that have themselves no
a
specifically Christian connotation and yet occur only and ex

clusively
In
these texts our oldest Christian texts there are

in
.
of
of
tens these texts the fourth and fifth centuries there

in
;
are hundreds Such words are corruptibilis perishable
,
(
.
transitory perator worker honorificare hon

co
co
to
,
,
-
)
in (
-o
etc etc And then there the region syntax which of

or
is
),
.,
,
.
region Christian Latin increasingly went own way

its
It
is
.
of
commonly freer looser less prim than the Latin contem
,
porary pagans who kept more closely classical standards

to
,
.
This Christian Latin stood nearer Vulgar Latin and
to
in
saying that we have come
of
one the most essential char

to
Early Christian Latin the characteristic

of
acteristics fact
in
,
,
which has caused the translators the new Psalter save for
of
some very few words banish the Christian idiom from

to
—
their work
.
Both with which

the freedom coined new words and
in
, it
partiality existing words which were often ex

its
for
in
pressions and constructions that belonged Vulgar Latin

to
this Early Christian Latin moved away from that rigid stand
ardization which from the earliest times characterized cul
tivated Latin and especially the literary Latin practiced
in
certain intellectual circles my opinion we may assign two

In
.
causes for this rapprochement between Christian Latin and

Vulgar Latin the one psychological the other historical
,
:
The early Christians rejected outright that exclusivism

of
and standardization cultivated Latin which resulted from

polished literary form
an
of
overestimation This somewhat

.
childish overestimation of literary values is one of the most

typical qualities of pagan culture in the first centuries of our
era . They are centuries devoted to a sort of literary game
or pastime which in many ways reminds us of the antics of
our rhetoricians . In the literary salons of the imperial period
the Latin language was regarded as a quasi -sacred instrument
that had at all costs to be kept pure . Art for art 's sake was
the principle , and language and literature were guarded with
such scrupulous care that the chief result was linguistic con
servatism . Vastly different from this literary attitude was the
attitude of the early Christians . The Christians regarded
language as essentially a means by which they might most
effectively convey their new doctrines . So far from worship
ing diction and style , they were in this region sheer utili
tarians . And , in a later century , we find St. Augustine enun
set
ciating this principle in greater
is he
terms Truth says
is
,
,
.
language facilitate hu
of
than diction and the function
to
,
man intercourse That purity

of
diction which the litterateurs

.
ardently was for him just matter

of
pursued convention
13
so
.
Augustine give precise expression
In
does but
St
this the
to
,
.
attitude that the Christian generations had already adopted

and reproduced their practice Aulus Gellius reports
, as
in
a
of
Julius Caesar
Avoid you would
as
dictum rock
,
a
:
's
“
strange and unfamiliar word The early Christians utterly

'14
It ."
disregarded this advice was this free and independent

.
attitude toward language that caused them coin new words

to
and that brought them naturally into intimate asssociation

of
the language the people much for the psycho

So
with
.
logical cause
.
est
De
Nam soloecismus qui dicitur nihil aliud

13
13
Doctrina Christiana quam

,
II,
,
“
.
qua coaptaverunt qui priores nobis non

ea
cum verba non lege sibi coaptantur

,
sine auctoritate aliqua locuti sunt Utrum

an
enim inter homines dicatur inter

.
'
'
' est
ad
hominibus rerum non pertinet cognitorem Item barbarismus quid aliud nisi
,
.
?” eis
eis qui latine ante nos locuti sunt

ab
verbum non litteris vel sono enuntiatum quo

,
enuntiari solet
14
10
Noctes Atticae Atque quod Caesare scriptum est habe semper

id
C
,
I,
a
"
,
.
.
.
.
fugias inauditum atque insolens

sic
ut
memoria atque pectore tamquam scopulum

in
in
verbum
."
Let us turn now to the historical cause which accounts for
by
the
the
the Vulgar character of idiom employed early
Christians the first centuries the new faith
In
secured its
.
chiefly from among the plain folk
of
adherents the great
one which rein
an
towns That historical fact and
is
it
is
,
.
forced the psychological cause which we have spoken The
of
.
Vulgar character Early Christian Latin appears nowhere
of
plainly the Scriptures We
of
as
the ancient versions

so
in
.
know indeed various testimony that the Vulgar charac
from
,
first for many

of
an
ter those versions constituted intel
at
,
lectual serious obstacle his conversion Christianity
to
to
,
.
a
However despite the criticism

of
such intellectuals the mass
,
,
these ancient ver
of
the faithful remained deeply attached
to
sions their own language and for them these versions re
in
of
flected the fervor and simplicity the earliest days Chris
of
tianity
.
Moreover these old versions their turn have exercised

in
,
the subsequent development
of
an
on
unmistakable influence
Early Christian Latin For centuries were they read
in
.
church sung prayed not but leave

preached They could
,
language
on
unmistakable traces Christian

due
It
them
is
to
.
Vulgar Latin have passed over for

of
that countless elements

good into Christian usage and that these elements thanks
to
,
their scriptural antecedents have gradually lost their Vulgar

,
character and have even some cases acquired certain

in
solemnity which their origin gave

to
certain sacredness
,
,
a
of claim
no
sort was their association with the sacred

It
them
.
text with worship and with prayer which ennobled many

,
if ,
Vulgar words This social ascent we may express

so
—
it
.
of
many elements may

of be
of
folk speech best observed the

in
of
writings authors who the judgment their contempo

in
raries wrote correct and elegant Latin Take for instance

,
,
a
.
of
the case Lactantius the Christian Cicero He has large

,
a
“
, ."
Vulgar origin yet this did not

of
of
number Christian words

prevent his being praised all sides for the purity
on
his
of
by
the beginning many

of
century
So
diction the fourth

,
,
.
words of Vulgar origin had so far shed their Vulgar charac
ter
of
that they did not seem out place Ciceronian style
in
a
.
Even specifically Christian coinings such the verbs ending
as
,
which verbs the Biblical Institute banishes
as
ficare
in
—
-
by
vulgarisms were not excluded Lactantius Indeed he
,
.
having
of
obviously regards greater solemnity
as
them tone
a
classical equivalents
Thus aiming
at
than their certain
,
.
a
of
purple
he
sacredness effect will
honorificare use
in
,
a
plain matter
of
passage whereas in fact contexts he employs
,
-
-
also the technical word baptisma
So
the classical honorare
.
Vulgar
of
no
has for him word
as
such sacred tone lavacrum
,
a
origin Many similar instances might be cited
.
.
the writings still
of
Yet Lactantius there certain
in
is
a
reserve this matter there were still his days number
in
in
;
a
jarred style For the complete
of
words which classical

of in
.
a
literary emancipation the Christian vocabulary we must

Augustine Take for instance his City
St
of
turn God
to
,
.
which his own showing and from other evidence

on
work
in
a
St
Augustine wrote very careful literary Latin
It
contains
.
.
a
the full Christian vocabulary with Vulgar

its
every word
of
origin And the evolution of which Lactantius marks
so
a
.
Augustine City
its
first phase has God reached final
of
St
in
,
's
Not
of
term quite century after the Peace the Church the

a
.
Vulgar origin has

its
Christian
of
idiom with elements

achieved full literary emancipation We can therefore the
.
St
more easily understand Jerome conduct respect

of
the
he in
.
's
of
old versions the Scriptures To be sure mitigated the

,
.
Vulgar character yet

he
language abun
of
their
an
retained
,
Vulgar origin Early

of
This
of
dance words and expressions

.
Christianity spread lingua

of
Christian Latin became sort

as
,
,
a
franca which finally evolved into the Romance languages

to
,
Christian heritage heritage steadily

its
which contributed
it
,
a
by
fostered the Church Latin

, .
's
The Carolingian renaissance taking inspiration

its
from
Italian grammarians and rhetoricians harked back
to
,
classical Latin giving

us
the result artificial language

an
in
,
;
and thus was born medieval Latin . All through the Middle
Ages we may observe a continual oscillation — so to speak
between the classicist impulse and the ineradicable tradition
of Christian Latin , this Latin being fostered by the liturgy ,
the Vulgate , and the Fathers of the Church . Medieval Latin
own flexibility the freedom and flexibility Early
of
its
owes
to
Christian Latin
was this that saved
and from
it fossiliza
it
,
tion was left the Renaissance reverting once more

to
to
It
,
.
the Ciceronian standard make Latin for the first time quite
to
,
definitely dead language

.
a
We would say then that undoubtedly the old Renais

it
is
,
sance tradition persisting Rome that has chiefly induced

in
,
,
of
exclude far
Psalter possible
as
as
the translators the new
to
all Christian elements and take for their standard species

to
a
of
true that they have made certain conces

It
classicism
is
.
of
do
sions the region vocabulary but these not my mind
to
in
alter the general situation any essential way Early Chris

in
tian Latin coherent linguistic system which one must ac

is
a
cept entirety or not all

at
its
in
But allow me now give some examples order show

to
to
in
how the translators have broken with Early Christian Latin .

Vocabulary This possible has been brought into
as
as
far
,
,
.
So
of
accord with classical standards number more

or
less
a
.
Vulgar words not specifically Christian which were cus

—
—
the
the
tomary psalms and the everyday speech early

of
in
in
Christians have been replaced by more classical expressions

,
Thus levare becomes attollere Ad attollo animam meam

te
"
:
"
for
Ps
levavi tabernaculum becomes tentorium

24
in
;
,
:
"
)
.
(
Ps
ac
tentorio suo for tabernaculo suo the word

26
in
;
.
)
”
(
cipere Vulgar Latin for sumere becomes auferre and con

,
(
siliari becomes meditari that we get Vitam meam auferre

so
,
meditati sunt for accipere animam meam consiliati sunt Ps

,
(
.
”
by
Vulgar word illustrare replaced prae

30
the serenum
is
;
)
bere Serenum praebe vultum tuum for illustra faciem

(
in the ”
; , :
"
Ps
Ps
milder maestus
30
tuam contristatus becomes

, );
(
.
.
operari word very frequent Christian Latin and

37
a
)
the
rich in content , is replaced by colorless classical verb
agere agentium iniqua for operantium iniquitatem
as
in
,
,
(
"
"
by
63
for qui
Ps
qui patrant iniqua
or
. as
patrare
; , , ,
in
)
(
.
"
"
Ps
operantur iniquitatem
as
exaltare becomes erigere
in
) ;
,
.7 5)
Ps
erige for exaltare ambulo commonly replaced
te
is
;
(
”
"
by
by incedo gradior habitare replaced the vaguer
in or
is
degere
as
Qui degis praesidio Altissimi for Qui
in
,
(
adjutorio
Ps
habitat Altissimi
90
in
,
.
)
.
the replacement of words
or
These are examples
of
of
more
.
by
vulgar origin classical words Let consider
us
less now
.
those specifically Christian words which have been replaced
by common classical words especially this substitution
It
so is
that divorces the new .
version greatly not only from the
Gallicanum but also from the Early Christian tradition
in
general
.
the scriptural loan word abyssus

of
Take the case word
,
a
-
which very early Christian usage possessed felt value of
in
a
solemnity might have said sacredness and which for that
of
,
,
I
very reason was chosen for use the psalmody This word
in
. .
by
St
has been replaced various classical expressions Jerome
.
of
had felt the poetic valuethe word had considered very
it
,
suitable the psalms and had retained his Hebrew

by it
in
in
,
Psalter The modern translators replace gurges Gurges

it
.
:
) “
by
41
for Abyssus abyssum invocat
Ps
gurgitem vocat
or
,
,
.
”
(
such things profunda and ima Something similar has hap

as
pened tribulatio Vulgar word modeled the Greek

on
to
,
a
Olives and signifying both spiritual and physical affliction

.
Early Christian Latin the word had quite lost vulgar

its
In
by
ring and was employed the most fastidious writers The

.
translators have retained one two cases but for

or
new
it
in
,
;
Early Christian Latin

as of
the rest this word characteristic

so
,
by
has been replaced such things angustiae timor op

,
,
-
etc
pressio
,
.
of
Characteristic also the modern changes the elimination

is
of
the expression magnalia

on
loan word modeled theGreek

,
a
ueyaheta and devised for special purpose This word comes

a
.
to us , so to say , from the very cradle of Western Christianity ,

and it maintained itself in Christian usage for many centuries .
From ancient versions of the Scriptures down to St. Isi
the
dore of Seville we find it employed by almost every Christian
author . The word , in fact, constitutes one of those cases where
the early Christians turned to special creation because they
shunned the pagan associations of existing words . Just as they
introduced the Greek loan -word propheta over the heads of
vates and fatidicus , so did they create magnalia in order to
avoid portentum , this latter word having a pagan taint. There
fore , when the new translators write “ qui fecit portenta in
Aegypto ” ( Ps. 105 ), they are making a direct, frontal attack
on Christian tradition .
A striking example of the elimination of a venerable word ,
deeply rooted in Christian tradition , is provided by confiteri

and confessio as used in the sense of " praise ." Anyone familiar
with the Latin Psalter will know how characteristic these
words are of the psalmody. In those writings of his which we
have mentioned already , Padre Bea informs us that the Gal
licanum has 65 instances of confiteri and 8 of confessio .
Now this word confiteri — taken over from the Greek
šouohoyeiola — has quite a history in Early Christian Latin ,
wherein it occurs in three several senses . In the first centuries
it had the meaning of “ confession of faith ,” and during the
persecutions especially it signified “ to profess your faith ," and
that even to death . But, alongside this signification , confiteri
established itself in the penitential system under the sense of
" confession of sin ” ( confessio peccati ) . And lastly , as a
specifically scriptural term , it signified confessio laudis

(praise ) . These last two senses go back via the Greek
ÉEowo hoyeiola to the Hebrew hoda ( h ) . The third sense ,
confessio laudis , is especially at home in scriptural contexts .
Almost all the early Christian exegetes expressly indicate this
sense and take pains to point out the combination in one word
of the two meanings : confessio laudis and confessio peccati .
The modern translators , however, have thought that they must
expunge this ancient word and have substituted the classical

expressions : laudare , celebrare , gratias agere . In favor of this
very radical change they invoke the authority of St. Augus
tine, citing from his sermons several passages in which the
Bishop of Hippo rebukes
his
as
as
hearers because soon they
—
hear the word confiteri they set about beating their breasts
—
tundere pectora very penitential fashion But they over
in
.
(
)
Augustine frequently
St
look the fact that goes observe
on
to
do .
the scriptural meaning
of
that people who not know
confiteri praise are really very uneducated Sunt enim
.,
.e
(i
.
“
parum says the preacher
on
eruditi and another occasion
15
;
, ”
he
calls minus erudita multitudo One thing quite
16
them
is
of ."'
"
certain that this confiteri the sense praise holds spe

in
,
a
"
”
cially venerable place Early Christian Latin
in
.
shall be content point one of the
In
this connection
to
to
,
I
greatest masterpieces Augustine
St
of
world literature viz

of its ,
.,
's
beginning
its
Confessions Confessiones From end
to
(
).
this book alludes the twofold sense confiteri Indeed

to
it
,
.
may continual delicate play
be
said that the whole book

is
a
upon the two senses The man Augustine presents himself

.
of
before God and pours out his soul both confession his
in
praise for that gift

of
sinfulness and grace which has drawn

in
of
such sinner Him Take this sacrifice my confessions

to
.
a
"
my tongue which Thou hast informed and

of
from the hand

,
hast prompted that may confess Thy Name This is

'17
to
so
it
,
."
the chord that struck throughout and quite meaning

is
is
,
it
less unless we constantly keep before our eyes the twofold

meaning we see how profoundly
So
do
of
confiteri once again

.
of
the language the Scriptures had penetrated Christian

thought
as .
Just they have expunged

confiteri have the translators
so
,
Early
of
the new Psalter eliminated another Christian word

,
Again vulgar origin

of
viz salutare salvation the this

it
is
.,
.
(
)
29
15Sermo
,
in 2,
2
.
117
Ps
17 16
Enarratio
:1
.
Accipe sacrificium manu linguae meae

de
confessionum mearum quam formasti

,
"
ut
confiteatur nomini tuo Confess

et
excitasti
,
.,
,
V
1
”
.
(
)
noun which appears to have made it unacceptable ; but again

we of countless texts that this vulgar
can show by the evidence
salutare had in the course of time climbed upward and had
become fuller of sacred feeling than the cognate Christianism
salus , which is of more respectable form and origin . Again
it is with reluctance that we part with this salutare , a word
which St. Jerome in his Hebrew Psalter wisely retained .

Another traditional word that houses a piece of Christian
thought and feeling , yet has been eliminated , is eructare
( literally : to vomit ) . No doubt it was regarded as a crude ,
not to say coarse , expression , and for that
reason has been
replaced by the irreproachable fundere and effundere . It is
quite true that eructare is used by Cicero and Virgil in
its
literal and less savory meaning but on the one hand the word
;
by
Pliny time18 been much
on
had toned down and the other
,
's
and this we should regard decisive

had become
as
it
in
—
Christian usage the traditional term for the inspired charis
,
prophets and evangelists and for inspired
of
matic utterances
prayer his commentary
on
In
the words
of
Psalm 118 171
,
.
:
Hilary
St
Poitiers elucidates this Christian usage

of
the
in
.
most explicit manner

he
As you well know says every

,
,
.
"
“
prophetic utterance
as
designated
an
eructation And
is
,
.”
having spoken about the nature

of of
human speech he proceeds

,
But when beyond the control the human mind the tongue
,
,
“
not engaged serving our rational judgment and under the

in
is
by
Spirit divine meaning

of
is of
influence the word uttered

is
a
our lips then the thing which

it be
said seems poured forth

to
,
vomited For the mind does not say what impelled

is
(
)
.
of
any previous thought impulse the

or
result
as
say the
to
understanding knows nothing about the matter and the

it
is
Spirit that forms the words which are uttered Augus

St
19
.''
.
the
18In Pliny word practically equivalent give forth

to
to
is
edere
(
).
Hilary full comment

Ps
19
on
This Eructabunt labia mea hymnum

St
118 171
is
's
“
.
'
.'
:
:
Omne prophetiae eloquium sub eructandi significatione meminimus ostendi cum dicitur
,
Eructavit cor meum verbum bonum vel illud Eructabo abscondita constitutione
a
,
:
'
'
id ex
mundi vel illud Dies diei eructat verbum Omnis autem sermo hominum sensu
,
'
.'
:
cogitationis initur ubi ad aliquid meng quod

et
motu enuntiandum mota nostra

,
tine one of his sermons says that the prophets first drank
in
in the spirit of God . . . and then threw it up again . It is in
this way that all ancient Christian writers
the word . employ
I am of the opinion that we are impoverishing our
therefore
vocabulary as well as deserting ancient tradition if we pray
henceforward : " Fundant labia mea hymnum ” ( for Eructabunt
labia mea hymnum , Ps. 118 : 171 ) , or : “ Effundit cor meum
verbum bonum ” ( for Eructavit cor meum verbum bonum ,
Ps. 44 : 2 ) . In both these cases in his Hebrew Psalter , St.
,
Jerome has rightly retained the ancient word .
There are also several types of words that have been
shunned , as, for instance , the majority of Christian creations
by means of the suffix - ficare . This type of word - formation
is of very early date , such words being formed either from
nouns or adjectives : mors , mortificare ; honor , honorificare ;

clarus , clarificare ; vivus , vivificare . You may call this very
free behavior , and you may even stigmatize the process as
“ vulgar , ” yet it is beyond doubt that these words were not
only not felt as vulgar words , but that they even ranked as
more sacred than their everyday equivalents . Mention has
already been made of Lactantius ' employment of honorificare .
the
Minucius Felix purist who

of
But take further case
in
,
a
his writings anxiously avoids most Christian formations ad ,

mitting
no
more than four Christian words his Octavius

In
.
this writer employs the word vivificare which the most

is
,
widely used all this class

of
of
words After the exclusive

.
Minucius Felix be found every Christian writer

it
in
is
to
,
At
affectum sibi inciderit per verba declaret vero ubi extra humanae mentis
in
,
.
animae sententiam lingua famulatur

ad
instinctum non sed per ineuntem spiritum

officio oris nostri divini sensus sermo diffunditur illic eructatum videtur esse quod
,
cum non ante cogitatione motuque

ad
sit
dicitur percepto quod pulsa mens

id
;
loquatur sed ignorante sensu spiritus vocem verba distinguat Hilarii Episcopi
in
S
,
(
.
Tractatus super Psalmos Zingerle Corpus Scriptorum

ed
Pictaviensis Eccles
,
A
.
.
Latinorum XXII 1891 541

,
],
.
(
ore
20
prophetae Spiritum Dei fide hauserunt faucibus pietatis biberunt

,
,
[“
.
.
.
.
.
.
by
interioris hominis ructaverunt From sermon first published Cardinal Angelo

a
.”
by
Mai
98
Nova Patrum Bibliotheca 1852 289 and reprinted Dom Morin

in
in
,
),
,
-
(
I
his Sancti Augustini Sermones post Maurinos reperti 1930

(
)
.]
even the most fastidious ones , such as Lactantius . Neverthe

in
less , alleged vulgar origin
its
on the score of has been
it
,
place taken by such
its
excluded from the new Psalter and
things citam dare tribuere largiri reddere phrases which
as
,
my mind with their prim
do
classicism not come near the
to
. St
feeling Here again
of
ancient Christian word depth
in
.
Jerome his Hebrew Psalter has wisely retained cioificare
in
,
,
of
What has been said true also mortificare justificare hon
is
,
orificare glorificare noteworthy that magnificare
It
is
,
,
.
though elsewhere repeatedly expelled has been allowed
to
,
stand the Magnificat
in
will
of
examples give the changes
These few an idea made
or
the vocabulary rather will show the
of
the Latin Psalter

in
,
the application of
of
that vocabulary
on
effects classicist
a
standard
.
Fear of Hebraisms There have been great changes also

.
. of
of
consequence com
as
certain fear excessive think

,
a
mitting Hebraisms generally realized that this

It
now
is
has for the past half entury served
as
category Hebraism
"
"
-c
sort of hang
great deal
of or of
on
which
peg material which
to
a
Hebrew origin
no
quite frequently had

at
no
least such
,
origin exclusively great many items Biblical Greek

A
.
which were formerly called Hebraisms are evidently

be
to
of
ascribed the native evolution the Greek language itself

to
.
So
also for the ancient Latin versions the number genuine

of
:
Hebraisms plainly much less than scholars formerly sup

is
posed Many items that were once regarded borrowings are

as
.
evidently due parallel linguistic evolution For Latin itself

to
a
possesses many constructions that occur also Hebrew and

in
the sacred texts seeking faithful

it , of
the ancient translators

,
rendering original n aturally upon

of
the seized such construc

tions And happened under the stimulus of this
as
so
these
,
.
or
effort that certain expressions genuinely native Greek

to
, ,
of
Latin are more frequent the language the Biblical ver

in
Yet we have really right

no
sions than they are elsewhere

.
call such expressions Hebraisms nor there any sort

of
is
to
,
reason for avoiding them . Such constructions as these , under

the influence of Biblical Latin , repeatedly became current in
everyday Christian use .
We cannot be surprised that they did
,
so when we remember what place Holy Scripture held in the
devotional life of the early Christians .
Abstract for concrete . Let me give an example that will
illustrate my point , viz ., the use of abstract nouns with a con
crete significance . This manner of speech is found in Plautus
and it is characteristic of Vulgar Latin . In the
eminently
Bacchides of Plautus ( 1 . 1152 ) one of the characters , wishing
to say , “ Embracing a corpse is disgusting , " says, “ Odiosum
est mortem ( = cadaver ) amplexari . ” That is not the language

of the literary salon ; yet later on this fashion of speech found
of
way into the language

its
the cultured and even into the

Horace Latin belongs
of
language officialdom quite
to
a
.
's
different linguistic yet
of
stratum from the Latin Plautus we
,
Ep
his
encounter verse the imperial title Majestas Tua

in
(
.
“
”
these are directly paralleled by the
as
258 Such titles

II,
,
1
)
.
church for the Christian folk Our

of
modes address used

in
.
us
bishops nowadays address Dearly Beloved Brethren

as
;
"
“
got
those ancient Christians such things Caritas vestra Di

as
,
of
lectio vestra Sanctitas vestra This manner speech existed

,
the Latin of every period and therefore perfectly jus

it
in
is
,
accord with the linguistic history

of
tifiable and quite Latin

in
expression by
an
abstract Hebrew Latin ab

if
rendered
is
stract For instance we frequently meet the Gallicanum

in
, ,
.
the word iniquitatem such phrases qui operantur iniqui

as
in
tatem We should recognize that this usage entirely order

is
in
.
according linguistic laws Latin and that the new

of
the
to
qui patrant iniqua displays

its
version with purism which

,
not require The same thing holds for humilita

do
those laws
, .
21
Ps
has become me miserum

22
tem meam which and

,
.
:
(
for countless other cases

.
Intensive genitive Nor the called intensive genitive

so
is
-
.
"
"
Lejayal we know
of
mere Hebraism Since the researches

a
pp
archéologie chrétiennes
21
See Bulletin littérature

et
ancienne 1912 233

,
.ff
d
d
'
'
.
.
that this is a primitive Indo - European construction and that it

offspring all the Indo European languages
its
counts
in
.
Therefore when the ancient translators chose use the
to
,
by
means stray
no
expression in saeculum saeculi they were
,
ing from permissible Latin usage
of
the path Yet the modern
.
translators have thought themselves obliged save Psalm
in
-
144 substitute sempiternum aeternum etc
in
in
to
,
—
:2
of .
Syntax We have arrived insensibly
the region syntax
at
.
. .
mymind syntax more important than vocabulary
To
even
is
mean that classicism this region has more effectively

in
I
divorced the new version from the Early Christian tradition
.
Syntactical changes may strike the eye less forcefully but they
,
go
far deeper than changes vocabulary they touch the very

in
:
the psalmody they spell
of
soul very definite change
its
in
,
structure
.
of
The verbless sentence have said that the fear
it
is
I
.
Hebraisms that has the abstract con

of
the elimination
led
to
-
crete and the intensive genitive the same fear that has
It
is
of .
of
led the elimination one the most characteristic con

to
of
structions the ancient versions construction admirably

of ,
a
suited the gnomic character the psalmody mean the

to
;
I
by
sentence formed nouns without copula Here again we

.
a
ancient Indo uropean construction

do
have with You

an
to
.
-E
need only read what Meillet says about Mémoires de

in
la
it
linguistique
de
and what Marouzeau has

14
société
,
to
ff
1
(
.)
say about the stylistic possibilities this construction Latin

of
in
.pp
Stylistique Paris 1946

It
214 construction that

is
ff
,
.
.
a
(
proverbs and maxims descriptions

its
finds natural place

in
in
,
and enumerations Both the Latin poets and those writers

.
who affected colloquial style much liked employ this con

to
a
struction which both picturesque and impressive

is
It
of to
,
is
.
Virgil
be
found Plautus Ovid the conversation

in
in
in
in
,
the Cena Trimalchionis Petronius Chris

of
the freedmen
in
of
preachers Augustine for example are very fond

St
tian
,
—
—
.
This construction which

as
we have seen was available

it
in in
,
,
.
every period was admirably adapted for use

of
the Latin
,
the psalms, with their numerous pregnant sayings and their

striving after a succinct parallelism . This was appreciated by
the ancient translators and by St. Jerome in his Hebrew Psal
ter , and both made a very ample use of it. But the modern
translators for their part — and this as many as twenty -five
times — have wrecked the gnomic concision by the introduction
est
of a quite unnecessary Thus they write Deus est judex
,
.
“
justus for Deus judex justus
Ps
Deus
12
Quisnam est
,
7
.
:
”
“
(
)
praeter Dominum for Quoniam quis Deus praeter Domi
?
”
(
et
Ps for Dulcis
32
Bonus rectus est Deus
et
, 17
num
,
,
(
”
:
)
“
.
24
rectus Deus Ps
8
:
.
)
.
The singular multitude Again
of
was doubtless the same
it
Hebraism which has made them regularly replace the .
of
fear
by
collective singular plural although this use the singu
of
,
a
lar was from the most ancient times very living Latin con
a
prevalence and shown
its
struction Löfstedt has indicated
.
that enumerations We find

was used especially Sallust
it
in
in
. .
of
that the lion hunter talked leonem ferire Bellum
(
.
Jugurth When farmer reckoned his livestock he .
.,
,
,
6
, , .
a
)
spoke porcus agnus gallina Cicero himself his Cato

of
in
,
,
Major takes over this construction with both hands

56
16
,
)
(
when he writes Villaque tota locuples est abundat porco
,
:
:
"
haedo a gno gallina The cry Ad leonem rang out many in

,
.”
sedition and many Christian persecutions Aelius Lam

in
.
a
pridius that the dignified sena

us
Commodus
18
10
tells
of ,
,
(
be
tors after the death Commodus were heard shouting

to
,
,
:
Exaudi Caesar Delatores Exaudi Caesar
ad
leonem
,
,
:
:
!
“
Speratum How frequently the populace raised

ad
leonem
!”
this cry against the Christians Tertullian with his wonted

,
!
game the Tiber comes up

of
makes
If
sarcasm and them

it
,
:
“
the walls the Nile not flood the fields

does there be
if
to
if
,
,
at
drought earthquake famine plague once we hear the cry

,
Christians lion What all that multitude one

to
22
the
to
,
'
?
?
”
!
22
Tiberis ascendit moenia Nilus non ascendit arva caelum stetit

Si
si in
in
si
si
si
,
,
"
ad
ad
terra movit fames lues statim Christianos leonem Tantos unum

si
,
?
”
!
:
40
Apologeticus
2
,
,
)
.
(
And St. Augustine draws

awS attention to the expressive value of
this singular : “ Here , of course , 'frog ' stands
for
multitude
a
by
of
frogs Men minds somehow are formed the cus
so
.
's
of
speech that when you say thing the singular you
in
tom
a
be saying more than you plural For exam
if
seem used the
to
.
ple There soldier makes stronger impression than There
', is
,
a
'
'
‘123
are soldiers and There fish than There are fishes Here
is
'
, '
.'
'
‘
of
again our modern translators their fear Hebraism have
in
,
by
regularly replaced the singular plural Thus they write
:
a
Petierunt adduxit coturnices for Petierunt venit co
et
et
,
,
"
“
(
turnix Ps 104 Dixit venerunt locustae bruchi sine
et
et
40
,
;
)
.
numero for Dixit venit locusta bruchus cujus non erat et

et
,
"
(
numerus Ps 104
34
,
)
.
.
:
There are many other things which should like
in to
I
of
for instance the elimination instrumental
as
discuss
,
,
"
”
Confitebor tibi Domine toto corde meo Ps
in
as
in
,
9
2
(
)
.
:
certain prepositional usages the introduction
of
the avoidance
,
of
the Accusative and Infinitive construction
its
which with
,
-
-
of
rigidity subordination little suited the psalmist suc

is
to
so
's
of
cessive manner thinking and many other classicist construc

,
tions However wemust come synthesis our argument

of
to
,
a
.
and conclusion
a
that the modern translators justified their work

of on
said
I
two grounds Early Christian Latin decadent form

is
a
1
)
(
:
Latin and should replaced by classical Latin

be
this
;
2
(
)
change will have the practical advantage that classical Latin

more easy understand
is
to
As regards the first these assertions hardly think

of
. it
,
I
necessary after all that has been said say any more about
to
., it
But may be useful

on
dwell for moment the second viz

it
of to
,
a
the practical plea intelligibility first answer this

to
A
.
might take the following form

of
priests
If
the education
is
:
pro
est
Nam utique rana

23
multitudine ranarum positum Nescio quo autem modo

“
.
'
'
per loquendi consuetudinem imbutis sensibus hominum saepe plus videtur quod
,
singulariter quam quod pluraliter dicitur Nam plus accipitur cum dicitur verbi causa
,
,
.
Est illic miles quam Sunt illic milites Est illic piscis quam Sunt illic pisces
',
',
';
'”
'
'
'
'
40
Locutiones Heptateuchum
in
,
II,
.
(
)
of a character
such that they learn a species of Latin which
they hardly encounter again throughout their lives , whereas
they cannot understand the form of Latin with which they
are in daily contact , then it were better to reform their educa
tion than to change the ancient texts . But that answer apart
- I ask myself whether Early Christian Latin , which in
its
structure much nearer
of so the modern languages and
to
, is
especially course the Romance languages not fact
to
,
in
is
easier understand and feel than the artificial humanistic
to
to
Latin that we are asked place
its
take The Gallicanum
to
in
.
quite other things than
lie
difficulties but these
its
its
has
in
,
linguistic structure and they can removed without impair
be
ing the traditional Christian language The fundamental ques
.
right justifiable
or
tion and remains this rather
it
of it
Is
is
,
,
is
:
mutilate liturgical book such the Book Psalms

as
tv
,
a
a
which since the earliest centuries has been part
of
mass poetry
and parcel Christian worship and has
of
say grown
to
so
—
-
up with the Christian idiom mutilate such book by
to
—
a
up
dressing pre Christian language No less person

it
in
a
a
-
than the humanist Erasmus man who his youth wrote

in
,
a
classical ostes Our Lady and other saints and would have
tu
trorise the hymns

of
Izkou classical sense the Church

in
,
a
his life 1528 that his much

of
Carrie see toward the end

to
Jerome was after all not far wrong when he con

St
atmirau
cuvai that certain
and Christian were direct antitheses .
Aniate dintre noutaten used lidte else then pure Ciceronian
Lapid tanding this Miceless language and the
it
ds
,
it
&
"
l
Rome itself
as
the very pope

The
so
—
in
,
i
beurt actressing God

in as
de
e
c
PAAU Han mais very time Erasmus

e
*
Mon verror MAP wux chat testifies both

3
:
:
**
het ons reism Had

in
'
"
Trin es
he
be
Si
made would have

in
",
,
your
with
hyd
seit Ipse
wir
18
ahora
And
ar
sve story sind

t a
"
."
Sullie Holiv finger wit min elegans

At
hvor vibrati mapid

w
&
a
,
While fully appreciating the scientific work of the profes

sors of the Biblical Institute , I would — with the freedom
which Church authority allows us — ask all those whose busi
ness it will be, for themselves and for others , to form a judg
ment and perhaps make a choice , to be pleased to consider
these observations ofmine .
BENEDICTINE CONTRIBUTIONS TO
T
MATHEMATICS FROM THE SIXTH

TO THE THIRTEENTH CENTURY
By SISTER JOANNE MUGGLI
N ROM a of the Holy Rule

consideration and the life
K of monks at the time of St. Benedict, one would neces
sarily conclude that the mathematics of Benedictines
at this early period was very simple , perhaps restricted to
some measurements and the reckoning of time. In the Holy

Rule there are such expressionsas “ let him ( the cellarer ) give
the brethren their apportioned allowance ” ( chap . 31) , “ let a
pound of bread be sufficient for the day ” (chap . 39 ) , and " we
think one hemina of wine a day is sufficient for each ” ( chap .
40 ) . Simple though this mathematics was , considerable pre
cision was likely necessary , especially in the measurement of
the " one hemina.” The hemina measure seems to have been
lost during the early centuries. The reckoning of time was IS
a more serious problem , since it was the “ abbot 's care that the
time for the Work of God be announced ” ( chap . 47 ) .

Computing the calendar of feasts involved difficulties just
as great as , and perhaps greater than those encountered by
the one preparing the Ordo at the present time. The statement
that at least one mathematician was necessary for each
monastery for the express purpose of calculating the Church
year and the monastic calendar is attributed to St. Augustine .'
The index to St. Augustine ' s works does not reveal such an
opinion , for of the nineteen references to mathematics none are
favorable . Among them were the following : mathematical
divinations (mathematicorum divinationes ) , uncertain knowl
edge of mathematics . . . useless (mathematicorum scientia
incerta . . . vana ) , society of demons and mathematicians
( societas inter daemones et mathematicos ) , those mathema
BENEDICTINE CONTRIBUTIONS TO MATHEMATICS 35
ticians who are trusted are mocked by the fallen angels ( illu
duntur ab angelis prevaricatoribus , qui creduntur mathe
matici ) , to consult with mathematicians and soothsayers or
malefactors is to fornicate with demons (mathematicos et
haruspices aut maleficos consulere , est fornicare cum dae
moniis ) .
With the exception of the time allowed by St. Benedict for
learning the psalms and doing spiritual reading , there was
probably little leisure for study during the early period of
the Benedictine Order . Undoubtedly the monks were con
cerned much more with manual labor than with intellectual
pursuits . Consequently after the founding of the order more
than a century elapsed before the name of a single mathema
tician appeared .
Venerable Bede (673 -735 ) , historian and Doctor of the
Church , is the first Benedictine mathematician on record .
Thanks to the rich supply of books brought back to England
by St. Benedict Biscop on his various trips to the Continent,
Bede had access to the best written works . Bede himself re
lated the little that is known of his life when he wrote :
Thus much of the Ecclesiastical History . . . has , with the help of
God , been digested by me, Bede , the servant of God , and priest of the
the
monastery of apostles Peter and Paul which Wearmouth

at
,
blessed
is
who being born the territory that same monastery

of
and Jarrow
in
at ;
,
be
by
years
of
was given age educated the most reverend

to
seven
,
all
by
Abbat Benedict and afterwards Ceolfrid and spending the remain

;
,
ing time my life monastery wholly applied myself

of
that the
to
in
,
I
study Scripture and amidst the observance regular discipline and the
of
of
,
,
the
daily singing always delight learning

of
church
in
care took
in
,
,
I
writing my
of
teaching and year age

In
the nineteenth received

,
,
I
.
the priesthood
of
of
deacon orders the thirtieth those both them

in
;
,
's
by
by
the ministry Bishop

of
of
the most reverend John and the order

,
till my
of
the Abbat Ceolfrid From which time the fifty ninth year
,
-
.
of
age have made my business for the me and mine compile

to
use
,
,
it
of I
the
of
out works the venerable Fathers and interpret and explain

to
,
according their meaning these following pieces

to
thirty works follows three which deal with

, of
of
list seven
,
A
science especially chronology Bede wrote Latin and the

in
,
.
titles of these three works are De Natura Rerum , De Tem

poribus, and De Temporum Ratione . The last- named was
written at least fourteen years after the other two and gives
an intensive study of the Easter cycle . In all his books Bede
made no pretense at being original but acknowledged that he
was using the works of earlier writers. It was rather unusual
at that time for authors to acknowledge their indebtedness
to others .
Bede presented the best work which had been done up to
his time on the calendar and the calculations with digits. The
only operations necessary for determining the seasons and the
feasts of the Church were the simple ones of addition and sub
traction and possibily multiplication and division . Bede also
gave a description of finger symbols , using various positions
of the fingers and hands to represent numbers , a system much
like that used by deaf-mutes today . David Eugene Smith gives
the purposes of digital notation as an aid in bargaining at
international fairs when one did not know the language , an
aid in remembering numbers when computing on an abacus ,
and device to perform simple calculations . Since Bede spent
a
his entire life in the monastery , it can safely be assumed that

he did not need digital notation for bargaining at international
fairs . Moreover , Bede himself admitted that he used it partly
for the development of the mind and partly for amusement ."
He gave precise verbal descriptions of about fifty symbols for
numbers extending through one million , which was the most
complete description until the fourteenth century . By means
of pictorial illustrations , however , later writersø clarified the
subject considerably .
Alcuin ’ was born in the same year Bede died .
( 735 - 804 )
In some of his letters he refers to himself as " Albinus humilis
Levita .” He attended
its
the school of York and later became

of
, of
head As head the school he outlined the course studies

.
of
Scripture grammar rhetoric dialectic music

consisting
as
, ,
poetry astronomy physics and the Easter cycle About 785

,
Charlemagne requested Alcuin come his court improve

to
to
to
education . He spent
or twelve years there before being
ten
appointed by Charlemagne as abbot of St. Martin at Tours ,
where he either founded or at least greatly improved the
school . This renowned cloister school became the pattern for
the great schools of Fulda and Reichenau . He encouraged his
monks to copy manuscripts , paying particular attention to
spelling and punctuation . One wonders if his own work On
Orthography was used by them for reference . Under his
direction a different and more legible type of letter was used
making the manuscripts easier to read than the older ones had
been .
Because of his teaching and his writings Alcuin is important
in the history of mathematics . The importance he attached to
teaching appears from his motto , " Disce ut doceas," together
with the fact that he spent his life in this work first at York ,
then at the court of Charlemagne , and finally at Tours . His
years at court must have been a real test of his ability and
tact , for it would have taken considerable ingenuity to interest
the heterogeneous group he met there . Charlemagne seemingly
had a great desire for knowledge , especially the application
of knowledge , but he know everything immediately .
desired to
In his teaching , Alcuin
the question and answer
used
method , frequently asking his questions in the form of puzzles
and riddles . It is entirely
keeping with his character that he
in
interested , stimulated , and amused his pupils with puzzle
problems to relieve learning of some of drudgery Many
its
.
by
puzzles which could solved today simple arith

be
of
the
by
metic and algebra were solved very ingeniously Alcuin

the two following examples indicate
as
Two men purchased hogs for 100 sterling pieces hogs

at
5
sterling pieces They divided the hogs sold them

at
for
,
2
5
.
for sterling pieces and made good bargain thereby How

2
was this done Alcuin tells that the 250 hogs which they
us
?
were able purchase for their money were divided into two
to
the one herd having all the fat and the

of
herds 125 each

,
other all the lean hogs One hundred twenty

of
the first herd

.
38
were sold at for 1 sterling piece and 120 of the second herd
2
at 3 for 1 sterling piece . This was actually 5 hogs for 2 sterling

pieces . The proceeds from the first were 60 and from the
second , 40 sterling pieces , and they had 10 hogs left.
A man on his deathbed makes his will . If the expected child
is a son , he is to receive 3 / 4 and the widow 1 / 4 of the estate .

If, however , the child is a girl, she is to receive 7 / 12 and the
widow 5 / 12 of the estate . But twins , a boy and a girl, are born .
How should the estate be divided ? Alcuin solved this by say
ing that 12 parts were required to make the proper allocation
for the son and mother , and also 12 parts for the daughter and
mother , hence 24 parts in all were required . Under the first
condition , the son received 9 and the mother 3 parts , while
under the second the mother receives 5 and the daughter 7
parts . Therefore , the mother receives 3 plus 5 parts or
the
1/3 ,
is son
/ 24 and the daughter

or
24
24
,
8 =
.
/
of 7/
9
3
/8
Alcuin name connected with collection puzzle a

's
problems whose title Propositiones

ad
acuendos juvenes indi

,
,
cated their purpose This was collection which influenced
a
.
"
textbooks for thousand years Although
of
the writers
it
is
a
."
°
not absolutely certain that this particular collection his
is
of ,
he
of
the letters Alcuin show that did make collection

a
puzzle problems He also wrote on arithmetic geometry and

,
,
.
astronomy He was compiler and collector rather than

an
a
.
original author adapting from earlier authors such parts of

,
their writings he found useful and interesting Alcuin was

as
.
“
learning genius
of
rather man
of
and action than and con

a
templation like Bede but his power organization and of

of
,
teaching was great

10
.”
Fulda Rabanusyoung monk

of
of
To Alcuin Tours came

,
a
Hrabanus Maurus 7842 856 related that Alcuin who

It
is
,
at ,
-
.
(
had the habit of giving surnames even while he was the

Charlemagne highly
of
court esteemed Rabanus that he

so
,
St
gave him the surname Maurus after Maurus the favorite

,
.
pupil Rabanus was undoubtedly untiring

of
St
Benedict
in
.
his work very honest his writings great scholar for

in
and
,
a
his time. He is considered the greatest of Alcuin 's pupils . At

the time of Alcuin 's death , young Rabanus , the primus prae
ceptor Germaniae , as he was called , was teaching at Fulda.
The statement , “ Let no one dare to teach any art unless he has
first learned it by prolonged study , ” is attributed to Rabanus.
He attracted many students to Fulda , and it is possible that the
number of his students was even greater than the number
Alcuin had . It was especially through his influence as abbot
of Fulda for twenty years that its cloister school became out
standing , even surpassing that of Tours . After resigning as
abbot, Rabanus spent about five years in retirement, study , and
meditation , before being appointed archbishop of Mainz , a
position which he was not eager to accept.
While at least seven - eighths of his writings are theological ,
he did also write on arithmetic , music , and geometry . His
work on fundamental approach of numerical
arithmetic is the
quantity on which depend music , geometry , and astronomy.
He says that astronomy is a " worthy argument for the re
ligious and a torment for the curious . If pursued with chaste
and sober mind , it floods our thoughts with immense love .
How admirable to mount the heavens in spirit, and with in
quiring reason consider that whole celestial fabric and from
every side gather in the mind's reflective heights what those
vast recesses veil. ” 11
His work on arithmetic , the Computus , while adhering
closely to Bede in content , resembles the form of Alcuin ' s
writings, being a dialogue between master and pupil. Rabanus
finds mystical significance in the numbers mentioned in Scrip
ture . “ Six is a perfect number , for did not God make the world
days We perfect
six
in six
in are not say that the number

is
to
?
His
six
God accomplished days

of
because work creation

,
but that He accomplished the work six days because six

in
is
a
perfect number Nay even His work had not been finished
if
,
.
be
six days yet would the number still perfect one

12
in
."
he
An
Of geometry
all
says acquaintance with geometrical

,
“
figures of help towards spiritual discernment

is
."
Rabanus with the aid of his favorite pupil Walafrid (Wa

lahfrid Strabo , 807 -849 ) prepared Latin -German glossaries
for Scripture . After having studied at Reichenau as a boy ,
Walafrid was sent to Fulda to study under Rabanus . Return
ing to Reichenau he became a successful teacher of mathe
matics and later abbot. As far as we know he left no written
works on mathematics .
Two of the teachers of Remigius of Auxerre (ninth cen
tury ) had been pupils of Alcuin . Besides teaching in various
schools near Paris, Remigius wrote a commentary on the arith
metic of Capella .
It may be noted that neither Remigius nor Rabanus nor
even Alcuin contributed anything strikingly original to the
field of mathematics . This is quite in harmony with the gen
eral cultural level of the period during which they lived , the
Carolingian renaissance . Alcuin is considered the greatest
scholar of this renaissance , during which the preserving and
passing on of the knowledge of the past was more important
and more necessary than originality . This is precisely what
Alcuin did by encouraging the copying of manuscripts and
selecting for his own works the things which seemed to him
necessary or useful .
Learning made greater progress in Germany than elsewhere
during the Ottonian renaissance , which was generally a rather
barren period culturally . One of the more prominent scholars
of this period was a woman , Roswitha (Hrotsvit , d . ca . 935 ) ,
a learned Benedictine nun of Gandersheim in Saxony . The
abbess , a niece of Emperor Otto I, made the convent of Gan

dersheim a seat of learning . In such surroundings Roswitha
surely obtained a good education . She must have been a pro
lific writer , although only six plays , eight legends , and some
poems remain , of which her plays are the most interesting to
us since they contain references to mathematics . Roswitha had
read the pagan playwrights Plautus and Terence .
While she admired their artistic ability , she bewailed their
morals ; so she attempted to write plays portraying true Chris
tian virtue and at the same time preserving classical standards

as to form .
Perhaps the longest reference to mathematics is found in
her play Sapientia . Scene 3 gives the ages of the three girls ,
Faith , Hope, and Charity .
Sapientia : O king, if thou askest the age of my little ones , Charity has
fulfilled a tale of years that is evenly even and diminished ; Hope , one
odd
and
ex
that likewise diminished but evenly Faith one that
,
is
is
ceeding and unevenly even
.
all
Hadrian By such not
at
an
us
answer thou makest understand
to
:
the thing that we asked

.
..
.
Sapientia Charity hath lived two Olympiads eight years Hope two
,
(
)
:
ten
Lustra years and Faith three Olympiads twelve years

,
.
(
)
ten
Hadrian And wherefore are the numbers eight and which consist
,
:
two Olympiads the other two Lustra both called dimin

of
of
the one
,
up
of
ished And wherefore the number twelve which made three
is
is
,
?
Olympiads called exceeding

,
Sapientia number Everycalled diminished whose factors when

is
:
added together
make less total than the number whose factors they
,
a
if for
eight the half four the fourth part two and the
of
are Such
it
;
,
is
is
.
the
eighth part one and together

be
these added sum seven Likewise

is
:
.
ten
for
has the half thereof five the fifth part two and the tenth part
,
,
do
one which being added together make eight But contrariwise

;
,
a
.
by
do
number called exceeding whose parts grow addition Such

is
is
,
.
six
twelve for the half thereof the third part four the fourth part
is
;
part two the twelfth part one

of
three the sixth these the sum attaineth

;
,
unto sixteen But that pass not over the chiefest matter which equal
is
,
I
sum.
six
to of
unto the thereof neither less nor more Such

the factors
is
;
,
.
by
do
for the factors wit three two and one make addition the same
,
Similarly the numbers

six
128 are called perfect

28
13
number 496
,
,
, 8
.
Then follows her explanation evenly even evenly odd

of
and unevenly even factor quotient and divisor Roswitha

,
thus displays knowledge

of
either Greek Boethian arith

or
a
metic Without doubt modern audience would find such

a
a
.
long mathematical dialogue quite uninteresting and certainly

unintelligible
.
The Cluniac reforms the latter part

of
the tenth century

of
improved study and learning the monasteries occasionally

in
producing monastic scholar like Abbo

ca
945 1004 abbot

,
.
a
-
(
)
of St . Benedict at Fleury on the Loire. His study and teaching

seem have been in mathematics , including astronomy and
to
chronology . One of his students , Aimoin , became his biog
rapher and says of him that
the
sin
that having
of of
he admonished his hearers cast out thorns they
,
the little gardens
of
should sow their hearts with the spices the divine
virtue The battle lay against the vices and
of
the flesh was for them
it
.
To
what arms they should delights complete
its
consider oppose
to
to
.
the
of
prayer the manly strife
, of
their armament after vows and fast
,
,
he
. of
ings deemed that the study letters would advantage them and
,
especially the exercise of composition
he
Indeed himself the studious man
,
let
writing
he
dic
or
scarcely pass moment when was not reading
,
a
tating
14
.
Clearly Abbo was both learned and holy man He re
is
a
.
martyr by both the Catholic Encyclopedia and
as
ferred
to
the Benedictine Martyrology

.
of
Abbo Quaestiones Grammaticales was the result some
's
grammar done England

of
years study and research
of In
in
,
in
.
the mystical meaning
of
treats rather briefly

he
this work
as
numbers because he says this contained another book

is
in
at ,
which he wrote the request

of
of
the monks his abbey the
on
Victorius An extant
of
arithmetic anonymous commentary
on
.
Fleury since
of
Victorius usually attributed Abbo the

is
in
to
part
of
mention made was written

at
first the fact that the
it
is
of
request fellow monks another work which has been

In
,
.
lost Abbo corrected the Easter cycle Abbo worked with the
,
integers turning his attention multiplication especially

to
,
but saying nothing about division His chief title remem

to
.
“
of
brance the fact that he was

however teacher Gerbert
is
,
,
a
of
the most learned man his time

15
.”
Gerbert Pope Sylvester was undoubtedly

II
1003
of -
(
the greatest mathematicians the Benedictine Order

of
one
.16
Throughout his life he showed loyal affection and gratitude

toward the monks Aurillac under whom he received his
at
first education He went Spain complete his education

to
to
,
.
studying principally mathematics and science His desire

to
.
study dialectics was satisfied Rheims where he gave instruc

at
,
tion mathematics in return for help in dialectics. Gerbert

in
held various high offices in the Church and in his order . He
wa advisor and consultor to Pope Gregory V , whose successor
was
for
he became. He reigned As pope
II
as
four years Sylvester
.
he had leisure for mathematics but that he continued
no
to
the subject indicated by
an
take interest in letter
is
to
a
Abelbold presumably written after he became pope this
In
",
.
letter Gerbert draws geometric figure show Abelbold that
to
a
equilateral triangle
of
21
of
an
the area side rather than
is
7
.28
Gerbert has always been considered outstanding
an
teacher
of
mathematics The Chronicle Verdun refers of
as
to
him
a
, , .
second Boethius since Boethius had been considered teacher
a
mathematics He has been de
of
the first rank especially

in
.
its
of
scribed the first mind his time greatest teacher and

as
,
“
most universal scholar His pregnant letters reflect finished
a
.
man who has mastered his acquired knowledge and trans

into power
be
There can question about his

no
formed
'18
it
."
knowledge Many
of
very deep and very real love the best of

.
many
of
scholars his time were eager hear him and corre

to
sponded with him He aroused interest mathematics be

in
.
his own interest the subject

of
cause
in
Gerbert was the first European scholar definitely known

to
have taught the Arabic numerals generally held that

It
is
.
of
obtained his knowledge

he
while the monastery

at
them
near Barcelona Spain He used nine characters but there
is
,
,
he .
At
as
any rate
he
doubt whether knew about zero did

to
real significance He used the abacus

its
not know sim

to
'
.
plify mathematical computations especially multiplication

,
.
up
The abacus by Gerbert was really multiplication

as
set
a
multiplication had been performed

as
table Before his time

.
the oldest methods for long divi

, of
repeated addition One

.
very oldest with Arabic figures

if
sion not the attributed

is
,
Gerbert To us appears very cumbersome process

as
to
it
a
.
Gerbert wrote arithmetic geometry and other mathe

on
matical subjects and probably

on
the astrolabe
.20
,
Bernelinus Paris (of - ca . 1020 ) * was perhaps one

of Gerbert 's pupils. Very little is known about his life except
that he was prominent in mathematics , writing on arithmetic .
He explained the use of Gerbert 's counters and the abacus .
According to his description the abacus is a carefully polished
tablet upon which the geometrician spreads a thin layer of
blue sand on which to draw his geometric figures . Bernelinus
gave a theory of multiplication and division as applied to
fractions .
Probably the most prominent of Gerbert 's successors in the
eleventh century was Hermannus Contractus ( 1013 - 1054 ) , a
chronicler , mathematician , and poet. He was a cripple from
birth and therefore received the name “ Contractus ." As a child
he was brought the monastery of Reichenau , where he took
to
his
his vows and perhaps spent the rest of life studying and
His charming
, at
teaching personality and brilliant mind
.
tracted everyone He has described affectionate
as
been
"
.
cheerful happy his sweet and engaging personality drew all

;
,
men love while his learning attracted pupils afar
22
from
,
."
's
us
of
Hermannus best known the author the Salve
as
to
,
is
Regina He was outstanding theology mathematics astron

in
,
.
omy and music and was well versed Latin Greek and
in
,
,
-
Arabic He wrote
on
the astrolabe and the abacus and was

.
of
interested the number game rithmomachia

in
mathematical history the ninth century saw the transla

In
mathematical works Greek into Arabic while

of
tion from
,
the twelfth was known for translations from Arabic into

by
Most
of
Latin this work was done Benedictine monks

,
.
perhaps
of
an
ca
among was Adelard Bath 1100

,
whom
.
)
(d
.
the best known translator England He studied Toledo

in
at
by ,
-
Tours and Laon and completed

his scientific education
,
travel Spain Italy North Africa Asia Minor Egypt and

in
, ,
possibly Arabia where he may have become acquainted with

Arabian scholarship On his travels he collected numerous
.
mathematical manuscripts He was one

of
the first translate

to
.
Euclid into Latin perhaps from the Arabic although since

,
,
he knew Greek , he might have worked with the original. The

name Euclid was known to British scholars as early as the
tenth century , but from the time of Adelard , the theories of
Euclid served as a basis for the teaching of mathematics and
astronomy . It is not definitely known whether Adelard or
Campanus determined the sum of the angles of a stellar poly
gon , a figure used in astrology . It is thought that Adelard
translated an astronomical work of al-Khowarizmi and wrote
a commentary on or perhaps translated the arithmetic of this
same author . In his Regulae Abaci Adelard attributed to
Gerbert a method for long division using both Arabic and
Roman numerals the same problem . in
These are the contributions of representative Benedictine
mathematicians during the monastic era from the sixth to the
end of the twelfth century . In making a summary of their
contributions to mathematics , it seems correct to say that al
though there were original contributions of merit , this was
by no means the most outstanding feature. They made a much
greater contribution by preserving and spreading knowledge
and by keeping alive an interest in mathematics . This they
did by their painstaking copying of manuscripts , by their care
ful translations of mathematical works , and by their splendid
teaching . Not one was a specialist in mathematics only . Each
performed diversified work and held a rather wide often
variety of positions. Specialization modern trend which is a
had no place in those early centuries . Because of their broad ,

general culture , these Benedictine mathematicians are of
interest also to people who are not mathematicians .
Moritz Cantor ,
der
Vorlesungen über Geschichte Mathematik Leipzig

,
1907
);
(
831
I,
Aurelii Augustini Hipponensis episcopi Indiculus operum Augustini cura

—
2Sancti
Josepho Blanchino
70
Posidii
et
collatus cols 869

,
a
.
.
.
.
of -
Bede The Ecclesiastical History the English Nation

ed
The Venerable Ernest

,
,
3
.
Co
Rys York Dutton 1935 283

p
New
ed of .,
),
E
P
.
.
.
:
(
David Eugene Smith History

Co
Mathematics Chicago Ginn 1925 197

&
,
.,
,
II,
.
(
)
:
de
5Bedae Opera Temporibus Charles Jones ambridge Mass Mediaeval

W
,
,
.
.:
(C
Academy
II, of
America 1943 181

.p
,
,
)
6Smith 198 202 gives two later writers Pacioli Venice 1494 and Johannes
,
, ,
,
-
Aventinus Nürnberg 1522

,
.
Opinions differ concerning Alcuin as a Benedictine . Oliver L . Kapsner , O. S . B.,

includes Alcuin in his list of Benedictine authors , A Benedictine Bibliography , Author
Part , compiled for the American Benedictine Academy ( Collegeville , Minn .: St . John 's
Abbey , 1950) . Eleanor Shipley Duckett says , “ It is wiser to believe that . . . he never
became a professed monk , whether of the Benedictine or of other Rule ” ( Alcuin ,

Friend of Charlemagne (New York : Macmillan Co ., 1951) , p. 26 ) .
8Cantor, I, 837 -38 .
' Smith , I, 186.
10Andrew Fleming West , Alcuin and the Rise of the Christian Schools (New York :
119
Charles Scribner ' s Sons , 1916) , p.
by
quotes from Alcuin Bishop Stubbs the
in
,
Dictionary Christian Biography
of
.
Henry Osborn Taylor The Mediaeval Mind
Co
11
New York Macmillan 1914

107 ,
.,
).
(
:
PL
224 quotes from 403

1,
.
12West
p
143
,
.
of .
13The Plays Roswitha trans Tillyard London The Faith Press 1923
W
,
,
H
.
.
J.
.
)
:
pp 105
6
-
15 14 .
Taylor
.p
296
,
Smith 190
,
I,
16Gilbert Lawrence Winkelmann Mathematics the Benedictine Order
in
O
,
.,
B
.S
“
, .
"
University Chicago
60
of
Master thesis 1925
.p
,
),
's
.
(
17
PL 139
54
151
,
-
.
18Taylor 286
p
,
.
.
74
19Smith
, II
,
,
.
20
PL
86
91
139
,
-
.
Fr
his
by
not included Kapsner Benedictine Authors Index

is
21Bernelinus
In
in
.
.
PL 151 653 we read Amelius venerabilis sacerdos monachus
et
,
. ,
"
."
22Taylor 315
p
,
.
“ FATHER HECKER AND HIS FRIENDS”
By JAMES M . GILLIS
ARLY in August , 1857 , an
American Redemptorist , act
ing as emissary for four of his fellow missioners , left
New York for Rome with the purpose of presenting to
the Rector Major a petition in his own name and theirs . He
was denied a hearing , and all five were summarily expelled
from the congregation . Thereupon
ensued seven months of
negotiations , centering around the Propaganda and the Vati
can . In a final audience Pope Pius IX released the group from
their vows, making no reference whatever to the decree of
expulsion . During the course of the conversations, His Holi
ness had suggested that the Americans should form a new reli
gious society . With an affectionate farewell to the Holy
Father and to the Rector Major , Father Isaac Thomas Hecker
returned to New York and founded with his four companions
the Congregation of Missionary Priests of St. Paul the
Apostle .
The first five Paulists were converts to the faith . Father
Hecker , chosen by the others to represent them in Rome , and
later to be their superior general , was the son of German

immigrants , but by and conviction he was per
temperament
haps even more typically American than his companions , all
of whom were native - born and two of whom were Connecti
cut Yankees .
Hecker was born in New York in what is now a region of
wretched slums and of largely unassimilated aliens, but what ,
in the year of Hecker' s birth ( 1819 ) and for a generation or
two afterward , was a district of comfortable homes , of “ Dutch
gables and Queen Anne fronts, ” of “ domesticity and privacy ." '1
The neighboring Bowery was still a Bouwerie indeed , with
Walter Elliott , The Life of Father Hecker (New York : (Columbus ] Paulist
Press, 1891) , p. 2.
trees and flowers ; a canal ran through Canal Street, and there
was bowling on the green at Bowling Green . It is important to
remember these facts in view of Hecker 's lifelong sympathy
with the downtrodden poor . His indignation against social
injustice was altruistic . He had no personal grievance against
society .
Hecker 's father was thrifty and moderately successful
the
owner of a brass foundry . The business declining somewhat ,
the three Hecker brothers went to work in early youth ,
learned the baking business , founded the well-known Hecker
Milling Company, which became in after years highly
lucrative . Deprived of formal education , Isaac , the young
est son and the one who alone concerns us here , became all
the more avid for learning , like many other young peple who
have to struggle for what education they get rather than have
it administered by forced feeding . His attrait , however , was
not so much for book learning as for something to satisfy
what he wrote of later as “ The Aspirations of Nature " and
to answer Questions of the Soul. ” That is to say , his
the “
chief concern was mysticism rather than a barren intellec

tualism . So it remained always . He did , however , obtain
even as a youth a fair acquaintance with such difficult authors
as Kant, Hegel , Fichte and — later in life — the chief English
and American philosophers. But, like Pascal , he felt the
hunger of the heart as well as of the mind and , like St. Augus
tine , he was restless until he found rest in the God of Truth .
Craving divine truth , he lost interest in business . His
brothers went on to become rich men , but Isaac had no
hankering for wealth . The time was to come when he would
vow himself to evangelical poverty . Very early he recognized
and deplored the inequity in the relations of the rich and the
poor . He became an ardent advocate of social justice , two
or three decades before the world was to hear of Cardinal
Manning and Von Ketteler , and a half century before the
appearance of Pope Leo XIII
's Rerum Novarum . Young
Hecker joined the Workingman 's Party , delivered speeches
" FATHER HECKER AND HIS FRIENDS”
on the rights of Labor , following the line indicated in the

party organ : "We contend for equality of rights often
trampled in the dust by monopoly Democrats ” ; " we battle
against aristocratic opposition powerful in talent and offi
an
cial entrenchment, mighty in money for corruption .'

Such language may have seemed violent at the time, for the
era of robber barons ” and
" “ malefactors of great wealth ”
had hardly commenced . A full generation would elapse
or
age apogee and another three
its
before that would reach
,
years before organized labor would
be
four decades
of
in
a
position capital and management But
on
turn the tables

to
.
significant that Isaac Hecker still his teens recog
it
is
in
,
,
nized and combatted the evils that were later threaten
to
,
more seriously even than civil war the Great American
,
by
Experiment The young fellow though mystic tempera
,
.
ment had great discernment practical affairs

in
,
.
However unlike certain sentimentalists and intellectuals
,
of ,
no
he was pushover for pseudo reformers The advocates

.
social justice America the 1830 were largely Owen

in
in
's
ites from Robert Dale Owen Saint Simonists socialists

,
,
(
)
"
secularists general anti Christian and many cases athe

in
in
;
by
of
ist But some them like Orestes Brownson called later

,
,
.
Father Hecker the American Proudhon had come far

so
,
"
"
their sociological thinking recognize Jesus Christ

as
in
in
to
the great Social Democrat and the Gospels the charter

in
"
of justice for the workingman

.
significant note that there still remain hundred

It
to
is
,
a
no
years later educators even clergymen who see incon

,
gruity aligning the Gentle Nazarene revolutionary

as
in
a
of
with advocates and practitioners mass murder the cause

in
of
of
social justice means social reform Some our

as
to
.
a
myopic recognize danger

no
also are
as
statesmen
in
to
so
"
They seem not

an
alliance with atheistic Communism

to
.
have considered the papal doctrine

?
shall we say truism

—
political
be
of
that the social and advantage the race cannot

its
achieved religious instincts are outraged

if
.
It is tribute to the perspicacity of the young Hecker that

a
he could not be satisfied with either political or socialistic

agitation . He left the big city and joined first one and then
another group of idealists who aimed at fraternity and social
equality . At Brook Farm and Fruitlands idealism and
co -operation combined to produce some faint imitation of a
Catholic religious community . But after a brief experience
with those well -intentioned but quixotic ventures , the “ Earn
est Seeker " ( as his fellow experimenters dubbed him ) felt
impelled to continue his search elsewhere . He had accumu
lated experience and had made contact with a number of
stimulating minds George Ripley, Bronson Alcott ( by a
quirk of fate remembered of Louisa
chiefly as the husband
Alcott ) , Charles A . Dana ( later of the New York Sun )
Nathaniel Hawthorne ( who wrote of community life in The
Blithedale Romance ) , Ralph Waldo Emerson , George Wil
liam Curtis , Theodore Parker , and — most important to
Hecker - Orestes A . Brownson .
We must , however , skip hurriedly over Hecker 's slow and
painful progress toward Catholic truth . This article is not
about him alone but about Father Joseph VicSorley ' s Father
Hecker and His Friends . Suffice it now to say that the son
of the immigrant brassmonger , the young baker , the agitator
for social justice, the budding mystic who thought for a while
to find the object of his quest in transcendentalism , socialism ,
humanitarianism , and various forms of Protestantism was led ,
in the providence of God into the Church ; that his mystical
longings brought the priesthood , his hunger and thirst
him to
for justice
to , his attraction for the communal
the apostolate
life into the Congregation of the Most Holy Redeemer .
The second of the group of five - indeed first in point of
seniority on the mission band - Clarence Walworth , was son
2Father Hecker and His Friends . Studies and Reminiscences . By Joseph McSorley .
Introduction by Most Rev . John F . O'Hara , C. S .C. St. Louis : B. Herder Book Co .,
1952. Eight illustrations . Pp . iv , 304. $3. 95.
“ FATHER HECKER AND HIS FRIENDS ” 51
of the Chancellor of the State of New York and Phi Beta

Kappa ,
graduate of Union College Schenectady . Thence he
went to the Episcopalian Seminary in Chelsea Village , New
York City ; remained for three years , resigned , studied law
and was admitted to the bar . Later on in life he wrote a
book , The Oxford Movement in America , on the trend at

Chelsea and elsewhere toward Catholicism . The American
movement was not so important or so fruitful as that under
Keble, Pusey , and Newman in England , but it was significant
and to a degree prophetic of the present - day attempt of the
high Anglican party to “ Catholicize” a Protestant Church .
On the missions Walworth was the orator par excellence ,
though Father Elliott used to say that the preacher
who most
deeply touched hearts of the people was Francis Baker .
the
Francis Asbury ( later Aloysius ) Baker was a Baltimorean ,
graduate of Princeton , son of a German father and Irish
mother , and grandson of John Dickens , an English Method
ist preacher . Though named for Bishop Francis Asbury ( a
name perpetuated at Asbury Park , New Jersey ) , Baker dis
liked the Methodism of his relatives and the Presbyterianism
he encountered at Princeton . In 1839, the year of his gradua
tion , " Old Nassau ” was still dominantly Calvinistic . Those
who felt uncomfortable in the Evangelistic strait jacket,
thought to find elbow room in all - inclusive Episcopalianism .
Baker , with his friend Dwight Lyman , a fervent disciple of
John Henry Newman , preached while still a deacon a sermon
said to have been " perfectly Catholic in doctrine and in tone .''
He became rector of St. Luke 's Episcopal Church in Balti
,
more was greatly admired and loved by the congregation ,
but coming to realize like so many before and after him that
to be at one and the same time Catholic and Protestant is to
risk schizophrenia , he was received into the Church by Arch
bishop Kenrick of Baltimore . As priest and mission preacher
he had the reputation of being somewhat of a saint. He died
young, at just the time when to the newly established Paulists
he seemed indispensable .
Another member of the original five was Nathaniel Augus

tus ( later Augustine Francis ) Hewit , of Connecticut . He
was a seventh - generation descendant of John Alden and Pris
cilla of Mayflower renown, great- great -grandson of William
Hillhouse , member of the Continental Congress ; son of
Nathaniel, a Yale graduate and Presbyterian minister . The
future Paulist was at first not so much attracted to the Catholic
faith as repelled by the “ narrow , harsh , and dreary Calvin
ism of his immediate forebears . He tried , like his friend
”
Francis Baker , to find refuge in Episcopalianism , but read

ing widely and deeply , he came to the same conclusion as
Newman and a thousand others — the early Church was
Catholic .
George Deshon , the fifth member , was West Point gradu a
ate , classmate , roommate , and lifelong friend of General

Grant . The impress of the military upon his character
remained evident in his conduct as procurator and rector of
the first Paulist parish and later as superior general. The
church in Fifty -ninth Street, New York , built under his
,
supervision inwardly beautiful by virtue of the artistry of
Stanford White and John La Farge , is outwardly so massive ,
with walls of stone in certain places thirteen feet thick , that
it was dubbed " Fort Deshon .” The structure was symbolic
of the man who planned it and carried his ideas through in
spite of occasional and even at times radical objection on the
part of the architect .
Obviously these first Paulists were men of unusual back
ground and character. When their number had increased
to ten , Father McSorley says :
... they represented in religion Lutheran , Calvinistic , Unitarian , Epis

copalian , Methodist strains ; and they exhibited an interesting variety of
academic and racial origins — a good symbol of the Catholic Church . Two
were Princeton men ; one each came from Amherst , West Point , Harvard ,
Notre Dame, Virginia Military Institute ; one had taught in the United
States Military Academy , and one had taught in the United States Naval
Academy during the Civil War . In their family trees were several May
“ FATHER HECKER AND HIS FRIENDS” 53
flower pilgrims , a colonial governor , a member of the Continental Con

gress , two
the
of
signers of
Declaration Independence Governor
of
,
a
Virginia and more than one Revolutionary soldier
,
.3
More important than the background
of
Hecker and his
four companions
on
the missions were their achievements
as
first Redemptorists and then Paulists We have their
. as
.
SS
record book commencing with and continuing
as
C
.R
.
Theirs were the first systematic preaching missions
C
.S
.
P
.
the English language
of
the Catholics the United States
in
to
.
those missions was amazing
of
The response the people

to
, .
Barclay Street the congregation
In
one church Peter

St
in
,
,
.
's
their eagerness attend and must be confessed

in
to
in
it
-
of
protest against the system rented

and reserved pews
,
trampled down the iron fence before the entrance and all but
demolished the doors parishes
In
several the Fathers even
,
.
though upon half dozen

or
they called dozen diocesan
a
priests assist hearing confessions lamented that they had

in
to
leave after two weeks with hundreds unheard The present

to
following
of
writer the path those first missions would

in
,
,
meet old timers who spoke Hecker Baker Hewit and
of
,
-
after forty years

or
Deshon with unabated enthusiasm fifty

WhenFather Hecker took the platform order .
to
to
in
as
reach non Catholics who had some still have phobia

a
-
or superstition against entering Catholic church his suc

,
a
cesses were Father McSorley quotes from letters

continued
, .
which Hecker says begged the Catholics stay away

in
to
,
I
"
but the hall was filled with 500 people mostly non Catho
,
, -
2
spoke Concord Massachusetts Ralph

he
lics When
in
,
.”
Waldo Emerson declined He had met Hecker

at
attend
to
Brook Farm and had known him Concord when the

in
Earnest Seeker had lodgings Henry Thor

of
the home
in
“
eau mother But he could not believe that the unsophis

.
's
at
ticated youth had arrived wisdom concealed from the

a
3Ibid 131
.p
.,
.
literati and the cognoscenti . He should have remembered

some of his own aphoristic utterances on the unpredictability
of genius . Or he might have gone to hear not Hecker 's view
He remained away . That Hecker
but the Catholic doctrine .
found what he sought , and Emerson continued to be whirled
forever around in conflicting currents of thought , may have
been due to the fact that the simpler of the two men was in
deadly earnest and that the sophisticate was toying with
philosophical speculations .
Hecker believed that there was a goal and that it was
attainable . After much effort and no little anguish , he had
arrived . Emerson ,transcendentalist,” was really
called "
agnostic . He did not believe that there was a terminus — even
momentary - in human thought. He held that the best that
man can do is to make guesses at the riddle of existence and
that there is no knowing which guess , or whose , is correct .
Hecker 's constant prayer, borrowed from à Kempis, “ O
Truth , my God , make me one with Thee in everlasting love ,"
could never have crossed Emerson ' s lips or even entered his
mind . His concern was for the mot juste , the polished phrase ,
the rhythmic sentence , the epigram , the apothegm . To him
philosophy was an intellectual gymnastic ; to Hecker it was a
matter of life or death . So in one case the text , “ Seek and ye
shall find,” was verified ; in the other , not .
Still , there was Brownson , equal and indeed
Orestes
superior to Emerson in logical , systematic thinking . It was
Brownson who first directed his young friend Hecker toward
the Catholic system . He could have done the same for Emer
son had the " Sage of Concord ” been free — as a philosopher
should be — of racial and religious prejudice . " Gold is where
you find it,” is an old adage among prospectors . The gold
of truth was to be found among the despised exiles from
Europe , especially the Irish , whom Thoreau called " a dirty
shiftless race , " who would never
VO
rise in this world " until
, op .
222
cit
*Quoted by McSorley
,
.p
.
.
" FATHER HECKER AND HIS FRIENDS 55
their wading , webbed , bog - trotting feet get talaria to their

heels . " There was much of that race hatred in New England
a hundred years ago . The transcendentalists " did not tran
scend all that was low .
But we must come back to our narrative and consider the
delicate question : How did it happen that so devoted a band
of missionaries came to such a radical disagreement with
their Provincial that they made the fateful decision to appeal
over his head to the Rector Major in Rome and then to the
Pope? Father McSorley puts the matter succinctly in a
passage about Father Hewit :

his
He and feel that the German wing
of
companions began the com
to
munity was reorganizing quite different from
of
on
system that the

it
founder that the vision with which De Held and Bernard and Alexander
;
the
their former superiors had inspired young Americans was fading

[
the the
away that those now control were opposed working for English
in
to
;
, of
speaking people Regarding this the welfare
to to
as
setback Church
,
a
.
the country and the order Hewit consultor the provincial took lead
,
a
ing part delegate appeal
an
send Hecker Rome make
as
the plan
in
to
to
to
he
the superior general Definite outspoken unafraid wrote

to
to
,
,
.
Hecker wish you understand that my undoubting opinion

to
it
is
:
I
"
go
as
that you should Rome and possible

and that
as
share
to
soon
,
with you full the responsibility To the superior general Hewit

in
,
.”
wrote The Reverend Father Hecker undertakes this journey Rome

to
:
“
with my full approbation The Very Reverend Father Provincial

.
.
.
.
has not the power grant this permission my judg

he
thinks
It
to
is
.
the
of
ment however the gravity question make

it
that matters
in
,
use
proper and advisable that Father Hecker should the right given
by
the
go
constitutions and still Rome

to
him
.
of
clause the constitutions permitting direct access

in
A
the Rector Major had been

of
member the congregation

to
by
abrogated the general chapter 1855 but that decision

in
,
of
the chapter had not been promulgated the United States

in
Hewit advice was as repeated by Father De Held whom

,
's
Hecker visited Belgium on his way Italy De Held was

to
in
.
an
old friend and counsellor from the days when Hecker had
5Ibid 225
.p
., .,
.
.pp
Ibid 205
6
.
-
'
been a novice at St. Trond . This learned and saintly

Redemptorist , who had been all but elected Rector Major,
saw eye to eye with the young Americans and threw himself
into their cause with enthusiasm . His introduction of Hecker
to Cardinal Barnabo , prefect of the Congregation de Propa
ganda Fide , must have been particularly warm , for — together
with Hecker ' s own magnetism - it made a powerful advocate
of one who might have been a severe judge .
With Barnabo , Archbishop Bedini, secretary of the Propa
ganda , rallied to Hecker 's support. He must have been a
person of great magnanimity . On a visit to the United States
he had been victimized by anti - Catholic mobs who resented
his calling upon the President in the White House . Then
as now , and more than now , hatemongers and fearmongers
whose greatest bugaboo is “ Rome” were active . They pelted
Bedini with mud and stones , plotted to kill him , and in
general put on a show of fanaticism that could not have been
surpassed on Guy Fawkes day in London or on July 12 in
Belfast . The Archbishop , however , had not only magna
nimity but perspicacity . Unlike the present- day Europeans
who mistake “ Hollywood ” or “ Wall Street ” for America ,
and who imagine that " the American way of life " is authen
cally presented in the lurid press , in the popular fiction of
tically
the
presentan
the day , and on the Broadway stage, Bedini had the good
sense to see that theBroadwas Know -nothings
nothings ( progenitors of the
(
prosous
A . P . A . and the K . K . K . ) were only a pestiferous minority
minority of
of
the American people . He was aware also that the bigots in

America were goaded by anti - clerical revolutionaries from
Italy . The riots were therefore an attempt to import Euro
pean strife into America .
With Barnabo and Bedini there were in support of Hecker
Passionist, Father Francis , Hecker s spiritual adviser
'
for
a
of
the seven months Rome Carmelite member the

;
;
in
a
a
Congregation Holy and Dr Bernard Smith

of
the Cross
,
at ;
the Propa
of
professor dogmatic theology the College

of
ganda These and other learned and influential men Rome

in
.
and at the Vatican reiterated the advice given to Hecker by

his companions in America . That he was not a rebellious
or headstrong religious is evidenced by the fact that, in his
letters to the four remaining at home, he often declared that
unless his advisers were all of one mind he would forego the
whole matter .
He had , furthermore , commendatory letters from Bishop
James Roosevelt Bailey , of Newark ( later of Baltimore ) , a
convert, who , by the way , had sacrificed his share of the
James Roosevelt fortune when he joined the Church ; Arch
bishop Hughes , of New York ; and a dozen other members
of the American hierarchy who had come to know and admire
Hecker and his companions. With them and Barnabo and
Bedini , perhaps the most persuasive advocate with the Pope
was Bishop Connolly of St. John 's, Newfoundland . It may
be that not all these prelates realized fully at the time that
they were not merely helping a good and holy priest in a
predicament , but that they were giving direction to the future
activity of the Church on the North American continent.
The Holy Father put an end to all discussion by suggesting
through Bishop Connolly that the five Americans found a
new religious society and by freeing them from their
Redemptorist vows. At the last audience granted to Hecker ,
the Holy Father — with what must have been a most unusual
burst of enthusiasm - cried , “ Bravo ! Bravo !"
In fairness to the Europeans who found it difficult to see
that America was a field white for the harvest of converts ,
it must be remembered that " democracy ” in Europe spelled
revolution , anti -clericalism , atheism . The " Republic ” most
the
vividly remembered Europeans was that Marat

of
by
,
Robespierre
's at
reign hand were

of
Danton terror Closer

,
,
's .
the Communist uprisings half

of
the 1830 and 1840

in
Mazzini and
of
dozen European states and the revolutions

Garibaldi Only nine years before Hecker arrived Rome
in
,
.
the Pope had been obliged flee from his own city and
to
to
prime minister
of
bewail the murder his To monarchists

.
and legitimists democracy or republicanism was therefore a

synonym of indiscipline , turbulence , restlessness , and worse .
The day had not arrived - in 1857 it would have seemed
incredible that it ever could come — when a succession of
Roman pontiffs would declare to the world that the Church
in the Great American Republic was their one consolation
as Catholicism declined in the European monarchies .

It speaks well for the insight of Hecker and his com
panions that they were able to foresee that in spite of the
apparent lawlessness , fanaticism , and anti-Catholic bigotry of
many of their fellow citizens, the United States would one
day be the center and source of the most vital Catholic action
in all the world . But it is even greater testimony to the wis
dom of the papacy that it came to share the vision and

approve the plans of a priest from a strange land who might
have been dismissed as a typically disobedient and presump
tuous American .
There was, however , no essential reason a hundred years
ago — and there is none today — to deny the right of Ameri
cans to put their stamp upon world Catholicism . We must
not repeat the mistake implied if not expressed in Hilaire
Belloc 's slogan , " Europe is the Faith and the Faith is
Europe . " Still less are we to claim that America is the faith
and the faith America . William
is T . Stead some forty or
fifty years ago sponsoreda movement for what he called “ the
Americanization of the World .” It is odd - perhaps unique
- that an Englishman should use that phrase with anything
but contempt and revulsion . But no wise American would
care to see the world Americanized . Still less would he care
to see the Church Americanized . But neither should it be
Latinized or Gallicized or Germanized . It is very well for
the French to speak proudly of la the eldest daugh
patrie as "
ter of the Church ” and to boast of what God has done for
mankind by means
all
the French gesta Dei per Francos

of
But they must not try convey the impression that there
to
"
France They
as
nation that hath its God nigh

no
to
so
it
is
.
”
might do well recall St. Augustine 's rejection of the idea

to
the very curious idea , indeed - apparently broached by some
North African Latins in Carthage and Hippo , that God had
redeemed Africa and no other land .
It of the
is genius of the Church to embody within herself
some of the characteristics of all peoples . “ Spiritually we are
Semites ” is a phrase of
which has been muchthe Pope 's
quoted of late . We were in the beginning predominantly
,
Semitic and the Semitic influence remains after nineteen
centuries . But there is equally evident in the constitution of
the Church the Byzantine and the Greco -Roman influence .
The outstanding achievement of St . Paul was to fuse the
Semitic with the Greek and Latin , the East and the West . He
would have been the first to deny that " never the twain shall
meet ."
moment upon this theme every living
for
To expatiate
—
a
body assimilates into itself nutriment from surroundings its
.
man may live for part his life the temperate zone and
of
in
A
take his sustenance from the foods proper that zone He

to
may move .
or
the tropics the arctic and learn subsist

to
to
to
very different diet Indeed man adaptable

of
the most
on
is
a
animals found above all others adaptation

In
him
is
to
.
"
environment But no matter what he absorbs he remains the

,
.”
same man
.
power assimilating
of
Now this assuming and various

,
other organism Mis

no no
elements found the Church

as
is
in
in
.
up
wisely when they make attempt

do
sionaries tear and

to
cast away all the native customs which they find among pro
spective converts but rather graft Catholic doctrine and Cath
,
olic practice upon the tree they find already planted and grow
ing The Incas and the Aztecs for example were not called
,
,
.
upon become Spanish under penalty remaining forever

of
to
pagan The Slavic peoples who came late into the Church
,
,
.
brought with them

of
the characteristics their race The

.
of
Italians post invasion days introduced the customs

of
the
-
"
Goths and the Lombards Much may be detected by ethnolo

.
gists that is peculiarly actual practice of the

Gaelic in the
Catholic religion in Scotland and Ireland . I dare say that
certain African or Asiatic idiosyncracies remain when con
verts are made in Uganda and Ceylon .
But this all too obvious. The only question is : Should
is
Catholics in the United States of America alone be for
bidden to retain their racial idiosyncracies , their political
preferences , their national customs ? " I heard you had become
a Catholic ,” said someone to a convert who had given a lec
ture on St. Patrick , “ but I didn ' t know you had become an
Irishman .” Must a Yankee indeed first become Irish before
he can be a Catholic ? Was it obligatory upon Hecker and
his companions to speak and to think German , or else be sus
pected of disloyalty to the Church ?
racial , so of political traits . Should the American

As of
convert be taught in the catechism that he must accept mon
archy and repudiate democracy before he can come into the
fold As I was writing these sentences , there came into my
?
mind a suspicion that all this had been said long ago , that it
had been woven into my thinking and that now after many
years I was giving it off as if it were my discovery . So I
looked up Archbishop John Ireland ' s Introduction to The
Life of Father Hecker by Father Walter Elliott , and this is
what I found :
It is clear that countries and peoples have each their peculiar needs and
aspirations as they have their peculiar environments , and that, if we
would enter into souls and control them , we must deal with them
the
.
for
according to their conditions The ideal line of conduct priest

in
all
Assyria will
be
of
out measure andMexico

doubt Minnesota
or
,
in
I
by
not that one doing fairly well Minnesota would similar methods
in
set
things sadly astray

or
Leinster Bavaria The Savior prescribed

in
.
of
timeliness pastoral caring The master house He said bringeth

,
,
in
“
.
his
for
things and old

or of
forth out treasury

as
there demand
,
new
is
”
one kind the other The apostles nations Paul before the
of
, ,
from
.
the
Areopagus
no
of
Patrick upon summit Tara followed different

to
principle
.?
of
The Life Father Hecker

ix
.p
,
.
"
The rule works both ways : if a priest from Minnesota goes

back to Cork or Dublin , he must not attempt to make
“ Yankees ” of the folks in the old country , and the priest from
Ireland or Poland or France or Germany , working in Amer

ica , should not look upon the members of his flock as merely
transplanted Europeans . When the French in Canada cry
“ Notre langue , notre foi," it is very well if they mean that
they have a right to their language as to their faith . But when
they move out of “ New France ” into New England , they
should not indoctrinate their children with the idea that to
speak English is to lose the faith .
Perhaps the most extreme example of the desirability of
keeping racial characteristics in mind when presenting the
faith to who have it not is the suggestion of Charles de
those
Foucauld , onetime soldier in France , later hermit in Morocco ,
who held that it would be well to ease up on preaching and
emphasize the mystical and eremitical element of religion if
we are to appeal to the Moslems. That theory may meet
opposition on scriptural grounds : “ Go . . . preach , ” “ Faith
cometh by hearing . ” But on the other hand it may be con
tended that among a people given to mysticism , contempla
tion should be especially emphasized . Be that as it may , if
the Moslems have remained adamant in their resistance to
preaching and we can win them to the gospel by living
amongst them as hermits , with little other apologetic , it may
be that de Foucauld has made a significant suggestion .
At any rateCatholics of any race should hesitate to inflict
their ethnic and political idiosyncracies upon those who are
not of their blood and tradition . Chanoine Jacques Leclercq
in a witty passage of his Dialogue de l' Homme et de Dieu
says : “ All Christian peoples consider themselves superior ,
and in proportion as their Christian tradition is strong they
seek to demonstrate an especial bond between themselves and
Christ . The French think that God cannot do without them .
8Dialogue de l'Homme et de Dieu , p. 73.

The Germans , the Italians, the English , have similar convic

tions. To express the idea that a man seems to be a good fel
low , no better praise can be found 'He is like one than to say ,
of ourselves . ' ” Leclercq adds with delicious French malice ,
" The Esquimaux think the same , and so do we.”
The first Paulists were to the American manner born ; they
had accumulated experience on missions in many States and
they had come to the conclusion that if the faith is to
flourish in America , those who preach it must not force con
verts into racial and political mold other than their own .
a
Father Hecker said it in a sentence : " So far as is compatible

with faith and piety I am for accepting the American civil
of
uses and customs the character and spirit
its
ization with
;
our people and their institutions must find themselves home
at
of
our Church other nations have done

in
be as
those
.”
may not too much say that the thriving condition
It
to
large
of
the Church the United States today due

in
is
in
Such by the way
of
degree the acceptance that principle

to
,
.
At least that all
all
really there Americanism

is
is
is
to
, . .”
that Americanism meant America William Connell

in
,
O
'
"
later Cardinal Arch

of of
rector the North American College

bishop letter bishop the United States
in
Boston
in
to
,
,
a
a
wrote
:
of
There talk here Rome 1897 Americanism whatever that

in
in
,
is
"
[
]
all
do of
but make out

is
some indefinable fear that someone

,
can
,
is
it
I
”
somewhere somehow may something which will cause schism

,
I ,
!
his
one living has any such idea

no
You and know that head

in
A
.
all
high official told not long ago that the difficulty was coming not
,
the clergy had exag

of
from America but from France there some

—
,
gerated methods natural their own

an
some American
in
to
abuse
,
atmosphere but entirely out place consequence some

of
France
In
in
,
, .
peril
of
the French bishops seeing possible danger and ascribing the

,
exaggerated way doing

of
this artificial and excessive American

to
and
things France had made regular system out want con
of
and
in
it
it
,
a
am
demned perfectly sure that our bishops are utterly unconscious

I
.
.
..
of
anything But word warning

of
were shown
if
condemnable
it
one
,
. ,
.
be
would more than sufficient

by
12
Quoted James Gillis The Paulists

M
.p
,
,
.
.
That fact became manifest quickly when Leo XIII' s en
cyclical Testem Benevolentiae appeared in 1899 . Whether

or not there was “ Americanism ” ( in the sense of a heresy ) in
France before and after that date may be a moot question .
But in a recent volume, Americanism : a Phantom Heresy ,
by Abbé Klein , translator of the Life of Hecker into French ,
it seems quite clear that the translator himself was guilty of
no doctrinal incorrectness . Theodore Maynard , in The Story
of American Catholicism , º expresses the opinion that “ Ameri
canism ” might better be called “ Kleinism ." Perhaps I may
be permitted to say , speaking as one who has studied the mat
ter closely and who has the advantage of having read the
Abbé 's book on the question as well as of having had corre
spondence and conversation with him , that “ Kleinism ” would
be quite as inappropriate a word as " Americanism ." .
XIII
his
After all it may be that the test is time. Leo and
up
of
evidently
no
of
successors felt need follow Testem
a
Benevolentiae The Church America has grown and

in
.
. no
no
waxed strong has presented
as
other land and

in
unorthodoxy The Paulists have perhaps preached

of
problem
more doctrinal discourses than any other similar group
priests either Europe of
or
America and there has never been

in
, ,
the clergy the hierarchy any sus

of
the mind the laity

or
in
picion their minimizing not say distorting the Catholic

of
to
,
creed
.
Many the bishops who did most

of
promote the Catholic

to
our country over the long period hundred years

of
cause
in
the ideas and the spirit

, of
have declared their indebtedness

to
Father Hecker Cardinal Gibbons Archbishops Ireland

,
, .
John Keane Martin Spalding and Bishop John Lan

J.
J.
If
caster Spalding used call themselves Paulists the

to
."
“
Church has taken deep root America and flourished like

in
the green bay tree small degree

no
due the fact

is
in
,
to
it
-
of
that these men and others like mind demonstrated the

to
The Story
Co
10
American York Macmillan

of
.,
),
Catholicism New 1941 517

.p
(
.
:
satisfaction of the American people that Catholicism is not

alien , still less hostile , to American institutions .
At the close of Father Elliott 's chapter on “ Separation

from the Redemptorists , ” Father
Hewit, at that time (1891 )
Superior General of the Paulists added as a postscript , “ The
,
relations between the Redemptorists and the Paulists are , and
I trust will continue to be , most amicable.” Sixty - two years
later it is pleasant be able to say that our relations with the
to
congregation that was our progenitor are not only amicable

but affectionate .
Finally , I feel confident that one who turns from the read
ing of this article to Father McSorley 's Father Hecker and
His Friends will thankful for having had his attention
be
drawn to a work that is both scholarly and fascinating .
THE EARLIEST WITNESS TO THE
ELECTION OF THE FIRST
BENEDICTINE POPE
By ODO J. ZIMMERMANN
CYT . GREGORY , bishop
the
of Tours , in his History of
of
Franks devotes one chapter description the
to
,
a
events that accompanied the accession the papal
to
of
throne his great namesake The entire account Rome

at
is
of .
the
very interesting because the bishop Tours plays part
conscientious reporter faithfully recording the details
as of
in
a
they are told him by his deacon who has just returned from
,
trip
he
Rome where witnessed the whole dramatic

to
,
a
episode Besides the human interest contains this chapter

it
,
.
also has definite historical value since establishes few

it
,
a
important details Pope Gregory
St
the life the Great

of
in
.
In
recent article Owen Chadwick questions the authenti

,
a
city of this document According him the story should be

to
,
.'
interpolation acceptance Chad

of
The
as
an
considered
.
not only alters the account the beginning

of
of of
wick view
"
's
the pontificate Gregory the Great but alters the

of
date
,
the Dialogues
."
The chapter question divided into two parts The

in
is
deacon coming
of
first tells Rome from Tours order

in
to
a
obtain relics He finds the city stricken with terrible

to
plague Pope Pelagius The

II
of
its
one first victims

is
.
.
Gregory
of
Tours deacon receives the relics from one the

,
returning
of
Rome
deacons Before Tours the
to
seven
,
.
deacon hears that Gregory has been chosen pope he

so
;
ceremony
of
remains witness the consecration On this

to
the newly elected Pope addresses the people

of
occasion
stirring sermon
he
Rome which consoles them their

in
in
in
a
suffering and exhorts them beg God through ceaseless

to
let
prayer the terrible plague come

an
end
to
to
.
A copy of this sermon forms the second part of the con

tested chapter . At the very end of it are directions for a
sevenfold procession of prayers and supplications . At this
point the controversy over the authenticity of the chapter
begins . There are two versions of these directions for the
litany of prayers . One is taken from the chapter of St.
Gregory of Tours under discussion ; the other is from the
official letters of Pope St. Gregory himself . The variations
between the two documents can easily be detected by reading
them in succession .
The following version is from St. Gregory of Tours' His
tory of the Franks, Book X , chapter 1 .
With contrite hearts , then , my dear brethren , and purified ,
let
lives
us
at
come together Wednesday prayers

of
dawn devote ourselves
to
to
compunction We shall procession accord
of
and tears form sevenfold
a
.
ing will
to
presently
be
that when God
so
the directions which given
,
see
for
His will doing penance our sins He
us
severe justice may

in
, ,
revoke the sentence decreed against The clergy together
us
therefore
,
.
with the priests the sixth region shall begin their procession from
of
Holy Martyrs
of
all
the Church the Cosmas and Damian the abbots
their monks together the priests ; region
of
and with the fourth from

,
,
the
the Holy Martyrs Gervase
of
the Church and Protase ; abbesses

priests region
of
and their communities with the the first , from the

Martyrs Marcellinus
of
all
Church the Holy and Peter children with

;
the priests region Holy Martyrs

of
of
the second from the Church the

,
of
all
John and Paul laymen with the priests the seventh region from
of ;
,
all
the Church the Holy Protomartyr Stephen widows and the

;
the
all mar
of
St
priests Euphemia
of
fifth region from the Church

;
.
together with the priests

of
ried women the third region from the

,
Martyr
pro
the Holy
of
we all begin our

as
Church Clement And

.
let
the designated
us
cessions from churches weep and pray and meet

so
,
the
Mary Ever Virgin Mother

at
together
of
Basilica
of
Blessed our
,
Lord God Jesus Christ and there continue our mournful supplica
,
that we may forgiveness for our sins

so
tions obtain
.
After instructions Gregory of Tours adds fol

St
these the
,
.
lowing details
:
Having finished speaking clergy

he
assembled and gave instruc

,
the
tions for
of
prayer psalmody implore

God mercy
to
triduum and
a
's
.
At
all
about the processions suppliants came

of
nine clock then

,
to
o
'
the
the Kyrie
of
the church while streets echoed with the chanting

re
-
ELECTION OF THE FIRST BENEDICTINE POPE 67
the
eleison . Our deacon who witnessed this scene declares that within
their prayerful voices
, of
space while the people were raising
an
hour
of
God eighty persons collapsed and died the plague But the Pope
to
off
kept encouraging his people exhorting praying
on
not leave
to
them
.
of
As said above our deacon received the relics the saints from this
,
I
At
he
was yet
he
of
great man while deacon Rome the time was
in a
.
to the
making preparations order escape papal dignity but
to
to
flee
of ,
Rome and brought
he
was seized and led the Basilica the
to
back
he
Blessed Apostle Peter and there was consecrated bishop and given
the city pope

to
as
be
Our not resist going back Rome Portus
of to
deacon could
to
from
personal the whole ceremony
to
witness the consecration
,
a
of
The Roman version taken from the official letters Pope
,
Gregory much shorter reads follows

St
as
and
is
,
.
:
my dear brethren
let
With contrite hearts and purified lives
,
,
then
at
come together dawn tomorrow prayers and

to
to
us
devote ourselves
We shall form sevenfold procession according
of
tears compunction
a
.
the
go
will No one
be
of of
directions which given presently you
to
to
is
.
carry any kind

no
on
into his fields work
so
one business
at is
to
to
;
,
that we may all meet together the Holy Mother
, of
of
the Church all
God and there deplore all the evil we have done since alike
us
of
see
that when God His severe justice shall doing us
so
have sinned
in
,
penance for our sins He may revoke the sentence decreed

us
against
,
.
the
St
The procession clerics shall begin from

of
of
Church John the

.
Baptist the procession the Holy Martyr

of
of
men from the Church

;
the procession
of
of
Marcellus monks from the Church the Blessed

;
Martyrs John
of
of
and Paul the procession the handmaids God

,
from
;
the Church the Blessed Martyrs Cosmas and Damian the procession
of
Martyr
of
of
.St
married women from the Church Stephen the First

;
,
Vitalis Martyr
of of
the procession
, of
widows from the Church Blessed

;
,
the procession the poor the Church the

of
and the children from

Martyr Cecilia
Blessed
.
29
Made also
of
603
St
the Basilica Savina October

in
.5
.
The Roman version written 603 commonly

in
is
believed
,
repetition perhaps yearly original

of
have been the

to
,
a
sermon The last sentence seems indicate that the pro

to
.
repeated different churches different times

at
cessions were
in
after the great crisis for which they were originally intended
. .
by
the wording
of
This view strengthened the instructions

is
Surely people undergoing the trials and sufferings terri

of
a
ble plague would not need a special public injunction to put

their work and business aside for a few hours in order to beg
God 's mercy . Their natural tendency during the time of a
plague would be to flock to the churches upon the invitation
of their pastor . The tone of these instructions seems
fit
CI to
a
of
later period time when the fear and terror the plague
,
a
had died down and the people were not spontaneously moved
join the processions ,
prayer
of
to
.
On the other hand the solemn three days special prayer
of
, ,
the
as
before processions stipulated
the Tours version and
in
,
of
the more solemn announcement the processions
to
,
seem
pulsate with the same intense emotions that prompted the

people pray
of
their own accord the churches
to
flock
to
to
.
Chadwick however wishes prove that the Roman ver
to
,
of ,
sion prior that Tours prior then the Tours

If
it
is
is
to
,
.
by
Gregory
, of
version could not have been written Tours
,
or
he
because died 594 595 and the Roman version which

in
Chadwick takes the original was written his
If
603
as
in
,
.
arguments are valid we must conclude that the Tours version
,
Gregory
St
Tours was not con

of
not authentic and that

is
a
.
temporary witness St Gregory the Great

of
the elevation
to
the papacy
to
The first argument Chadwick presents that the Roman

in
is
assembly sanctae genitricis domini

of
version the church

is
the Tours version beatae Mariae semper virginis ;

it
in
is
genitricis Domini Dei nostri Jesu Christi This latter title

.
by
Greek origin and

no
of
Chadwick considers formula

a
"
means Roman Gregory the Great could have he says

,
,
.
"
"
”
used such phrase his sermon But not probable that

it
in
is
a
litany we are dealing with

he
did for instructions for

in
a
:
formulae
.'
'
this sermon however the phrase beatae Mariae semper

In
virginis genitricis Domini Dei nostri Jesu Christi the title

,
is
of
church Does that fact make formula Besides

it
,
.
?
a
a
“
Pope Gregory writings

St
we find other phrases quite

in
's
similar the one just quoted When referring churches

to
to
.
of the Blessed Virgin , he uses the following titles : beatae

Mariae semper virginis aecclesiam ( Dial ., 1 . 9 ) ; aecclesiae
beatae Mariae Dei genitricis et semper virginis (Dial. , 1. 12 ) ;
aecclesiam beatae Mariae semper virginis (Dial., 3 . 14 ; 4 . 16 ) .
These titles do not seem very different from the one under
discussion . St. Gregory has several other similar titles for the
Blessed Mother of God : sancta Dei genitrix virgo Maria
( Dial., . 18 ) ; beatissima semper virgo Maria Dei genitrix
4
( In primum regum expositiones , 1. 5 ; PL , 79 .25 ) . The phrase

Domini Dei nostri Jesu Christi of the Tours version is also
found in the Dialogues ( 1 . 9 ) . It is also frequently met with
in the Gregorian Sacramentary . St . Gregory is not consistent
in using any set form of words when speaking of Christ or of
His Blessed Mother . An examination of the phrases quoted
above would indicate that St. Gregory the Great in his sermon
could easily have referred to the Church of the Blessed Virgin
as beatae Mariae semper virginis genitricis Domini Dei nostri
Jesu Christi . The very same title appears in one of his letters
( 9 .49 ) . Furthermore , it is very similar to the Mary formulas
found in the Gregorian Sacramentary . This fact makes it
all the more difficult to accept Chadwick 's claim that the for
mula of the Tours version “ is by no means a Roman formula
until Rome had received the Greek influence in the second
half of the seventh century and in the eighth century . " 10
Chadwick 's second argument is based on the use of the
word protomartyr in the Tours version . According to him ,
this word does not occur until a later period , probably late
in the seventh century . Therefore the Tours version probably
does not antedate the late seventh century and so originates
about one hundred years after the Roman version in which the
form primi martyris is used . But Souter 's Glossary of Late
Latin cites two instances for the use of the word protomartyr
prior to the time of St . Gregory .
The third argument concerns the Church of St. Euphemia ,
which is mentioned in the Tours version but not in the Roman
version of Pope St. Gregory 's sermon . Chadwick begins the
discussion citing the repair work Pope Sergius (687 -701 )

by
made on the Church of St. Euphemia . The Liber Pontifi
calis states that this church had been in sore need of repair
for
for a long time." The phrase " long time per multa
(
”
tempora very indefinite Need necessarily imply
it
is
of )
of a
.
period hundred years Hardly Perhaps the author
.
?
a
the article the Liber Pontificalis considered thirty years
in
a
long time At least would not be difficult picture the
it
to
of .
Euphemia tolerably good condition

St
Church the
in
in
.
Gregory the Great and also

of
Pope
St
of
time sufficient
.
importance dignity being
of
and deserve the honor one
to
of
us
the processional churches But Chadwick would have
.
chary adopting this supposition
of
be and that for two
,
"
”
reasons First the Church Euphemia not listed among
of
St
is
,
.
.
of
of of
the tituli the priests who attended the Roman synod
Euphemia had become
St
595 secondly the course
in
,
;
.
“
history entangled with ecclesiastical controversy
as
result
a
”
of
which she had lost favor Rome

at
12
.
All we need say answer the second argument

in
is
to
to
that Chadwick does not furnish more solid data support
to
if
his conjecture that Euphemia had lost favor Rome at
no
St
,
.
one will be Pope

St
seriously inclined accuse Gregory and

to
the people ostracizing popular saint because

of
Rome
of
a
of
ecclesiastical controversy
.
The first reason Chadwick gives somewhat more cogent

is
,
of
for among the tituli the priests who attended the Roman
of
of
St
synod
no
mention Church
of
595 there
is
,
Euphemia Why was not listed among the many other

it
.
churches there represented The question would offer real

a
?
difficulty
of
all the churches the city had been represented

if
synod checking
of
But the list

of at
this churches the acts

in
in
.
the synod we find that other churches known have

to
,
example
at
as
existed this time are not listed for the Church

,
,
,
of ,
of
St
Sts Cosmas and Damian and the Church Stephen

.
Virgin Mary
of
addition the Church the Blessed and

in
to
St
of
the Church John the Baptist Therefore the fact that

.
.
the Church of St. Euphemia is not listed among the tituli of

the Roman synod not conclusive evidence that it did not
is
exist during the pontificate of St. Gregory or that it had lost
favor among the Romans .
To find a reason for not hesitating to accept the statement
that the Church of St. Euphemia was " in good repair " and
in use in St. Gregory 's time, let us examine the Liber Pontifi
calis . In reading the entire account of Pope Sergius ' activity
as it is there given , it becomes clear that he undertook the
renovation and redecoration of several churches . Chadwick
singles out the Church of St. Euphemia and suggests that this
church was renovated because of a " revived interest in the
saint . But the Church of Sts . Cosmas and Damian , which is

mentioned in both versions of St. Gregory 's sermon , was also
renovated by Pope Sergius , as well as the Churches of St .
Lawrence and of St. Susanna , both of which are mentioned
among the tituli in the Roman synod of 595 . 14 Evidently all
these renovations were part of a reconstruction program of

Pope Sergius, who realized that it was high time to look
after churches that were in need of repair . The Church of
St. Euphemia was one of these . There is no reason to suppose
that a revived interest in her led Pope Sergius to renovate her
church . Why could the Church of St . Euphemia not have
been well -known in Rome at the time of St . Gregory , holding
a high place ma people and of the
in the hearts of the Roman
Pope ?
After discarding Pope St. Gregory 's sermon in the History
of the Franks as an interpolation , Chadwick proceeds to ex
amine the rest of the chapter and comes to the conclusion that
the entire chapter is spurious . We shall take up the argument
with his discussion of the great flood and plague at Rome .
In Book III of the Dialogues , 15 Pope St. Gregory gives a
vivid description of a flood which , he says , had occurred
about five years before . And in Book IV 18 he refers to a ter
rible plague which occurred three years previous to his
writing . One possible date for this plague caused by the flood .
is given by St. Gregory of Tours in the disputed chapter ,

namely , 589 -90 . But since Chadwick does not accept the
authenticity of this chapter , it is necessary to turn to other
contemporary evidence to find a date for the plague and flood .
The evidence , quite naturally , is the Roman version of the
sermon St. Gregory delivered on the occasion of a great
plague . That sermon , as it is found among the letters of Pope
St. Gregory, is dated August 29 , 603 . Chadwick considers
this the originally delivered sermon . One can very readily
conclude that this sermon was occasioned by the plague de
scribed by St. Gregory himself in his Dialogues , and , there
fore , that the date of the sermon and that of the plague should
coincide . Accordingly , the date of the plague should also be
the year 603 . Book IV of the Dialogues , as St. Gregory tells
us, was written three years after the plague . This , then , would
be in 606 . But that takes us beyond the lifetime of the Pope ,
who died in 604 . Therefore the year 603 cannot be accepted
as the year of the great plague . And if 603 was not the year
of the plague referred to in the Dialogues , are we to postulate
another plague that occasioned the sermon ? Or must we per
haps conclude that the sermon was not originally given in 603
but at some earlier date ?
Pope St . Gregory gives us data from which to arrive
further
at a plausible date for the plague . Weknow from his
flood and
letter to Maximian " that he was busy writing the Dialogues
in the summer of 593 . Perhaps the work was nearing com
pletion at the time, for he asks Maximian to hurry and send
( " sub celeritate transmitte " ) the story about Abbot Monnosus
— which Gregory had once heard from him, but had for
gotten — and any details that might be of interest.
other
Another reason believe that the work was finished in the
to
same year or shortly after is that very probably much of the

material to be published was already at hand . We may con
clude this from the fact that in his letter he tells Maximian
that he was urged to write down the lives of Italian saints by
the members of the papal household . They would hardly
have urged him to write these lives had they not previously
heard many of them from his own lips . And this is very
likely what happened , for St . Gregory , as a spiritual father ,
was in the habit of instructing his household in the things of
the spirit as he had done during his mission in Constantinople
and later as abbot . No doubt these instructions were enlivened
by vivid narratives from the lives of the saints of Italy , so that
his audience became enthusiastic enough to urge him to pub
lish them . And so , with materials ready at hand , it was quite
possible for the Pope to complete the publication of the
Dialogues in the fall of 593 or shortly thereafter .
As we have seen , the flood occurred about five years before
chapter 19 of Book III
was written . If we accept 593 as the
date for the writing of Book III
, then five years previous to
this brings us to 588 , or , in round numbers ( St. Gregory says ,
the
" fere quinquennium ” ) , to 589 as the year of flood The
of
plague ravaged Rome three years before the completion
chapter That brings the year 590
us
as
27
of
Book the
to
V
.
year the plague

of
These dates however coincide with the evidence supplied

,
the History
of
of
the disputed chapter

So
the Franks
10
in
.
we Gregory
of of
St
canconclude that this chapter Tours

in
.
us
us
trustworthy historical data when

, St he
gives tells flood

a
followed by plague Pope Gregory

. at
of
the time acces

a
's
sion the papal throne And that true then we also have
to
is
if
good reason accept his version the sermon and procession

of
to
of
by
the prayer evoked the calamity

.
be
But further question must examined Chadwick states

a
that we are confronted with chronological difficulty the

in
a
of
two accounts which Gregory Tours gives deacon going

of
from Tours Rome obtain relics his Gloria Martyrum

In
to
to
receiving the relics from the hands

as
the deacon described

is
of
Pope Pelagius The details there given are exceedingly

II
.
interesting because they show the high regard which relics

in
as
he
were held The deacon receives the relics and leaves

.
by
of
Rome he accompanied great number the clergy

is
a
singing hymns and psalms, and by an immense throng of

people who escort him all the way to Portus . At this harbor
he takes ship for Marseilles .
Shortly before reaching the French port, the ship is in dan
ger of being wrecked , for a high wind drives it in the direction
of a rocky promontory . The sailors lose all hope of turning
the ship aside . Panic seizes the passengers , and , amid the
shouting and clamor , the deacon raises aloft the capsule with
the relics and , through the intercession of the saints whose
relics are therein contained , he prays to God for help . Imme
diately a contrary wind arises , stronger than the one that was
blowing, and drives the ship back into the open sea . All are
miraculously saved .
This is , in summary , the description given in the Gloria
Martyrum . The other account of the deacon ' s experiences in
getting relics is contained in the disputed chapter of the
History of the Franks . It it quite different from the preceding
account. The deacon describes first the sad condition of Rome
at the time of his visit. A great flood had caused untold harm ,
horrible plague had struck the city
its
and inwake As
a
.
Pelagius
its
Pope
II
of
stated was one first victims The

,
.
he
deacon mentions specifically that received the relics from

certain Gregory who
of
the time was one the seven

is at
a
of
of
any throng accom

of no
deacons Rome There mention

.
panying him Portus nor any miracle wrought through

to
the saints whose relics he carried his

on
of
the intercession
person On the contrary his whole interest the unprece
is
in
,
.
every respect this account differ

at
Rome
In
dented events
is
.
ent the preceding one

from
.
Dalton and others have generally held that these

M
O
.
.
two narratives refer only one incident but evidence clearly

,
to
as
points two distinct visits Besides Chadwick says the

to
,
,
.
Gloria Martyrum was written before 583 while the deacon

,
's
the
the History
of
visit described Franks could not have

in
up
Gregory
St
been written before pontificate that not

,
,
is
.
's
chronological point
of
before 590 Therefore from view

,
,
a
.
we forced to accept the conclusion that there are two dis

are
tinct episodes , unless one of the accounts is spurious. Chadwick
shows that the Gloria Martyrum account is quite authentic ,
and from the arguments presented above it seems that the
account in the History of the Franks also is quite authentic .
We are doing violence to historical evidence if we try to make
one incident out of these two narratives . There seems to be
no reason whatever to prevent us from accepting the historical
data just as Gregory of Tours presents them .
The conclusions of this discussion may be summarized in a
few words . The details presented in the History of the Franks
by St . Gregory of Tours seem to be what they are intended to
be , namely , the original account of an eye witness of the events
that took place in Rome at the time of the election and conse
cration of Pope St. Gregory the Great. Chadwick 's argu
ments involving the title of the Blessed Virgin , the use of
the word protomartyr , and his discussion of the Church of
St . Euphemia are not sufficient to overthrow the historicity
of the documents he is attacking . The biographical and de
scriptive details concerning the life of Pope St. Gregory the
Great presented in the History of the Franks seem to be
historically trustworthy . On the contrary , the version of the
sermon with the directions for prayer given in the Register
of St. Gregory 's Letters very likely is , as Ewald , Hartmann ,
and Krusch conclude, a repetition of the original which was
delivered in 590 . Their conclusion need not be rejected , nor
need we alter the account of the beginning of the pontificate
of Gregory the Great or change the date of the Dialogues .
Furthermore , we can feel quite certain that the deacon of
Tours must have made at least two visits to Rome to obtain
relics for his pious bishop , St. Gregory of Tours .
Monumenta Germaniae Historica (hereafter , MGH ) , scriptores rerum merovingi
, Gregorii Episcopi Turonensis , Historiarum libri X, 2d ed. Bruno Krusch
carum
( Hannover , 1942 ) , I, .
477 - 81
,
the
“ Gregory Tours and Gregory

of
2Owen Chadwick of Great The Journal

”,
Theological Studies
.p 50
38
49
1949
., ,
),
-
.
, (
49
3Chadwick ibid
,
1
n
.
.
'MGH , Epistolarum , Gregorii I Papae Registrum Epistolarum , ed. Ewald and
365
Hartmann ( 2 vols. ; Berlin , 1891 ) , 13. 2,
, 67
-
.
5Cf Krusch MGH script rer mer
nn
479 480 Chadwick gives
.,
I,
,
;
1
.4
.n
.
.
.
.
the date 602
.p 365
6MGH epist 866 XIII
,
.,
II,
,
2
n
-
.
op
cit
43
Chadwick
,
"
.,
, , .
.
8H
Wilson The Gregorian Sacramentary London Henry Bradshaw Society
,
.
, ) A.
:
2 pp
49
58
59
61
1915
,
. .p ,
,
,
3
. .
.
Ibid Imprimis gloriosae virginis mariae genitricis dei domini nostri iesu
et
'
. .
pp
Cf
10
12
58
59
christi ibid
. ., op op.,
p , .p ,
,
,
.
.
12 11 10
.cit
43
Chadwick
, . ,
,
.
.
Abbé Duchesne Liber Pontificalis vols Paris 1886 375
,
I,
.;
(2
L
.
'
)
.5 cit
Chadwick 44
,
I, .
.
, .
.
.67
13MGH epist 57a 366
,
-
14
Ibid 367
.p
.,
15Gregorii Magni Dialogi
19
ed
Moricca Rome 1924

,
),
3
.
.
.
(
167
27
bid
.,
, 4
.
.
17
MGH
50
epist
3
.,
I,
.
.
PL
18Gregorii Episcopi
83
71
Turonensis Gloria martyrum
. ,
. ,
,
).
(
19Cf Krusch MGH script rer mer 481
,
.,
I,
,
6
by n
.
History Gregory .
, of
of
20Cf Dalton the Franks Tours Oxford 1927
1 M
n O
,
(
)
, .
. .
.
cit
491 Gloria martyrum

.p
loc
;
,
n
b
.
.
.
.
.op
cit
21
, 46
Chadwick
.p
,
. ,
22Ewald and Hartmann MGH epist 365 Krusch MGH script rer mer
,
.,
II,
,
;
.,
.
.
I.
479
,
1
n
.
.
cadena
FROM WHERE DO WE STEM ?
By THEODORE MAYNARD
E CONSTANTLY hear ,
though it were a thing
as
so axiomatic that none would dream of questioning

it, that all the best elements in our intellectual herit
age are Protestant . Especially is this true in America , the
simple reason being that here — except in a few spots in Cali
fornia and the Southwest — there are no visible evidences of a
Catholic past . This is not true of England , where so much of
the old survives , though it is gradually being covered over
with the new . Nor is it even true of Scandinavia , for while
Catholicism was all but completely eradicated there , many of
medi
its
of
of
monuments even the form wooden churches
in
—
eval Norway were such firm witnesses of what had been that
-
Sigrid Undset great romances were

at
as
once seen closer
's
than was Willa Cather Death Comes for

of
the life today

to
's
of
the Archbishop spite the fact that her archbishop died

in
,
Without making any excessive counter

as
recently
as
1888
.
claims for Catholicism least there are some factors that

at
,
be
might borne mind

in
.
If
the predominant mood

of
America
of
Protestant
it
as is
is
,
Protestantism that now lives something pictur chiefly

a
esque Americans love put seventeenth century Puritans

to
-
.
of
parade though they have long since rejected most their

on
positive tenets Nor Puri

of
can they claim be the heirs the

to
.
for
all
qualities
of
tans spite this whatever admirable

in
,
of
existed the American colonies neither love democracy

in
,
of a
principle separation
of
nor
to
desire establish the the

a
spirit
of
of
Church and State nor even the initiation free

,
enquiry was among them

be
should even inclined trace

to
I
.
the rebellion against Puritanism the disposition deny

to
to
any absolute validity moral standards would have been

It
to
willing
of
possible had the descendants the Puritans been

to
,
keep this part

go
making
of
the trouble distinctions

,
to
to
of their creed and to reject that ; but the baby has been thrown
Wn
out with the bath . When the " emancipated ” pull up their
socks , one hardly ever fails to catch sight of a fetter of the
chain from which they have broken loose . While there for
tunately are a great many admirable Christians still among
these Protestants , their religion remains a strictly private
affair , hardly ever permeating and coloring their thought.
Among most of the intellectual leaders , and the " advanced ”
people in any of the arts , religion has almost completely dis
appeared . Catholicism , when it is not despised , is given a
kind of frightened respect ; Protestantism , in any form that

historical origins
its
has a continuous connection with
is
,
almost though had never existed
as
it
by
way protec
of
Now and then however reasserted
it
is
,
a
justification magnificent
It
tive not quite like this that

is
in
.
by
on
sonnet Wordsworth which based British freedom
"
"
the tongue that Shakespeare spoke though one does not see
",
"
argument Still less does repose

of
the
an
on
the force such
it
.
faith and morals which Milton held for Milton faith was
,"
's
hardly what the uncritical and not very well read Words
-
worth supposed being we now know from the prose con
as
,
faith which he was too prudent

of
be
fession allow
to
to
published during his lifetime the rankest sort
of
Arianism
,
,
and his morals polygamous theory though not actual
in
in
,
practice Milton should not

be
adduced this connection

in
.
do
butmust be admitted have had much with the climate

to
to
of Protestantism On the American frontier hundred and

a
.
of
fifty years ago the more erudite the Methodist circuit

,
riders had their saddlebags addition Bible and

to
in
in
a
of
hymnbook copy Paradise Lost which was imagined

to
,
a
provide authentic descriptions the hell fire that illumined

of
their sermons
.
Catholics must grant though with some reservations that

,
Newman was only too right saying that English literature

in
That he lived before the days

of
was Protestant literature

a
Erskine Caldwell was for him happy

an
Faulkner and
a
a
escape , nor can he be held seriously accountable for knowing

little if anything of Chaucer , for in Newman 's time Chaucer 's
was still a " lost language ," and now that prosodical and
its
grammatical rules have been recovered through the loving
of
and patient labors several generations
of
scholars
to
,
them
too still largely lost language one that would need

it
is
,
a
a
Newman interpret aright it
to
.
being Shakespeare alleged Cathol
of
Now much made
is
's
far too much my estimation For all that may
be
icism
in
-
.
safely affirmed and this lot that the treatment of
is
is
a
by (
Catholic things virtually all the dramatists the age show )
of
that they and one cannot but infer that the audiences and
—
the players well had strong sympathy for the old reli
as
"
at
though not being disembowelled
as
gion much risk

so
to
, ”
Tyburn that account Significant the play about

on
too is
,
,
.
Sir Thomas More which Shakespeare almost certainly had

,
in
hand there far from Vore being

traitor he
so
is
,
,
a
a
:
's
exhibited the affection and admiration London still felt

in
for the best friend the poor had But let none
er
as
him
,
e
'
"
.”
except for
be
pressed too far Newman

of
this admission
;
; 's
today deliquescence holds good English literature is

. )
's
Protestant the main

in
John Henry Newman him

its
Even greatest recent glory

,
by
somewhat diminished exhibit

go
self becomes we
if
,
George Moore having

he
discussion records had with

in
,
his brother the Colonel his famous trilogy According

to
in
of
this George merely had flip open volume Newman

to
,
convince the astonished Maurice that the great

at
random
to
English prose did not really know how write

of
master
to
But he cites and which are not very

of
course the passages

—
,
,
good were selected with the utmost care make More

to
—
's
favorite point which that Catholicism crippling any

to
is
is
,
may
be
artist That simply not true but conceded that

it
is
,
.
Catholics the United States for some time have been talk
in
too
ing much glibly about Catholic literary revival We

.”
"
a
of
have number good writers but still not nearly many

so
a
as we should have . In any case , though it would be very nice

to be able to justify our too rashly made boasts , even their
justification would not really prove very much as to the truth
of Catholicism . A deeply felt religion no doubt ought to
flower in the arts , but favorable conditions and a congenial
climate are necessary before this can happen . Wehave lacked
these and so are , at any rate , now a bit behind others . The
trouble is not in Catholicism itself , as George Moore believed
but in a number of circumstances — some of them tenuous and
imponderable — and we shall have to get a homogeneous
Catholic society before it will be safe to begin talking as some
of our unwary apologists do . But so far from Catholicism
being inimical to art, it is art 's surest friend , for the simple
reason that it protects life . In the field of literature some of
the more " advanced ” reached a point - one
people have now
involving what is almost a hatred of humanity — where they
stand at the frozen and sterile pole . From there no further
advance can be made in any direction , except toward a
warmer and sunnier clime. One only has to follow that road
far enough and one reaches the Church .
Nevertheless it is possible the frame of mind
to understand
that I found expressed in Catholic friend from
a letter to a
one of the most distinguished women writers of our time to

whom , because of her recent vivid interest in Christianity
under the influence of C . S . Lewis , he had ventured to sug
gest Catholicism . No , she told him , she could not leave the
Church of Jeremy Taylor and Milton and John Donne . This
could only mean that, strangely assorted as these Protestants
were , she had to remain a Protestant too , because they wrote
so well . I credit her with being able to put up a less flimsy
argument than that , but that was the argument she did put
up . Yet if she is a follower of C . S . Lewis , her position can
not be very far from Catholicism ; and I know more than
most people do about this form of semi- Catholicism , as Lewis
acknowledges himself to have been inspired by Charles Wil
liams, and Williams was my closest friend in England . It is
typical of the intellectual climate of contemporary Anglican

ism
that the writer whose letter have referred though
to
in
,
I
her whole literary life has taken Christian standards for
granted only when she was about sixty became formally con
,
England
of
firmed the Church
in
of
This leads me to
somewhat similar case that
S
a
T
.
.
To
Eliot the intelligentsia
of
the astonishment not their
to
. if
,
.
scandal he suddenly announced his conversion About this

,
received touching rather amusing account from

if
also
,
,
a
I
the Anglican minister now Catholic he has
as
whom
,
a
(
to )
allowed his connection with the matter appear print
in
,
I
Mr
am
free name This was William Force Stead When

to
, .
he discovered that Mr
Eliot had never been baptized though
.
he
was asking private baptism was admin

be
confirmed
,
to
Mr bishop who was waiting

by
istered Stead after which

,
,
, .
the vestry immediately conferred confirmation equally

in
,
all
privately Catholics are very glad that Eliot has S

T
.
.
.
the beginning some
on
come this far the road and though

in
,
people myself among them were inclined think that the

to
(
was only part

be
it of
Anglicanism desire completely and

to
a
by
impeccably Englishman Eliot

an
clear now that

is
,
's
that he that has led
an
conversion sincere and influence

is
is
many leave the Waste Land But also clear that Eliot
is
it
to
has been led this largely through his admiration for the
to
of
prose style Bishop

of
Lancelot Andrewes Winchester and

,
the first divine be appointed the commission that pro

to
to
duced the King James translation

of
the Bible The prose

.
Thomas Aquinas bare everything except lucid

of
St
style
of
,
.
ity can hardly be expected appeal him Even the saint

to
to
,
of 's
.
few
hymns though they clang magnificently are devoid

,
,
of
of
the elusive kind beauty that characteristic English

be is
poetry We still have reason grateful for what has hap

to
, , .
pened especially the aid of such auxiliaries has appeared

as
Aldous Huxley
of
with some differences the case

as
also
in
,
from quarter where was little looked for

it
—
Army revivalism
So
of
also with the Salvation several

in
John Masefield 's early narrative poems. I do not have The

Everlasting Mercy beside me and so can call only upon a
memory that may be faulty . Here , as elsewhere , . Mase Mr
field , who is obviously one of the most mild and innocent of
men , betrays by his almost invariably " incorrect ” use of
profanity that if he ever heard a bad word , he rushed away
in horror with his fingers in his ears . As for his pubs ( about
which he seems to have derived all his information when for

a short period in his youth he cleaned out the spittoons in
Luke O 'Connor' s famous bar in Greenwich Village ) , he
found only bartenders there and no barmaids as in England .
This is probably why he could produce the delightful
couplet :
And fifteen arms went round her waist

ask
And yet men Are barmaids chaste

,
?
.
“
”
Well without having conducted any exhaustive studies into
,
the morals barmaids think have known good many

of
,
I
a
people than Masefield ever met And all of
of
more such
far could judge perfectly respectable .
as
were
so
them
,
,
if I
young women even their profession sometimes obliged

,
adopt badinage with their customers that

of
them vein
to
may well have shocked the future Poet Laureate all

It
is
.
actuality
as
about far removed from the strange drink that

as
the speciality
as
the house stewing

of
Masefield mentions
,
gin which egg and lemon are beaten up No wonder the

in
thought turns the poet But

of
that concoction stomach

, .
's
may bit more real there

be
while one wish his realism

to
his Christianity odd

of
doubt about the reality

no
can be
,
be
though may considered

it
My personal preference different from Masefield He

is
.
's
Henry Morgan may stick ripe

of
and the Old Bold Mate

to
"
be
Jamaica that really what the pirates liked not for me

if
,
of ;
”
though As for songs relish better the kind thing that

,
I
.
Autobiography mid
, at
of
Chesterton tells about his how

in
night party not very far from Buckingham Palace Belloc

was roaring out loudly his refrain of
so
FROM WHERE DO WE STEM ? 83
The gates of Heaven are opening wide

Hilary
let
To poor
,
in
that King Edward VII sent over request that the noise
a
might However suggesting that we have
am
stop far from
,
.
I
here the peak and perfection
of
Christian verse but only
,
Catholic robustness and humor and we are going start
if
to
;
bringing things
as
as
such proofs they are valid that
in
,
in
"
”
respect diction of
of as
stateliness
, ,
.
apologetics can
be
no
placed
of
But
on
course basis
,
a
all too evident that some very admirable men
It
this sort
is
.
write badly and some who have written extremely well can
,
not called good men does not

be
Salvation the least
in
.
depend upon one literary ability although the use one puts
,
's
may have considerable bearing upon the matter What

it
am to
.
prepared affirm though this There something
is
; is
to
:
I
anomalous about good man being bad writer indicates
it
a
a
's
that he not fully integrated person On the other hand

is
,
a
produce your good writer who bad man and first would
,
is
I
a
feel like asking whether he was not better man than com
is
am a
monly supposed any event absolutely sure that

In
it
I
.
was not the evil him that heightened the artistic gifts with
in
which he happened far

as
be endowed
In
fact he
to
so
in
or ,
- .
any prose writer poet painter

of
excelled
or
as
the arts
in
—
or
musician was from the good that he derived his

it
-
really
its
excellence and this excellent retains own

it
is
if
,
, ;
be
perfection whatever may the end which directed

is
to
it
But all this little hypothetical find hard think of

it
is
to
a
I
:
exemplifications the possibility

of
have indicated John

I
Wesley contrary not true that the devil has all the
it
the
is
to
all Or any
at
good tunes does not have any good songs

he
if
;
all such
am
singing attempted hell certain that

it
is
in
is
of ,
I
inharmonious jangling notes that must be one

an
of
the
it
of
most horrible tortures the damned

.
By this time has begun dawn upon me that show

am
it
to
I I
ing myself bit flippant and fear that while have been
,
,
I
a
by
drawn into this perceiving that any apologetics based

merely upon aesthetics must be flimsy , I have perhaps not

been sufficiently sympathetic toward those held by bonds
which undoubtedly seem strong to them , however unsubstan
tial they may actually be. The value of transcendental truth
is vastly more important than the literary skill with which
the truth is advanced . Only in an intellectual climate — which
too
easily imagine but which has
no
some of us can all real
,
perfect equation between things
be
existence can there
—
a
by
disparate However
be
that we know experience has
to
,
it
.
of
be
taken into account that considerations the kind that
to
me write powerfully
do
have prompted operate and very
to
; .
It
the unnamed poet

. of
was the case have mentioned
in so
in
I
of
Eliot when he finds that the prose

so
the case
it
is
S
T
"
style of Hooker and Andrewes came complete the structure
to
the English While he
of
Church careful not assert
is
to
.”
that this prose glorious though

style was offers anything
it
,
,
as
that philosopher could accept conclusive demonstration
,
a
of he
goes state his position more fully The achievement

on
to
:
"
Hooker and Andrewes was make the English Church
to
more worthy intellectual assent No religion can survive

of of
the judgment history unless the best minds have collabo

of
worthy
its
rated construction the Church Elizabeth

in
if
;
is
of
of
the age Shakespeare and Jonson that because the
of
is
I no
of
work Hooker and Andrewes Alas

to
unless one is
,
,
."
am
be rather thinker inclined

an
aesthete than to
a
he
believe that Jerome really did have the dream tells

St
.
of us
by
too
being rebuked angel for being

an
of
about much
,
Ciceronian Perhaps was because the saint took the

it
.
a
warning sufficiently heart that later Ciceronian the

to
,
a
humanist Cardinal Bembo said have felt repugnance

is
to
,
toward the Vulgate because For

of
Jerome lapses style

in
.
's
, So
this Bembo deserved still more severe rebuke shall we

if ,
.
a
think that style important

as
all we dare have

is
can
to
it
,
paramount claim over truth

.
a
NEW BOOKS
the
GRACE . Commentary on
99
.P of
. St
Summa Theologica Thomas
,
II,
I-
.
.
By
Rev Reginald Garrigou Lagrange
14
by
109 Translated the
, ,
O
-
.
. .
-
Dominican Nuns Corpus Christi Monastery Menlo Park California
.
.Pp
St
Co
50
Louis Herder Book
xi
535
,
B
$
7
.
, .
.
.
.
:
the
The original text
of
this work with main portion Latin and some
in
of the supplementary
It
essays French has been available since 1946 has
in
.
the
deservedly wide recognition very full exposition
of
traditional
as
won
a
the thought
of
St
Dominican interpretation and development Thomas
of
.
the whole subject grace from the hand the outstanding
of
of
on
one who
is
the
contemporary exponent scientific study
of
of
that School Now that .
being broached many who are not aspirants
by
speculative theology the
to
is
supplying
be
of
priesthood much favor with text
to
there
is
,
said them
in
their own language study where precision expression

of
of
books field
in
in
a
of
by
paramount importance any means

of
and not easy achievement

is
is
.
of
of
Indeed even the case those who are conversant with the Latin the
in
,
the
too glibly and com

of
Schools danger always present moving along

is
,
placently Latin terms and phrases leaving
of
technical the real core the
in
still unprobed
In
problem under review circumstances the effort
an to
such
.
can
express theological argument tongue

be
one native more than

in
's
exercise translation not infrequently may reveal that final conclusion

in
it
;
a
of
has not more exact way stating the point

at
been reached only issue
,
.
Perhaps particular
on
this verified with force the treatise grace where

in
,
of is
the mystery
its
divine predilection and the attempt reconcile initiative

to
of
with human freedom lead those impasses which con

to
the end one

in
closely
of
front the human mind when skirts the secrets divine

it
too the
life
.
The Dominican nuns have done their work well The translation reads
.
smoothly Only occasionally the reader feel the urge question the
to
does
.
accuracy particular rendering more often than not reference

so
of
Even
,
,
a
the original vindicates anything beyond

of
the translators certain stilted

to
as a
of
expression difficult enough work However

to
ness avoid this

,
such
in
. .
or
the text addition two obvious typographical errors angle

to
one
in
,
.,
g
e
"
"
(
for angel 505 not entirely free minor lapses which make for
from
p
is
",
)
,
. .
"
unintelligibility these may The gerundive reconcilianda

of
be
Some noted
.
the
absolute power
of 18
. of
ignored translation On account

in
.p
is
)
de .
"
"
the of
not the meaning potentia absoluta mistranslation

is
140
seu p
A
.
(
the
of
credits Molinists with nonexistent alternative explanation

a
as the
the
sufficient grace where expression merely equivalent

of
efficacy second
It ,
is
that Father Garrigou

of
the first 187 came think

to
shock
(p
a
.
.
the )
Lagrange
of
heat theological controversy would describe some

in
,
even
of his brethren as " the very small perversely inclined minority among the
. 203 ) .
the
original brought
of
Dominicans ” (p Here comfort the shape
in
all
manus sinistrae after these erring ones were nothing more than what
,
we should term today left wing deviationists from the party line the
In
-
!
by
following passage proprie should have been rendered strictly pre
or
“
"
"
gratui
by
cisely not peculiar Hence gratuitous predestination being
, ,
,
:
"
or
tous not peculiar either glory grace but favorable circum
to
to
to
,
,
is
stances 205
.p
.
(
)
”
The might could have been employed
be
criticism made that heavier type
,
a
for
the
off
original
as
headings
of
subsections mark
to
the them
in
,
is
it
more clearly from the text that follows
.
Portsmouth Priory ABBOT AIDAN WILLIAMS
.
.
MODERN SCIENCE AND MODERN Man Bampton Lectures No Delivered
5
.
.
: .
25 By
at
Columbia University 1952 James Conant New York Columbia

,
B
.
.
.Pp
University Press 111

$
2
.
.
of .
.
When probing the structure the chlorophyll molecule was the practice
it
,
the
his
Chemist James Bryant Conant
of
ideas about some phase
of
allow
to
any critique
by
of
problem flow out unchecked their value until after the
to
his
by
Only
be
flood had subsided then would they sifted and sorted own
.
of
more mature appraisal and that his student colleagues isolate those
to
,
,
worthy detailed study By this policy the creative impulse was not impeded
of
,
.
the chemistry chlorophyll were the end result

of
and valuable contributions

to
.
his
more recent career former Harvard President Conant carried

In
a
his
higher
of
comparable technique with the result that some edu
to
levels
,
he
be
sharply criticized evidently intended
as
cational ideas have been
to
them
,
.
he
To make progress relations we should writes this

as
even human
in
in
,
book support the uncommitted investigator who has ideas irrelevant as

these
,
,
"
may practical problems Errors practice well

as
as
to
ideas seem
in
in
.
.
.
.
theory appear the inescapable price we pay for progress learning to

be
to
in
.pp
problems
79
80
solve
-
.
(
)
”
This little volume comprises lectures delivered

an
before educated but not

,
specialized The four lectures are entitled

audience Science and Tech
,
:
"
.
nology the Last Decade The Changing Scientific Scene Science and
in
",
",
"
"
the
Human Conduct and Science and Spiritual Values general first

In
",
,
"
.”
two describe the scientific approach and the difference between modern science
,
the eighteenth and nineteenth the last two explore the

of
and that centuries

;
significance
of
human behavior this revolution

to
.
no
longer thinks his theory alto

of
as
The scientist creed and therefore

, ,
a
gether congruent with the universe but

of as
only use policy and therefore

,
he
ful guide action lowering the degree empiricism his work

to
In
in
,
"
.
”
the
productive practical man not only industry

as
has replaced the inventor

in
,
,
NEW BOOKS 87
but in government and the popular esteem as well. The rapid advances
achieved by the physical scientists have enticed the students of human prob
lems to a similar effort to reduce , or at least to systematize , empirical pro
cedures . The social sciences are still in the pioneer stage in this task , but
progress has been made. The reader is here left with the impression that
eventually " working hypotheses on a grand scale ” will emerge from the appli
cation of the methods of the physical sciences to social studies . However , by
be
the
the object merely

of
nature there must considerable limitation
to
,
empirical methods Bishop Sheen once wrote

as
this field for the difference
in
,
“
between machine and man the difference between must and ought
is
a
'
'
'
.'
”
for
The correct code human conduct is not wholly deducible from human
behavior
.
He mentions pass
of
The author even ventures into the field exegesis
in
,
.
the
by
at
ing some problems posed New Testament and discusses
to
science
,
him
of
Job
some length the significance
of
of
the Book Job For the lesson
. ,
.
the
denial that explicable human terms Scientific theories

is
universe
in
is
a
are
the
no
of
or
bearing age old problem good and evil

on
have little but
,
-
merely guides gradually become integral part

of
an
action our common

to
that
spiritual values
of
the material universe
In
sense ideas about the realm

.
although certainly
be
modern man
of
it
modern little service
to
science can is
the
not without spiritual
of
its
as
significance For one thing history story

,
a
"
.
flowering power stands out today

of
of
mind
as
the creative the human
a
”
what spirit fully

as
modern witness the human accomplish emphatic

of to
can
the
the towering spires

or
as
the paintings the great Gothic

of
old masters
cathedrals
.
Dr
he
an
Conant writes with easy grace and shows that has given con
.
.age
the
the
thought impact
he
upon But
of
siderable the new science

to
new
moves swiftly through the complex over cover the whole area our
so
of
of
In -
this
culture that reviewer was often lost the end however we came out
,
,
.
of of
had thoughtfully placed there this beacon

he
the woods together because

,
sharp focus the degree

, of
continued reduction empiricism our

in
in
A
:
"
few
undertakings possible deep significance words

of
both and this

—
is
in
is
,
a
the message that modern science brings modern man

to
."
Martin College
St
BEDE ERNSDORFF
.
.
's
.
Joy
The Happy CRUSADERS Affirming the

of
Selection Readings
of
A
.
Christianity Compiled
by
James Edward Tobin New York McMullen

:
.Pp .
xiii
50
Books 178
,
$
2
.
.
.
.
Paul wrote Philippi Rejoice

St
the people always

of
the Lord
in
to
;
:
.
“
say
again rejoice His other portions carry the same

of
letters his
to
flock
,
I
.”
plea Rejoice And there was one thing that impressed and puzzled the
—
if
"
.”
joy
the
pagans early Christianity was the Christians

of
it
centuries which
,
in
radiated both in everyday life and in the face of suffering , torture , and death .
Joy
the early Christians
of
and love were the two hallmarks
.
Or
Do
set
apart the earnest followers
of
these characteristics still Christ
?
joy
the
of
of
are and gaiety the monopoly children this world while the
life altogether too frequently
of
at of
on
Christ
as
coheirs look vale tears
?
“
”
professor English
of
of
Such the belief
James Edward Tobin Queens
,
is
College who feels that our times demand the joy
of
of
reaffirmation
,
of
Christianity With this intent readings begin
he
has compiled selection
,
a
.
the
ning with Minucius Felix and Justin Martyr and coming down con
to
as
temporary writers such Gerald Walsh and Prescott
M
G
H
S
.J
.
.
.
.
.
F
Mr
-By
passing chronological order Tobin groups together writers who
.
all
the principle that
of
evaluate the same truths which
or
discuss stem from
of
crusaders lifting
up
of to
happy
. So be
an
Christians should their eyes the tower
Everlasting City we St Augustine Francis Cardinal
St
find Assisi
,
. .
.
joy
unfolding
as
the gigantic
of
Newman and Chesterton secret the
G
"
, of
Christian The contemplatives Teresa Avila Richard Rolle and
his St
,
,
.
.”
for
us
Thomas Merton tell own way that you were created

,
each
in
"
joy
do
joy you not know the difference between pleasure and you
yet if
;
.
.
.
have not live begun

to
.
.”
B are
Among the other writers presented
de
Francis Sales Antonin
St
,
.
. :
, St
Sertillanges Dante Cervantes Wyndham Lewis Bernard
,
.,
,
O
D
.P
.
St
St
Gregory the Great Thomas Aquinas Thomas More
St
St
Isaac
,
,
.
.
Jogues
of
and our own time Hilaire Belloc Gerald Vann and Vincent
,
.,
O
McCorry .P
,
S
P
.J
.
The compilation makes for inspirational reading most instances the

In
,
.
will want the original from

go
reader and which the readings

to
back read
of
were chosen Here lies weakness the book for the compiler neither
,
a
.
his
supply any biographical

he
. . of
indicates the exact source selections nor does

would have given greater value
an
data for the authors used Such addition

his well chosen excerpts
to
-
St
Paul Priory Sister LUANNE MEAGHER

.
.
's
and
Golden Goat Worthy Rich Man the Unworthy

. of
The Parable the

.
by
Poor Man By Raymond Bruckberger Translated Virgilia

O
,
P
L
.
.
.
by
Peterson Illustrations Richard Seewald New York Pantheon Books

,
:
.
.
Pp
63
00
Inc
$
2
.
.
.
.
.
the
Father Bruckberger
an
of
With
all
appeal American short story

,
's
Golden Goat delightful parable Goldy white goat loved and

of
snow
an is
a
a
by
cherished Unworthy Poor Man and Worthy Rich Man With rare
a
literary discernment the author presents creatively the eternal conflict be

,
tween wealth and poverty

.
NEW BOOKS 09
The Poor Man , who leaves very much to be desired in virtuous living ,
his
his
opens heart stray goat upon reconsidering primary intent
to
in
a
by
fire
bringing the animal home
for of
Completely entranced the golden love
, .
he
the
St
goat eyes the beggar
of
finds Lazare realize the
to
comes
in
.
's
first time the joy well
of
of
companionship despite the consistent efforts
a
the
and
meaning but avaricious Rich Man
of
gain confidence friendship the
to
her
beggar spirit magnanimity the Rich Man Goldy join
of
In
invites
to
a
's .
for
the Rich Man table every Friday
at
master company dinner The
.
's
wealthy host soon becomes very fond Goldy and the goat responds favor
of
,
the
ably much the Poor Man When the goat becomes

of
, ill
discomfort
to
,
,
.
the Poor Man voluntarily Goldy custody his wealthy neighbor
of
leaves the
in
realizing that she will receive the best During her convalescence the
of
care
.
by
be
goat torn conflicting affections dilemma not
to
confronted with is
,
a
with the gatekeeper
of
resolved until she has talk Paradise
a
.
Worthy Rich Man
an the
When the Unworthy Poor Man and present them
the gatekeeper they
of
before render account their lives find
to
selves
,
joy
their everlasting why Goldy white goat really

is
golden
to
,
a
.
Mary Abbey OWEN HUDSON
St
's
.
.
Law Study
of
LIBERTY AND LOVE Christian Obedience Foundation
in
,
,
By A
.
European Civilization Columba Cary Elwes With Preface

,
O
.B
.S
a
-
J. .
.
by
.Pp
Professor Arnold Toynbee New York Devin Adair Company
:
-
.
.
256
00
$
4
.
.
.
as
Professor Toynbee after referring the Benedictine Order the con

to
,
"
tinuity
of
of
Western history incarnate points out that the principle
obedi
",
the cardinal principles

of
of
ence was indisputably one medieval Western

"
Christian Society that this principle has been indisputably thrown over
”,
,
"
"
and that modern society indisputably grave difficulties He

is
then
in
“
.”
.
.
.
the
the principle
of
of
of
asks repudiation obedience one the causes our

if
of
is
present plight and that principle was one

an
of
of
of of
abuse
if
,
the causes
medieval Western Christendom breakdown But while the principle
“
's
, .
”
he
for
controversy
he
on
obedience one goes love not and here

is
is
sees
;
,
the
by
of
possibility spiritual effort Western civilization

to
common save
a
"
replacing
on
Christian foundations
its
it
."
What examine the history the West which

of
Dom Columba
is
to
does
,
six
periods the first 300 years the Peaceful Interlude 311

he
divides into
;
:
(
by
the Collapse the Empire and the Saving Europe

of
the Church
of
400
;
)
Cluny the High Middle Ages the Process

St
of of
from Benedict the rise

to
;
of (
Breakdown Marsilio Padua through Rousseau and the Attempted

,
from
;
XIII
key
Recovery
to
as
the Jesuits and Leo This classification the

in
seen
is
.
his
thought should think because quite obviously does not assume that
,
it
I
medieval and modern are two different histories

.
the
At things which
he
of
of
conclusion the work makes little list
a
still But
at
condemning
of
least one Lutheran friend mine here
—
and
is
I
.
think my friend misses
of
points out that there were two kinds
he
reformers
"
St
by
the
Mores He urging
us
the Luthers Thomas concludes
to
and
."
.
.
.
law
of
of
turn once again the successor Peter and the Church find the
to
to
to
will
of us
give true liberty that with love we may
be
Christ This
so
obedient
,
.
“
and fulfil the holy Will God
.”
To my mind this question
do
fine book but have this
Is
one
,
,
be is
a
:
I
presentation going
on
very effective the secular mind The author has
to
,
?
of
believe got right the heart the matter The world present problem
to
,
I
's
not ideological spiritual And that means that neither my will nor
it
—
is
is
.
the
sovereign will nor my neighbor will nor the general will but God
's
's
's
will what should seek
is
men
.
Manhattan Kansas John McREYNOLDS
W
,
.
.
By
.Pp
SOCIETY AND SANITY Sheed New York Sheed Ward 274
&
F
:
.
.
J.
.
00
$
3
.
.
on
social philosophy very timely

an
volume
It
This excellent because
is
is
.
of
of
the great ferment going throughout the world
of
on
ideas that our

is
day Adding
It
the manner written
its
value which couched

to
is
is
is
in
in
it
.
.
seasonably popular language filled with many arresting examples
is
and
.
are
The principles enunciated hardly new We feel the author would

.
to be
As
the first admit that someone has recently stated impossible

It
to
is
.
original long
be
the Catholic Church But

so
She has existed for

in
.”
.
Mr
Sheed has put them
do
certainly new fresh way The volume should
in
,
a
.
.
by
immeasurable good aiding their dissemination socially disturbed

in
these
in
times
.
by
Society and Sanity begins raising the primary question What man
is
,
"
"
?
The answer that question cardinal point special test the field
to
the and
in
is
Only
of
human relations when society knows that answer and adapts itself
,
.
thereto there sound society Sanity the author says means seeing
, ,
",
,
is
.
“
living the reality things

of of
what and
in
is
.”
The second and third sections the book deal respectively with marriage
,
,
the
the
state Noting that man

of
and family and with society and ways

.
's
Mr
can
on
associating amazing diversity

be
an
with others goes

to
Sheed
,
say that two social groups the family and society are more important than
—
“
-
-
all
the natural order and provide natural framework life

of
others
in
in
,
which other relationships must find their place For the others are very much
.
he
can have more fewer but

or
at
so
as
of
man taste and choice that them

;
,
's
we shall see Family and Society are rooted Nature

in
,
.”
the family and society many practical

of
the both matters are

In
realm
the
sex
by
as
the family
of
its
discussed author
In
that items
,
such uses
.
NEW BOOKS
and purposes , the status of husband wife , the indissolubility of marriage ,

and
love and reverence , and their respective importance in marriage are given
attention . Here ,
for
too
the need knowing what man emphasized The
, is
is
.
“
as
pair who have really meditated upon man
of
says the author union
",
a
his “
by
matter and spirit spirit immortal and made God image being
,
in
a
's
for
for
whom Christ died have made preparation marriage for which there
a
no
substitute
is
.”
that dealing with society and the State dis

of
The last section the book
,
the
of
practical matters the following
as
cusses such authority purpose
;
:
of
society kinds political order liberty equality the Welfare State the
;
;
State and religion the State and education
;
re
Certainly anyone who will read Society and Sanity carefully and even
his
for
well
he
read meticulously will feel that has been repaid time
,
it
and effort
.
Washington EDGAR SCHMIEDELER

,
D
C
.
.
.
THE FAIR BRIDE By Bruce Marshall Boston Houghton Mifflin Co Pp
.
.
:
00
274
$
3
.
.
.
Bruce Marshall popular writer His humor and gentle irony

is
such
in
a
Malachy Miracle and The World the Flesh

as
best sellers Father and

,
. ,
' him s
the
of
Father Smith have endeared hearts millions readers
he In
to
of
he
for
territory
of
The Fair Bride cuts out himself new kind which

in
a
the
of
explores depths human tragedy Don Arturo young Spanish priest

is
a
.
the stupidities
of
of
on
who account
he so
becomes disillusioned men the

in
of
Church that embraces Communism for the duration the Spanish Civil
War Through suffering and disillusionment with the Communists Don
.
finally this story

an
Arturo returns the Church Introduction

to
to
In
.
Mr Marshall declares While my characters relic and Spanish city are

,
.
:
“
the Iberian clergymen nor the atrocities

of
fictional neither the demeanour

,
by
committed their opponents have been invented other words the

In
,
.”
the
accurate picture unedifying clergymen

of
an
author claims have given

to
of
he
and the cruel CommunistsThis has done

.
the
Having essayed
his
of
novel disappoints analysis depth

an
But new
.
Profound judgments are stated

of
human miseries this novel skims surfaces

,
and summarized they should have been projected concrete details and
in
;
War
as
as
long
If
Fair Bride were

as
dramatized The and Peace and

.
purposefully developed great book the summary

of
It
be
would
is
it
,
a
.
great book through

of
Guaranteed hold the interest the casual reader

to
.
him
will will
its
274 brief pages leave unconvinced The same reader

it
,
for
wistfully
the
return The World Flesh and Father Smith the

to
Marshall
of
essential charm Bruce

.
Sister MARIELLA GABLE

St
College
of
Benedict
.
.
.
A COMMENTARY ON THE GOSPELS . By Ronald Knox . New York : Sheed
& Ward . Pp. xviii , 284 . $ 3 75. .

This commentary was designed for the ordinary reader of the Gospels .
It does not give a full exegetical or verse by verse exposition , but concentrates
on difficulties arising historical situations , variant
from obscure sayings ,
,
readings apparent contradictions , and parallel passages . From his long and
arduous task of translating the Bible , the Monsignor knows only too well
He has
all
that not even the best translation can solve such problems then
,
.
aid
prepared this commentary anyone who wishes the Gospels
to
to
read
As
usual the Monsignor
an
us
without shirking the difficulties has given
,
.
interesting and provocative book
.
After brief Introduction which considers the Synoptic Problem and the
a
of
of
characteristics the Gospels the commentary gets under way
In
each
.
are
set
general the problem and solution down rather concise notes which
in
the more demanding inquirer may find insufficient When the author occa
.
sionally gives less probable difficulty clearly
he
so
solution does to
in
,
a
a
reasoned fashion without trying force his opinion upon the reader There
to
.
the
are times when one may feel that very thing which one wants explained
the Gospels
he
will often
he
However uses Knox
of
omitted version
if
is
,
's
.
the difficulty itself
or
find that has been solved either the translation
in
in
footnote the Gospel text For this reason necessary use the
to
it
to
is
a
of
commentary companion Knox own rendition the New
as
Testament
to
a
's
.
The publishers headings
of
had this mind when they made the page the
as in
to
as
commentary correspond closely possible

of
those Knox translation
.
's
its
disconcerting the commentary preoccupation
of
somewhat feature
is
A
the Synoptic multiplicity comparisons and

of
with Problem This results

in
a
.
references which may tend confuse rather enlighten the average

to
cross than
With exception the commentary highly

be
untrained reader this can

,
.
as
guide through the difficult passages the Gospels

of
recommended The
a
. .
Msgr
for
will
be
be
reader never bored Knox cannot dull banal

or
,
Mary Abbey LEONARD CASSELL

St
.
's
.
By
SHAKESPEARE AND CATHOLICISM Mutschmann and Wentersdorf

H
K
.
, .
.
, .Pp
00
New York Sheed Ward xvii 446

&
$
6
:
.
of .
.
yet
While freshman college the writer this review wrote term

in
a
his
he
paper which proved conclusively his own satisfaction not

to
to
—
if
in
instructor that Shakespeare was Catholic He sees more clearly now than
—
a
's
.
did
intricate problems that must proving this

he
be
then the very faced

in
bit
wary the whole subject

of
thesis and result has become

as
a
quite easy point out echoes Catholic teaching

of
The truth that

to
is
it
is
of
and Catholic thought processes Shakespeare quite another matter alto

in
gether put one finger any conclusive evidence that Shakespeare actually
on
to
's
NEW BOOKS 93
belonged to the " Old Faith ” ; and if Messrs . Mutschmann and Wentersdorf
the
for
industry
of
question pretty much they found
as
leave this not lack
it,
is
part they entirely secondary
as on
their For have collected
if
from sources such
,
Groot . Shakespeares and
de
The the Old Faith New York 1946
",
,
"
(
)
almost but perhaps not quite every fact and allusion with any possible bear
,
,
the
all
ing
on
of
subject And they feel that with examination the evi
re
a
-
.
“
, of
Shakespeare
so
dence far available the observation Chateaubriand that
,
"
"
était quelque chose était catholique confirmed beyond any reason
,
is
'il
il
"
s
”
able doubt
.”
be
More confidence would felt the authors they had more carefully
it if
in
the
As
of
winnowed their evidence for this conclusion vast number
,
is
.
and
of
of
details provided the lives Shakespeare friends associates has the
's
throwing dust
he
of
chief result the reader eyes presently sees both forest

in
:
trees but dimly and begins and even overlook the most 's
to
of
and lose track
telling points the argument Shakespeare Strat
of
The careers friends
in
in
.
's
ford and London provide best little direct evidence for Shakespeare himself
at
;
his
of
of
those members own immediate family his sons law John Hall and
of in
,
,
-
-
Thomas Quyney worse than nothing discussion Shakespeare home
In
,
a
.
's
of re
the specifically Catholic training
background likely he
is
be to
of
and have
ceived occurs the following sentence Mention may also made
in
it,
the “
:
the painted cloths with which the walls

of
better class Elizabethan houses

-
were hung frequently

as
several Shakespearean allusions show the pictures

;
,
religious subjects The reader can hardly resist
of
on
these cloths were

.”
forming the impression that the case for Shakespeare Catholicism hinges
if
's
on
tenuous and far fetched better not have been

as
such details this had

it
,
-
brought court
to
Similarly the internal evidence from the plays would have more
,
had
a
striking effect had not been based passages scattered

on
isolated here and

it
the
his
throughout body
of
there work but organically Shakes

,
arisen from
of
key plays
of
peare treatment central themes and motives few the

in
a
"
"
.
's
be
That this done with brilliant and direction akin the

to
,
can success
in
as a
Wilson Knight
of
by
authors proved eclectic studies

',
even such
is
's
Measure for Measure Wheel Fire Dr Tillyard

of
of
The the same play

in
,
, .
's
Plays Mr King Lear

of
Shakespeare
Problem and supremely Bethell
,
,
in
.
's
's
Shakespeare and the Popular Dramatic Traditions complete and triumph

—
in
antly persuasive reversal the usual interpretation this play which inci
of
of of
,
all
the important plays seems

of
dentally Messrs Mutschmann

at
the hands
,
and Wentersdorf receive the least attention Three passages are

to
from
it
.
one
all
at
of
only which relevant the authors seem unaware that

,
cited
is
:
of
any interpretation Lear other than pagan play embarrassing

as
as
and such
,
a
for
their thesis possible

,
is
Nor
of
the interpretation the numerous scattered passages always indis

is
examples may be given , typical
too
putable . Two of far many others Hamlet
's
.
by
We must
or
words Horatio the graveyard scene speak
to
the card
in
,
“
will
us
equivocation showing that Shakespeare
as
undo 147 are cited
,
(5
.1
.
)
”
Aatly rejected teaching equivocation surely
on
the Jesuit heavy burden
a
-
"
”
for
is no
spoken jest and implies
of
line bear tone sardonic
in
It
to
this
on is
a
.
the subject
of
more definite position equivocation than Something
"
the
knowledge
of
implies seventeenth century
of
rotten state Denmark
in
-
”
King
of
Danish politics Again the authors make capital the fact that
in
,
.
Henry the Eighth
”
as
an
102 Cranmer described arch heretic
,
is
2
-
, 3.
.
(
“
precisely how Wolsey who uses the term would describe him and telling
,
nothing whatever about Shakespeare except the tame fact that
he
us
knew
his
put appropriate expressions into the mouths
of
characters
to
how
.
not deny that the authors have clearly shown that references
to
This
is
Catholic and practice and very accurate ones too are found
to
faith the
in
,
,
plays all periods Shakespeare dramatic production though
be
must
of
of
it
,
's
all
added that references the Rosary early plays And
to
are from 259
.p
his (
)
.
by
Shakespeare scornful han

of
the kind treatment nuns and friars and
are
all
dling Anglican parish important and significant
of
clergy But these
.
things testify
to
as
Shakespeare his Catholicism
as
much
to
conservatism
;
's
and the reviewer least Mr Harrison cautious summing up

to
at
,
-
.
.
.
Shakespeare was brought 's

up
though
no
old faith there evidence
is
the
in
,
"
of
his practice manhood seems fair and correct conclusion not really
in
,
a
”
of
by
percentile
on
refuted the assertion based tables lines and passages that

,
,
Shakespeare pessimistic period the period plays
of
the problem
in
's
(
“
”
the
his
and great tragedies religious allusions are most frequent : .

)
One better approach this subject has already been suggested namely the
to
,
analysis plays themes indicating
as
as
of
certain wholes and their main

in
,
a
and
definite Weltanschauung
the of
Shakespeare suggest another

it
remains
to
;
:
's
of
fuller investigation contemporary dramatists which would

of
work
,
a
by
illustrate contrast with Shakespeare their vastly less informed less

,
,
's
sympathetic methods handling Catholic situations Messrs

of
themes and
.
.
do
of
Mutschmann Wentersdorf this very briefly the case two their

in
and
:
on
few pages Marlowe and Webster are much the best the book and arouse
in
did
inquiry further
of
regret that they not pursue this rich line The basically
.
of
medieval character the whole Elizabethan drama has been recognized

of
increasingly recent years witness the work Rossiter Farnham Spencer

in
or ,
,
of
Bethell and others and how much this explains Shakespeare inade
—
,
,
is
him
quate explain should have been taken into account

to
.
ask
Finally one may the question attempt Shakespeare

an
Is
to
determine
's
:
the
precise denominational affiliation really worth making That Ardens the

,
?
family Shakespeare mother were well known that

of
Catholic house
,
,
a
-
's
for
Shakespeare one period suffered recusancy that many family

at
father
,
's
NEW BOOKS 95
friends and some of Shakespeare ' s own associates were open and avowed
Catholics , that Shakespeare received in the main a Catholic upbringing and
schooling , that a Catholic spirit pervades many of his plays , seem well estab
the
To
all
lished . Cannot prove beyond
of
be
matter left here shadow doubt
?
indeed were possible with what we have that Shakespeare throughout
it
if
(
)
of
his
practicing might
be
career was adherent the Old Faith while
it
,
a
a
present day members
of
of
source edification that faith could add not one
to
,
. -
for
cubit Shakespeare might example
to
It
stature reduce
—
if,
,
even
it
it
's
by
were followed any attempt compare Shakespeare

ill
advised whose
in to
, ,
-
his
Catholicism would always remain ancillary work and Dante whose
,
be
work without his Catholicism would incomprehensible
.
Portsmouth Priory ALBAN BAER
.
.
By
TRAVEL AND DISCOVERY THE RENAISSANCE 1420 Boies Pen
IN
1620
.
rose Cambridge Mass Harvard University Press Illustrated Pp xvi
,
,
.:
. .
.
00
369
$
5
.
.
the Royal Geographical Society

of
Boies Penrose Fellow and well known

,
-
rare books and manuscripts pertaining explorations carried out
of
collector
to
the Renaissance period has produced excellent history the principal

of
an
in
travels and overseas explorations from 1420 This highly interesting

to
1620
.
the
subject ever published English

on
book the first one volume work

in
is
.
The author has spent years going through numerous collections original of
source material concerning the cartographical navigational and geographical
,
studies made during the Renaissance produce this monumental work

to
Not only does the author possess the material necessary

for such book
a
appealing style that will please the general reader

as he
an
but
as
also has
use
Particularly
be
well the scholarly specialist sub

of
noted the
to
is
.
titles within each chapter Mr

marvelous piece
of
Penrose has done

a
.
writing thoroughly digesting two hundred years travel and exploration

of
in
the
he
history 326 pages tell his story Leaving out footnotes

he
to
uses
in
,
.
by
maintains scholarly approach giving comprehensive and critical biblio

a
a
end
The
at
graphy bibliography according

of
the the work divided

to
is
.
all
chapters and lists practically the period

on
the available literature under

discussion
.
All those sturdy navigators and travelers

by
the excitement and thrills felt

the Renaissance are skillfully woven into the narrative which
of at
times
in
,
By
reads like novel interpreting the true and authentic tales such
a
the
Henry the Navigator Columbus and Drake author keeps

as
notables
,
alive the reader interest

's
ships that sailed

of
of
The book contains illustrations the different types
the seas during the Renaissance present day maps and good index
,
a
-
Louis University
St
ALOYSIUS PLAISANCE
.
.
.
Dr. Christine Mohrmann with Professor Janssen , of the Catholic Uni
versity of Nijmegen , Holland , of Latinitas Christianorum
is editor Primaeva
and with Professor Johannes Quasten , of the Catholic University of America ,
she is editor of Stromata Patristica et Medievalia . She is also one of the four
editors of the Dutch Monumenta Christiana , Bibliotheek van Christelijke
Klassieken. See footnote No. 1, page 7.
Rt. . Abbot Justin McCann , O . S . B ., M . A . (Oxon .) , author of many
Rev
scholarly books , was Master of St . Benet 's Hall, Oxford University ,
for
twenty seven years He translated Dr Mohrmann essay especially for this
-
's
REVIEW
.
the
Joanne Muggli
Ph
department
of
of
Sister chairman
,
. .,
.,
is
O
.D
.B
- . of .S
., St
St
mathematics the College Benedict Joseph Minnesota
in
LL ,
.
.
Gillis
of
Rev James Litt was editor The
,
.,
.,
.,
M
. .D
So D
D
C
S
S
.T
six P
.
.
for
Catholic World twenty years His Near God has just
Is
been
by
published Scribners
.
the department
of
Odo
Ph
Rev Zimmermann chairman
,
.,
.,
is
O
.D
, .B
.S
.
J.
St
of
classics John University Collegeville Minnesota

in
,
.
.
, 's
Maynard
of
Ph
Theodore president the Catholic Poetry Society

of
.,
is
.D
America His most recent book The Catholic Way

is
.
., .
Rt Abbot Aidan Williams professor
of
Rev moral
is
,
,
O
.D
.S
S
T
.
.
., , B.
.
theology Priory Portsmouth Rhode Island

at
Portsmouth
.S ,
. .
Very Rev Bede Ernsdorff
Ph
Martin College
of
St
,
.,
,
dean
is
O
.D
.B
.
's
Olympia Washington
,
Luanne Meagher Priory

St
of
Ph
Paul Paul
St
Sister
,
.,
.,
,
O
D
.B
.S
.
's
was formerly the department classical languages

of
of
Minnesota chairman
,
A St
., of
and literature the College Benedict Joseph Minnesota

St
,
,
in
.B .
Pre
St
an
Rev Owen Hudson instructor Benedict

is
in
, , O
,
.,
.B
.S
's
.
paratory School Newark New Jersey

,
the
John McReynolds former instructor journalism

is
in
W
.,
in
.M
A
a
.
University
of
North Carolina and former associate professor

technical
in
a
Kansas State College Agriculture and Applied Science

S of
journalism
in
Edgar Schmiedeler
of
the Family
Ph
Rev director
,
.,
.,
.,
is
D
.B
S
T
.L
.
.B . S . O.
of .
the
Life Bureau many books the family

on
and the author

O of , W
of
N
.C
S St . C
.
O .
.
of
Mariella Gable the department

of
Ph
Sister chairman
.S . is
.,
.,
.D
.B
the
S St
English College Benedict Joseph Minnesota

,
,
in
Rev Leonard Cassell professor Sacred Scrip

of
,
, .,
.,
is
S
T
.
.
.
an , .
.L
Mary Monastery Morristown

St
tures New Jersey

in
.
's
Rev Dom Alban Baer instructor English Ports

is
in
in
,
., , .,
.M
,
O
A
.S
.
mouth Priory School Portsmouth Rhode Island

,
Rev Aloysius Plaisance Abbey

St
specialist
of
Bernard
,
.M
.,
,
is
O
.B
A
.S
a
.
American history
in
.
UNIVERSITY
OF MICHIGAN
BL
1953
SEP 29 1953
PERIODICAL
READING ROOM
SUMMER
AMERICAN
BENEDICTINE
REVIEW
BY
PUBLISHED QUARTERLY THE AMERICAN BENEDICTINE ACADEMY

VOLUME FOUR NUMBER TWO SUMMER 1953
THE
AMERICAN
BENEDICTINE
REVIEW UT IN OMNIBUS GLORIFICETUR DEUS
ARTERLY BY THE AMERICAN BENEDICTINE ACADEMY • NEWARK , NEW JERSEY

VOLUME IV · SUMMER 1953 · NUMBER 2
Abbot Primate Fidelis von Stotzingen Luke Eberle 101

The Consecration of Virgins David R . Kinish 115
Mary 's Place in Dante 's Purgatorio
Sister Xavier Schuster 135
Scientism and Scientists Bede Ernsdorff 139
A Philological Note on the German Reformation
Richard J . Browne 150
The Canonization of Bl . Abbot Berthold
Jerome Gassner 154
Martinique Monastery Ready to Make New Foundation
Léonce Grenier 164
NEW BOOKS
The Catholic Way Abbot Leonard Schwinn 166
The Catholic Church and German Americans George N . Shuster 166
The Christian Dilemma Bede Winslow 167
Chaucerian Essays Timothy Fry 168
Chaucer Frank L . Kunkel 171
Classical Influences in Renaissance Literature
Sister Luanne Meagher 171
The Formation of the New Testament Ignatius Hunt 172
Sih
The Faith and Modern Man Paul 173

of
Teresa Avila Mother Mildred Knoebber 174

Saints Westward Theodore Maynard 176
vie
Pie Jerome Keeler

sa
son oeuvre Sister 176

,
X
:
Good Shepherd He Was Sister Jerome Keeler 177

A
Heaven and Earth Mary Alice Slater 177

Heaven Pays No Dividends Mary Agnes Schirmer 179
Kinships Bruno McAndrew 179
Rectitude Basil Finken 181
The Development
of
of
the Idea God Sylvester Schmitz 181

B
.
Sermons for Eucharistic Devotions Roger Schoenbechler 182

for
Saints Now Sister Mariella Gable 184

Evidence for Our Faith Francis Broderick 185
of
Ideas the Great Economists Gervase Soukup 186

of
The Conquest Life Vincent Tegeder 188

G
.
Laughter Min Kuo

on
Accent She 189

-
NOTES ON CONTRIBUTORS 191

Chairman of the Council
Rt. Rev . Denis STRITTMATTER , . . .

O S B
St. Vincent Archabbey

Latrobe , Pennsylvania
Executive Board
President Treasurer
THEODORE HECK , . . .
O S B GREGORY SCHRAMM , . . .
O S B
St. Meinrad ' s Abbey St . Mary 's Abbey

St. Meinrad , Indiana Newark ,
2 New Jersey

MARTIN SCHIRBER , O . S. B . QUENTIN SCHAUT , O . S.B .
St . John 's Abbey St . Vincent Archabbey

Collegeville , Minnesota Latrobe , Pennsylvania
Editor
BONAVENTURE SCHwinn , . . .
O S B
St. '
Benedict s Abbey
Atchison , Kansas
Editor : BONAVENTURE SCHWINN , O S B. . . Associate Editors : PATRICK

CUMMINS, O .S .B ., EDMUND JURICA , O .S .B ., MATTHEW HOBHN , O .S .B .,
Dunstan TUCKER , . . .
O S B
THE AMERICAN BENEDICTINE REVIEW in Spring , Summer , Autumn , and

is published
Winter by The American Benedictine Academy . Single copy, $1.25 ; yearly , $5.00 .
All
Copyright 1953 by The American Benedictine Academy . communications should

528
Mary High Street Jer

be
St
the Editor Abbey Newark

to
addressed New
,
,
2
's
.
sey The AMERICAN BENEDICTINE Review indexed the Catholic Periodical Index
in
is
.
.
ABBOT PRIMATE FIDELIS VON
STOTZINGEN
By LUKE EBERLE
HE Primate Fidelis von Stotzingen will not go
late
down in history as a great author or artist or musician .
His career as abbot , educator , and discreet holder of the
very difficult office of primate in very difficult times may have
been noteworthy , but whether it entitles him to a place among
the great or near - great must be left to the sifting processes of
subsequent history to decide. Yet within the first decade after
his death a review of that career cannot fail to set before the
mind 's eye a stately figure : a zealous Benedictine, an abbot
who met the demands of the Holy Rule, a primate who ful
filled the role assigned to him by the Summum semper of
Leo XIII and at the same time allayed the suspicions of those
who feared he might go far beyond . He was a man of great
faith , high ideals , quiet but unfailing courage . Those who
knew him well can draw upon memory to fill in the details
of his portrait ; the present writer, although he saw and spoke
with Abbot Primate Fidelis and thus has at least a visual
record of him , must rely upon what others have written
about him .
The future abbot primate was born in Steisslingen , Baden ,
Germany, on May , ,
into one of the earliest Catholic
1 1871
baronial families of Swabia . His father, Roderich von Stotz
ingen , attained political prominence as a founder of the
Catholic People 's party of Baden and served as a member of
the upper legislative chamber there from 1851 to 1865 .
At the age of nineteen the youthful noble sought and gained
admission to the Benedictine community of Beuron in the
principality of Hohenzollern . It was just about the time when
Placidus Wolter became abbot of Beuron as successor to his
brother Maurus Wolter. The two Wolters had restored
Benedictine monasticism to Germany after its complete ex

tinction during the Napoleonic era. Beuron was solemnly
opened on May 24 , 1863 . On December 3, 1875 , after barely
getting under way , it was suppressed during the Kulturkampf ,
but the monks returned in 1887 . So at the time Frater Fidelis
made his profession on January 25, 1892 , Beuron 's com
munity life was unfolding itself against the background of a
rather turbulent immediate past. Bismarck 's defeat at the
hands of the Church was still a vivid memory ; he had re
signed as chancellor of the German Reich on March 18 , 1890 .
Frater Fidelis showed aptitude for both philosophy and
theology ; so he was sent to the international Benedictine
house of studies , the Collegio di Sant ' Anselmo , which had
just been founded by Leo XIII
on the Aventine in Rome. He
its
was thus one of first students and successful one for he

,
,
a
obtained doctorates both philosophy and theology He was
in
.
the priesthood September Returning
on
ordained
to
27
1897
.
of
Father Fidelis was appointed master clerics
to
Beuron
,
professor dogmatic theology

he
con
of
and But did not long

.
of
tinue these positions On October the age
at
31
1901
in
,
.
of
thirty
he
was elected abbot Maria Laach succeed Abbot

to
,
Willibrord Benzler who had been named Bishop Metz of

,
.
Maria Laach the Rhineland had been refounded by
in
,
1892 and raised again

the dignity abbey
an
Beuron
in
of
to
1893 Originally established

1093 was suppressed
; it
in
in
in
,
.
its
buildings and
of
result the French Revolution

as
1802
a
property were confiscated by Prussia 1815 passed into

in
private ownership
of
1820 and 1863 into that the Jesuits

in
in
,
who from 1865 1872 issued the well known Stimmen aus
to
Maria Laach The Kulturkampf drove the Jesuits out 1872

in
.
Twenty years later the Benedictines returned

. .
Writing Liturgie und Moenchtum Vol 1948 issued

in
,
2
by Maria Laach Father Burkhard Neunheuser monk

of
,
that abbey says Abbot Fidelis came Laach man virtually

,
to
a
“
aflame with inner fire energetic purposeful strong and cou

,
rageous Penetrated through and through with the super

,
103
ABBOT PRIMATE FIDELIS VON STOTZINGEN
his
he
natural spirit regarded
of
faith abbatial office this
in
same light He was fully conscious the authority given him
of
.
and zealously desired be the spiritual guide the monks
to
of of
the way
be
their leader God com
on
entrusted
to
to
him
's
mandments even when necessary with holy impetuosity
—
.
He was ancient monastic tra
an
of
abbot the fullest sense
dition Father Burkhard who gives in his sources
as
the
"
.”
verbal accounts and recollections still living the memories
in
characterizes Abbot Fidelis
as
of
older confreres one who

”,
was imbued with the spirit
of
consciously and consistently
early years At the same time he was responsive
its
Beuron
in
times He was the first

of
the needs modern the Beuronese
in
to
Congregation send monks universities for systematic

to
to
he aimed fuller education for all his sons and

at
education
;
fostered lively scholarly activity and interchange
of
ideas
in
his community
.
After he had been elected coadjutor Abbot Primate

to
Hildebrand de Hemptinne 1913 Studien und Mitteilungen

in
of
that year published eulogy the following paragraph
in
which looked back over his Maria Laach regime with hearty
approval
:
His efforts were directed the first place toward the development
in
he
of
of
life high concept calling

of
the inner monastic man his

,
A
.
his
of
endeavored lead sons deep understanding Benedictine life

to
to
a
Work was made serve the monastic ideals He especially fostered

to
own house uni

of of
scientific endeavor and founded his studies the

in
his
he
of
versity all
So
city Bonn also other works monks took

in
.
most active part Nothing was too small for him Everyone could
a
.
him
his
He
all
approach gave
to
attention demands with the same love

.
of
the monastery was symbolized

by
and devotion The inner growth

.
the material building which many ways was improved enlarged and
in
beautified
.
of
Even more enthusiastic was the Laach annalist those

days Abbot Fidelis was
.
his
man whom monks revered most sincerely and who the country
in
a
large was held

by
the highest wide

at
esteem circles Church and

in
in
His name graced public fame eyes his

of
State was with the

In
.
.
spiritual sons he was of an unblemished , upright character , a religious

of genuine piety , even an idealist who at times found
difficult it rather
to with the realities of life . At least in theory , in principle ,
reckon
Abbot Fidelis knew no deviation from what as a Beuron monk and

youthful abbot he had considered the perfection of the monastic way
of life.
for
his
In his heart Abbot Fidelis bore an ardent love monastery He
.
would have done anything for the spiritual welfare
of
his
sons This
.
make saintly religious
of
his
burning desire monks was expressed
to per
of
the innumerable conferences which the abbot
as
the teacher
in
did
fection gave the chapter room Truly Abbot Fidelis not take
in
,
,
.
his
lightly responsibility spiritual guidance

of
his
blessing upon the doings
of
Hence God rested this man under
;
's
regime Laach prospered an extraordinary manner Church and mon

in
.
of
astery were grand scale the community
on
restored the number
,
a
brought 63 novices
he
steadily profession
to
members increased the
, ),
(
of
program activities became more extensive from year year the
to
Divine Office was celebrated the most solemn manner scholarship
in
,
, of
and the arts flourished the care souls both within and outside the
,
monastery was zealously

fostered princes and prelates honored the
abbey with Maria Laach was held high repute
of
visits and the name
in
,
in all
throughout Germany Friendly relations existed with the monasteries

all .
of
of
our order almost the countries the world

.
An interesting note that Kaiser Wilhelm made repeated

. is
visits Maria Laach The imperial favor rested upon the

to
lakeside abbey favorite story still told there that one

is
A
, .
(
spilled
of
the monks while serving bowlful

of
table
at
white kid breeches and then furiously

on
gravy the Kaiser

's
wiped the royal leg with his scapular For the Catholic
.)
nobility the Rhineland Maria Laach was favorite center

of
of ,
Abbot Fidelis
to an
The Laach phase career came

to
abrupt end when he was unexpectedly elected coadjutor

Hemptinne May
de
Abbot Primate Hildebrand

13
on
1913
,
The first choice Benedictine abbots had

of
the assembled
of
fallen upon Abbot Thomas Bossart Einsiedeln Switzer

in
but with the permission Pope Pius he declined

of
land
,
Exactly three months later August

on
the honor Abbot

13
,
,
.
by
Primate Hildebrand was called from this life the God

he had faithfully served and Abbot Fidelis became the
so
,
ABBOT PRIMATE FIDELIS VON STOTZINGEN 105
second incumbent of the office which was still more or less

of a novelty in the Benedictine world .
At this point it may be well to recall briefly the history of
the Confederation of the Monastic Congregations of the
“
Order of St. Benedict.” Abbot Cuthbert Butler in his Ben

edictine Monachism , Chapter XVI, gives it in considerable
detail .
On January 4 , 1886 , Pope Leo wrote a letter to theXIII
Benedictine Archbishop Dusmet of Catania and in it ex
pressed his desire that " the various members of the Ben
edictine Order , scattered far and wide ” coalesce " as if into
one body , with the same laws , and one and the same govern
ment." To help bring this about , Leo determined to reopen
the old Cassinese Collegium Anselmianum , which had been
in existence from 1687 to the middle of the nineteenth cen
tury as a theological institute for all Black Benedictines .
According to Abbot Butler , the Pope “ contemplated a real
unification of the Benedictines with a real general at the
(op .
cit
head "
.,
264
.p
)
.
Benedictine knows and

as
Now every few others seem

,
the in
of
the fullness Benedictine monachism lived

to
is
in
,
dividual autonomous abbeys Each one self contained

is
a
-
, .
spiritual and juridical entity independently any associa

of
As
tion among themselves Butler puts the essential Ben

,
it
“
. . .
edictine units are the monastic families existing the

in
. .
. .
individual abbeys The abbots have their jurisdiction

.
direct from the Holy See

70
ibid pp 269 Hence any

.,
-
or (
)
.
.
"
tendency move unify centralize the various Benedic

or
to
tine houses into religious order the full canonical sense

in
a
with supremus moderator

of
the term sets off the

in
,
,
a
"
"
entire nonjuridical Benedictine body reaction somewhat

of (
similar the revolt experienced by all human beings the

in
to
of
face death continuous history have

Fourteen centuries
.
tenacious grip religious life peculiar

on
of
given the form

. it
a
itself Pope Leo letter Archbishop Dusmet was there

to
to
's
the time
as
at
on
fore looked Benedictine circles ominous

in
.
“
. . . However , in the interval between 1887 and 1893 he happily

decided , or was persuaded , to give up the idea . Nothing more
was heard of the matter until 1893 , when in April a meeting

of all Black Benedictine abbots was convoked at Rome, for
the laying of the foundation stone of the new Collegio S .
Anselmo on the Aventine ” ( ibid . , p . 260 ) .
The assembled abbots discussed a series of articles , laid
before them by Archbishop Dusmet , now a cardinal, in the
Pope's name, concerning the proposed creation of an abbot
primate and the organization of the Collegio S . Anselmo .
Even though this plan called only for the creation of " a cer
tain society " which would leave the individual abbeys and
congregations intact, the very name “ abbot primate ” was too
much for the champions of Black Benedictinism . They were
willing to go along only to the extent of creating a “ repre
sentative ” of all the congregations , who " will reside at Rome
for businesses directly concerning the well -being of the whole
order .” When the papal brief Summum semper was issued
by Leo XIIIin July of that year , the abbots found that all
their suggestions had been adopted except the one regarding

the title " abbot primate ." The incumbent of the office was to
be abbot of S . Anselmo as well . Butler slyly notes that they
( the abbots ) " secured that the primate, instead of being
merely a primate , living in Rome , with no outlet
, for
his activ
ities except look after the well being
of
the order should be

to
very busy man engaged the responsible and taxing work

in
,
a
organizing and running great international college

( of
ibid 262
.,
.p
)
's .
The primate position and his rights and functions re

in
by
gard the entire order were defined the decree Inaesti

to
of
by
mabilis issued the Congregation Bishops and Regulars

September The only suggestion any power
or
on
of
16
1893
,
jurisdiction urgent
of
contained the third article case

is
in
in
:
he
of
necessity may make visitation congregation but any

,
a
spot real
on
decree issued the emergency must be reported

in
a
the Holy Otherwise the primate functions consist

to
See
.
's
107
of
of receiving quinquennial reports from the presidents the
congregations trying settle disputes that may arise between
to
,
of
general watching
or
presidents congregations abbots and
in
over the maintenance of regular discipline throughout the
may
It
remarked here that the recently issued
be
order
(
.
Lex Propria Confoederationis Congregationum Monasti

"
carum Ordinis Sancti Benedicti brought startling changes
no
”
all this unless the primate right draft professors
in
to
,
's
”
"
for
be
Anselmo considered such

S
.)
.
was against this background that the rest of Abbot Primate

It
Fidelis career unfolded His predecessor the singularly
in
.
difficult office had without actual power without jurisdic
,
"
by
by
by
tion united the order his tact his prudence his sur
,
,
passing genius Whereas 1880 hardly any congregation
in
.
knew anything about the others
of
was the culmination
it
,
Hildebrand Hemptinne difficult and thorny life when

de
's
he
after twenty years the order gathered

of
1913 labor
in
saw
,
single great family imbued with the glorious

as
around him
a
spirit belonging together inner solidarity spendidly

of
of
so
,
the festivities when the crypt

at
manifested Monte Cassino

at
”
was consecrated Thus wrote Theodor von Kramer Klett

in
-
.
Hochland 1913
in
Yet this success did little crystallize the nature and the
to
primate
of
was still
as
of
functions the office such

It
as
,
.
Father Burkhard points out

,
peculiarly floating was actually impossible

of
character that
it
such
a
the
the
difficult with regard

of
define delicate monasteries

to
to
and
,
it
order but singularly difficult with regard the Roman Curia

to
also
,
, .
for
Abbot Fidelis was continue more than thirty three years

it
in
to
-
the
the
fra
of
without real jurisdiction guardian and representative

,
of
unity sphere
of
ternal Benedictine monachism action whose

in
,
limits were hard outline and which was not even juridically established
to
He exercised real government only Anselmo house without

in
,
S
a
.
him
single monk belonging constantly changing family drawn from

to
,
a
all
in
diverse peoples and nations during agitated period

an
And this
.
no
cluding two world wars and the less tense years between them
.
The constitutional antipathy

of
Benedictinism toward any

the
semblance of centralization ,
all
congregations
of
zeal
of
and monasteries for their autonomy the constant fear being
,
greater efficiency
of
forced into unification for the sake
"
"by
toward which been made
start had seeminglythe insti
a
the primatial office all this was hardly calculated
of
tution
—
atmosphere benevolence toward the incumbent
an
of
create
to
.
Certainly there was great deal sincere good will and just
of
,
a
as
certainly there was much distrust and opposition
.
Perhaps the hostility was not palpable his status
as
in
so
primate he had actual authoritynoanyhow and thus not
—
on
too much occasion clash head with abbots and communi
to
-
ties and congregations But
of
head Anselmo he did have
as
S
.
.
his responsibility and the ever changing mem
its
as
direction
-
bership community simultaneously belonged
of
the academic
variety monastic communities scattered over the face
of to
of
a
the globe What mode

of
life should be followed
at
S
.
.
of
Anselmo The Benedictine mode course but anyone who
;
,
?
knows anything about the diversity

of
customs traditions
,
as
local adaptations etc obtaining the order whole
in
,
.,
,
a
likewise knows that that solution too simple solve any
is
thing To allow each professor and student live An to
at
to
S
.
.
, as
he
selmo he lived home was supposed live

or
as
at
even
to
,
So
home would evidently result

of at
chaos there was need

in
wisely selecting and firmly establishing monastic customs

for the heterogeneous family flux flowing through and
in
in
,
,
-
-
out again Care had be taken not infringe upon the

to
to
.
legitimate particularities the various congregations yet

of
a
be
order had enforced against whatever

to
certain house
that monk might make
on
claims this
of
his own
or
the basis
local customs real conveniently interpreted
or
as
such
”,
“
far away from his own abbot and monastery

.
Father Burkhard writes that the utterly impossible was

"
by
actually accomplished this tenacious and determined

abbot against all hope He built
up
the house peace unity

in
,
,
.
and community by bridging over the differences between con

gregations and monasteries nations and regions He put
,
.
109
juridicial basis
on
house and school secure financial and
,
a
and crystallized into tradition the established monastic cus
be
no
toms would doubt interesting examine these
to
in
It
.”
various congregations
of
detail and compare them with those
,
beyond scope of this article Pre
be
but that would far the
.
sumably those who have
or
at
been are students Anselmo
S
.
agree the quoted lines
at
least substance with

in
,
.
Then came World War Those were hectic days and
,
I.
memory
of
of
details were still vivid the Father
in
them
Charles Augustine
on
who died December 1943
,
,
O
.B
(
)
3
.S
.
was interviewed by the present writer

of he
when the oc
on
Abbot Primate Fidelis golden jubilee
of
casion monastic
for
January appear
. 25
profession
an
article the
in
to
1942
,
Joseph Magazine
of
February issue
St
Father Augustine
. .
Abbot Fidelis
of
had been classmate Anselmo and later

at
S
a
at
taught canon law his alma mater

15
1906 cu
-
..
(
"
During the opening period the war Italy wavered be

of
tween the Allies and the Central Powers Nevertheless Abbot

.
of
Primate Fidelis was decried friend the Kaiser and

as
,
a
"
"
the international college

of
of
Anselmo
as
hotbed the
S
a
.
Tedeschi Germans The wildest rumors about the college

(
It ).
"
huge store Ger

of
were noised abroad was said have

to
a
.
man munitions even Big Bertha was supposedly concealed

a
-
the basement for the purpose eventually bombarding

at of
in
of
the Eternal City When the police the request the Abbot
,
.
Primate came investigate they searched the building from

to
,
top bottom Not even pistol was found

to
a
, .
The rumors however persisted On May 1915 Abbot

,
,
5
.
Fidelis accepted the inevitable with the simple announcement

,
made after the evening meal hereby close the college for
I
:
"
all
indefinite time Practically the professors and students

an
.”
left Rome immediately Among those who remained was

.
On May
he
Father Augustine and fellow American

8
.
professor decided satisfy their curiosity about conditions

in
to
carrying American flags they made in

of
Rome tour
so
;
,
spection through the city When they returned for supper

,
.
Abbot Fidelis met them in the courtyard of S . Anselmo .

Falling to his knees he begged them with utmost humility and
anxiety leave Rome immediately , saying that he could not
to
guarantee their safety . As for himself , he added , " I shall stay
here , no matter what may happen . " The next day the two
American professors left for Milan , and from there went
to Switzerland . Some time later , during a visit to Lugano ,
they were sauntering through the railway station watching
the crowds alighting from the trains when suddenly they
espied Abbot Primate Fidelis . Asked why he had left Rome ,
he replied with the utmost simplicity , " The Secretary of
State ” Cardinal Gasparri — “ told me to go .”
—
He spent the war years at Einsiedeln abbey , carrying on as

best he could the work assigned him , eager to return to Rome.
This he did immediately after the armistice in 1919 , to take up
the task of restoration . Just how difficult this would be was
indicated by Abbot Butler in his first edition of Benedictine
Monachism ( 1919 ) : “ When I think of the S . Anselmo I saw
in 1913 , full of life and promise and fruitfulness , and reflect
that it is one of the living things utterly dissolved and broken
by the war, and wonder how long it must be before it can be
reconstructed on its old lines , I confess I am filled with sad
ness ” ( p . 271 ) . But the same writer acknowledged in 1922 ,
in the supplementary notes to of his book ,
the second edition
that he had underestimated ;
Abbot Fidelis that in response
to the call of the Pope , the Primate had put his hand to the
task with so much courage , energy , and success that within a
year S . Anselmo was again in full operation and now had even
more students than ever before .
In 1925 the Benedictine abbots of the entire world again
assembled in Rome ; the twelve - year term of office had ended
for Abbot Primate Fidelis, and a new election was to take
place .The air was filled with rumors , for and against him ;
there was talk of new demands in keeping with new trends.
Abbot Fidelis was re - elected . Thus the course he had taken
was evidently approved ; the abbots gave him their renewed
confidence . In a sense , this may the high point

be considered
of his career as He had
abbot primate . already given twelve
years of his life to what was in many ways a thankless task ;
certainly he must have felt that he was tolerated rather than
acclaimed . Yet he consented to shoulder the burden for an
other twelve years and , as the event proved , beyond that until
his death almost twenty - two years later .
It was at this time that Father Burkhard Neunheuser , then
a student of S . Anselmo , came to know him well — all the
more so because he was a monk of Maria Laach , the abbey
formerly governed by Abbot Fidelis . Hence the fuller char
acterization of the Primate and the close - range observations
contained in the Liturgie und Moenchtum article already
frequently quoted may be reproduced , in substance , with con
fidence in the reliability of his judgment (and , it may be
added , without undue presumption , because the present writer
was once a pupil of Father Burkhard at Maria Laach ) .
In the succeeding years the Primate continued with un
wavering perseverance on the course he had set. He was ever
kindly and lovable , but the smooth diplomacy which was his
heritage as a nobleman by birth was not always and every
where understood . There were those who misjudged and op
posed him . They did not daunt , however , because in any
him
conflict he was not concerned about his own person but about
the matter at issue ; this he devoted himself unselfishly and
to
with the zeal of an ardent faith . This was especially so when

Rome and the papacy were concerned ; here he was simply the
ever -willing servant of the Church . Pius X Benedict XV
and
heaped tokens of their personal favor upon . If
later this
him
was somewhat less the case , even though fully cordial relations
were maintained , and if Abbot Fidelis had to endure difficult
periods , it was in connection with crises within the order ; for
these he was in no way responsible , yet they naturally reflected
upon him . When Benedictine monachism as such was in
volved , this faithful disciple of St. Benedict — without even
remotely having the power of an abbot - championed it .
True , he had his own ideal , drawn from the Beuron and
Maria Laach tradition ; but he had no thought of arbitrarily
imposing it upon others . He could go very far in adapting
himself to various monastic usages , but would then become
adamant in demanding and consistently maintaining at least
a minimum norm of discipline . S . Anselmo was " his ” abbey .
He devoted himself to material prosperity He was un
its
.
tiring the promotion scholarly work and achievement
its
of
in
not always with the enthusiastic approbation of the student

-
At his
of
monks direction the course studies was adapted
to
.
the general norms which Pius XI

made obligatory for all
papal institutions higher learning
of
.
obtain professors for
of
One his most difficult tasks was
to
the school Often caused untold trouble required endless
,
it
.
pleading Abbots naturally considered the interests
of
their
.
own communities first and were not always willing
or
able
up
give the requested men immediately all But the
at
to
if
,
.
up by au
he
Primate made perseverance for what lacked
in
thority his courteous persistence succeeded staffing An
in
;
.
S
selmo with competent professors outstanding achievement
be an
—
for which his memory deserves held awe and honor

to
in
.
be
Benedictine abbots can highly tenacious perhaps
it
;
is
a
qualification for the office abbot primate that he be more
of
than the average He never allowed himself become

to
so
discouraged He
had not given himself this office was
it
;
.
God who had called him To Him he remained faithful

to
it
,
.
truly himself he was wholly

of
Fidelis unselfish oblivious

,
,
;
“
”
up
of
of
taken with the cause the cause the Church the

,
—
Pope spiritual develop

of of
of
monasticism the and scholastic

,
ment Anselmo And must be remembered that he sur

it
S
.
rendered brilliant possibilities elsewhere

.
World War But this time despite many

II
Then came
,
.
interruption but only

no
difficulties there was restriction

,
a
of
of
life and scholarship Anselmo Already

at
the flow
in
.
S
.
of
the fall 1946 the situation

was almost back normal stu
to
dents from across the seas were again enrolled

.
Abbot Fidelis , however , was on his deathbed . He could

go now ; his work was firmly established . The Confederation
of Black Benedictines was a reality . S . Anselmo was flourish
ing . And so he died on January 9, 1947 — after fifty - five years
as a Benedictine monk , forty - five as an abbot, and more than

thirty - three as abbot primate .
What had he accomplished for the Black Benedictines ?
In the first place must be mentioned the breviary reform
of 1915 - 16 . Based on the norms of Pius X 's bull Divino
aflatu , it restored to the monastic breviary the original form
given it in the Holy Rule of St. Benedict ; by reforming the
calendar , it realized the great Pope 's ideal of restoring to the
Sunday and ferial offices the rank due them . The significance
of this for the Liturgical Movement in general is considerable .
In the second place , reference must be made to the safe
guarding — to a certain extent at least - of specifically Ben
the
all
edictine principles in Not
of
Code Canon Law that .

may have been wished for accordance with the Benedictine
in
tradition was realized but what special consideration was

;
must certainly the foresight

. be
therein given ascribed

to
it
of to
and influence the Abbot Primate Cf Butler Benedictine

,
(
.
2d
ed
Monachism 1922 409

,
.,
,
.p
.)
Abbot Butler observes very correctly 266 that over

.p
(
)
by
the
and above official duties assigned papal brief the abbot

,
primate exercises many congre

on
far reaching influence

a
. -
"
gations and monasteries He has naturally and inevitably

,
,
.
.
.
come be employed by the Roman Congregations

as
the
to
ordinary consultor Benedictine affairs that Benedictine

so
in
businesses usually pass through his hands and his votum

is
,
carry great weight and even

be
likely decisive all Ben

an in
to
edictine cases Rome. He has come wield enormous

in
to
.
.
.
or
unofficial semiofficial influence Benedictine affairs

in
."
quite natural that the Roman authorities

It
accordance
in
is
,
of
with their method operation should preferdeal with

to
,
and through primate representative when some

as
the
a
"
thing concerns Benedictine monachism

as
whole
a
.
Abbot Fidelis represented the Benedictine Order with dis

tinction . Even though tense situations arose , he knew how
to resolve them through selfless humility and perseverance ,
and ever to preserve will of all concerned .
the sincere good
In increasing measure he won the confidence of all the abbots ,
even in cases where at first barriers were set up by differences
of principle , nationality , and perhaps even personality . It
will always be a very special glory of his that he accomplished
all this without the slightest infringement of the traditional
rights and individual characteristics of the various congrega
tions and monasteries , without in any way lessening the au
tonomy so sacred to Benedictine monachism .
Father Burkhard concludes his characterization of the late
Abbot Primate with the assertion that almost every sentence
of Chapter II
of the Holy Rule , “ What Kind of Man the
Abbot Ought to Be, ” could be applied to him . Let this one
suffice : “ The abbot must consider how difficult and arduous
a task he hath undertaken , of ruling souls and adapting him
self to many dispositions . . . and let him so accommodate and
suit himself to all that he may not only suffer no loss in the
flock committed to him , but may even rejoice in their virtuous
increase . ”
THE CONSECRATION OF VIRGINS
By DAVID R . KINISH
T the Benedictine Convent of Perpetual Adoration in the
little town of Clyde , Missouri , on November 16 , 1952 ,
eighty -nine Sisters were solemnly consecrated in a rite
that was being performed for the first time in the United States
under the provisions of an indult granted to the American
Benedictine Sisters on October 24 , 1950 . No doubt this same
rite will be performed in many Benedictine convents in the
United States within the next year or two. The privilege is
extraordinary because for centuries it has been reserved to
some few orders of strictly enclosed nuns , and , so far as we
have been able to learn , only one convent of Benedictines
without solemn vows and without strict enclosure has enjoyed
the privilege in the twentieth century , previous to the above
mentioned indult .
Even among those who had the right to consecration so few
ever used it in recent times that there were authors in the early
part of this century who thought that the practice had become
obsolete . Among these was Father Arthur Vermeersch , S . J .,
who wrote the article on “ Nuns" in the Catholic Encyclo
pedia . The rite seems never to have gone completely out of
use among the Benedictines , who are probably the only ones
who have kept it through the centuries . Others who may use
it by right are those orders that have the Benedictine Rule
and a few convents of Premonstratensian canonesses in
France . I have good word - of-mouth evidence that the Ursu
line nuns have enjoyed the privilege , but find no proof in
writing for this . The mendicants are said never to have used
the Consecration , nor have the Visitandiner , the latter because
they have always admitted widomy to the profession of sol .
HISTORY
The rite of the Consecration of Virgins, which is found in

the Roman Pontifical and which is among the most beautiful
of the sacramentals of the Church , has a history almost as
old as the history of ordinations . But , as is the case with many
of the Church 's ancient rites , it is not easy to determine with
any degree of accuracy how it originated , where and by whom
it was first used , or what were
its
form and significance Hence
.
merely
be
will what here presented

it
understood that
is
, is
a
sketch and that what stated
is my knowledge accurate
is
to
,
,
by
but complete
no
means .
Virginity consecrated
of
God
life that
as
state held
to
is
a
peculiarly origin
It
veneration and esteem Christian
in
is
in
,
.
true that even the pagans had their vestal virgins and that
is
among the Jews there was such thing dedicated virginity

as
,
a
but Wilpert points out the one was temporary and often
as
,
,
'
unwilling and the other was isolated and figurative
It
was
,
.
motherhood that was held up as the ideal among the Jews
,
supernatural motives
of
even when continence practiced out

was considered honorable
.
the evangelical counsels par

of
There have been followers

ticularly those poverty and chastity from the beginning ,
of
Christianity We read the Apostles that the

of
of
the Acts
in
.
Philip had four daughters who prophesied

St
deacon and
,
.
Paul writing the Corinthians gives beautiful instruc
to
,
,
virginity
on
tion
.
During the first century Rome and St Ignatius

of
Clement
.
by
be
both exhort those who observe continence not exalted

to
vainglory and we can judge that such persons must have been
,
numerous enough constitute special class since both these

to
,
a
Fathers give them special mention their letters Hermas

in
knew of celibates both sexes who led very holy and exemp
of
lary lives Apologists large

of
of
the second century write

of .
those who voluntarily preserved virginity out

of
numbers
supernatural motives Among these early Fathers who wrote
.
THE CONSECRATION OF VIRGINS 117
about the keeping of one or the other of the evangelical coun

sels, particularly virginity , were Justin , Athenagoras , and
Minutius Felix . In the third century the religious state was
beginning to be more clearly defined and perhaps more regu
lated , but up time of St. Pachomius , who established his
to the
first monastery about 318 , the ascetics and the virgins lived
mostly in their own homes , with monastic life in common
more the exception than the rule .
Clement of Alexandria , Origen , Tertullian , and Cyprian
speak of virgins dedicated to God . Clement is the first to call
those (men ) who observe continence and who are entirely
dedicated to God “ ascetics ,” and he says that many abstain
not only from marriage but also from meat and wine . Cyprian
calls virgins " the flower of ecclesiastical life , the splendor and
ornament of spiritual grace , the more illustrious portion of
the flock of Christ.” 4 Virgins and ascetics were honored in a
special way by the Church . Clement of Alexandria calls the

ascetics " electiores inter electos ." St. Hippolytus places the
ascetics after the priests among the seven orders or columns
of the Church . Origen , in speaking of the various states in
the Church , enumerates the ascetics and the virgins after the
deacons . We do not know whether at this early date they had
a special place assigned to them in the churches , but such an
honor was accorded to them in the fourth century .
It is probable that, even in early times , the virgins and
ascetics obligated themselves by vow to lead a more perfect
life, but there is no documentaryevidence for this . The first
written evidence is that of Clement of Alexandria . Origen
mentions expressly the vows of abstinence and chastity , and
Tertullian and Cyprian mention the vow of chastity . There
is no evidence for the time when the vow of chastity was first
pronounced publicly in church . St. Basil is witness to the fact
that the ascetics of his day ( and we might guess probably
also virgins , since his sister had founded a convent
the
modeled after his monasteries ) , including those who lived the
common life ( Pachomius was his contemporary ), made only
118 THE
a tacit vow of continence ; but he expresses the wish that they

would explicitly oblige themselves to the religious state by
vow . According to some authors , virgins dedicated to God
made a public vow as early as in the time of Tertullian . Ac

cording to still others , St . Cyprian knew nothing of such a
public vow in the church at Carthage .
In the Roman church the first evidence of public vows is a
third - century , painting in the catacombs of St. Priscilla . St.
Ambrose supposes that the public initiation of virgins by veil
ing and vow was a long established custom in his time. Cer
tainly in the early Middle Ages the rite for the consecration
of virgins was found in the liturgical books of the Church .
The Councils of Elvira ( 309 ) and Ancyra ( 314 ) suppose
public vows of virginity though they make no specific men
tion of consecration .
The rite , as given in the Roman Pontifical today , is , like
many of the Church 's ancient rites , a composite of many ele
ments . Its history , origin , and composition have been so well
and adequately described by Dame Odelia Harrison " that
there is no need to go into the matter here . One interesting fact
which Dame Harrison does not mention is that it has a very
considerable analogy to the rite of the ordination of a
priest . In both ceremonies there is the vocatio and the postu
latio , there is the Litany of the Saints with the special invo
cations, there is the consecratory Preface . In ordination there
is the clothing with the priestly garments , and in the conse
cration of virgins there is the veiling , which is an important
and essential part of the ceremony . But whereas in the ordi
nation of a priest there is the anointing , in the consecration of
virgins there is, instead , the ceremony of espousals with Christ.
It is interesting to note that in the Litany of the Saints , which
lie
while the nuns

as
is sung prostrate before the altar just

is
,
when the bishop turns toward them

an
done ordination
in
for the blessings Ut praesentes ancillas tuas bene dicere

,
+
“
digneris Ut praesentes ancillas

et
tuas bene dicere

*
.
.
.
sancti ficare digneris the third given

at
an
invocation
",
,
+
ordination , “ Ut .
con
..
+ dicere et sancti + ficare et
bene
+
secrare digneris longer given for the nuns though
no
it
,
,
is
"
some old pontificals
ad
found Missale
is
cf
usum
in
.,
.g
e
(
.
Ecclesiae Westmonasteriensis John Wickham Legg
ed
,
.
. .
Henry Bradshaw Society publications Vol Col 1201
)
5
.
.
Although there anointing this rite properly
no
conse
is
is
,
a
cration and not merely blessing The essential rite
of
con
.
secration consists the singing of the consecratory Preface
in
the giving
of
the veil the matter
as
as
the form and
in
.
our day the veil which worn by religious
In
women
is
is
virginity
as
traditionally considered
of
of
sign well sub
as
a
jection Christ who their Spouse ancient Roman times
In
of is
to
.
red veil veil some other color but with red stripes
or
a
distinguished the newly married woman from the unmarried

-
.
The idea Christ being the Spouse the dedicated virgin of
. of
Paul wrote The virgin thinketh the things
on
very old
St
is
,
.
may holy body spirit

be
the Lord that she

of
both and
in
in
, .
the things
of
But she that married thinketh the world
on
is
how she may please her husband Tertullian St Cyprian

10
,
."
.
all refer very clear terms
al
the conse
St
Ambrose
in
as et
to
,
,
.
crated virgin Christ St Optatus wrote

of
spouse There
,
a
." .
.
sort spiritual marriage was natural that the

of
here
It
'11
is
the
virgin should adopt veil which symbolized not much

so
,
as
her purity her inviolable subjection Christ her Spouse

to
At first virgins veil themselves

took thisreceived
or
from
it
,
the hands Widows who made

their parents profession
of
a
.
of
continence also wore this veil which was called velum

, ,
velamen the Roman Pontifical now has velamen sacrum

(
maforte flammeus flammeus virginalis flammeus Christi

,
This private taking was sup

or
the veil soon gave way

of
to
,
plemented by public ceremony which the bishop pre

at
,
a
during Mass days

on
sided solemn feast

12
.
Although consecrated virgins were veiled they did not cut

,
at
their hair first but wore their shoulders divided

on
loose
it
,
into six locks many other ways following

so
this
as
in
13 in
,
,
“
the Roman bridal custom The veil was sometimes consid

.'
'
ered a slave 's garment, which may be the reason why St.
Agatha could answer , " Ancilla Christi sum , ideo me ostendo
servilem habere personam . '' 14
THE NATURE OF THE CONSECRATION
We must bear mind that the consecration of virgins as

in
such has no essential connection with the religious life , though

in practice the Church will rarely , if ever , permit the conse
cration of a virgin who is not also a religious in vows . In the
early Church the consecrated virgins certainly were not re
ligious in the sense of having vows that would constitute them
members of a group obligated to follow the evangelical coun
Nor is the consecration to be confused even with the vow
sels .
of virginity . It is in no sense a religious profession , though
a religious profession may be connected with it as has been
traditionally the case with Benedictine nuns . It has always
been understood , even from the earliest times , that a vow of
virginity , at least a private vow of virginity , has preceded the
consecration . The consecration does imply a confirmation of
the purpose of living a life of perfect chastity , and in our day
only some religious women in solemn vows and with papal
enclosure may regularly be consecrated without special per
mission from the Holy See . But since this is a matter of eccles
iastical discipline and not of divine right, it is for the Church
at any particular time to make the rules and establish the con
ditions concerning this rite .
In the early centuries , even after the rise of religious orders ,
virgins were still consecrated who were not religious . In our
own day there is at least one recorded case of a consecrated
virgin who was not a religious .15 She was Frances Montenegro ,
foundress of a religious community in Brazil, who was born
in 1887 and died in 1932 . Although she founded a religious
community , she seems not to have been a member of it her

self. She was granted the consecration by special favor of
Pius X . This was an extraordinary privilege , however , and
later requests for a like privilege have been denied .
If consecration is not a vow , and if it does not partake of

the nature of a vow , what is it ? It is simply a confirmation ,
by special blessing and a consecration , of a virgin in the
a
state of perpetual and perfect virginity , and her election and

acceptance , by the Church , as a bride of Christ. 16 By her vows,
previously made, she gave herself to God in perpetuity ; by
consecrating her the Church officially , and in the name of
God , accepts her as a bride of Christ and espouses her to Him
by special prayers and ceremonies which designate and con
stitute her a sacred person with very special rights and privi
leges . Consecration is more than a vow , more even than sol
emn vows. By vows a religious gives herself to God , whereas
by consecration , God , through His Church , officially accepts
and binds her perpetually to Himself . " A religious profes
sion may be received even by a religious superior (and it will
be remembered that women never have ecclesiastical jurisdic
tion in the strict sense of the term ) in accordance with the
properly approved constitutions of her religious institute , but
for the validity of a consecration it is required that it be per
formed by a properly authorized prelate , who acts in the
na
name of the Church and who is , therefore , exercising ecclesi
astical jurisdiction .
CANONICAL STATUS AND MORAL OBLIGATIONS
If, above , consecration is more than even solemn

as stated
vows, the question arises as to whether it effects a change in

the canonical status of a religious , and , if so , whether the
change involves further moral obligations on her part or on
the part of her community . The Church has not, to my knowl
edge , issued any direct legislation regarding consecrated vir
gins since the Council of Trent, and what was legislated at
that time had to do entirely with the papal enclosure which
they were required to keep . They are mentioned in Sponsa
Christi ,18 but only to state that consecration is reserved to
religious women in solemn vows who observe papal enclosure .
There is not one word about them in the Codex Iuris Canon
ici . But if the Church has issued no new legislation concern

ing them , neither has she ever abrogated the ancient canons
which constituted the consecrated virgin perpetually and irre
vocably the bride of Christ. How ancient the custom of for
bidding consecrated virgins ever to marry is in the Church ,
no one knows for certain ; but it was in vogue before the Coun
cil of Elvira ( 309 ) , which regarded the violation of their
virginity as a great crime. 19 In Canon 13 of that Council it
was decreed that if a consecrated virgin violated her virginity
sin
deprived
be
and gave herself up to Com
of
she was
to
,
b y implication
or of
munion and absolution the hour
by at
even
if ,
,
death But she had fallen once only
either seduction
,
.
through human frailty
be
and later did penance she could
,
,
The Council Ancyra
of
given absolution the hour
at
death
.
Canon decreed that virgins who had violated
19
314
,
,
in
(
their virginity were subjected the same punishments

be
to
bigamists The punishments decreed these ancient canons to

as
in
.
of
of
are longer effect since the promulgation
no
course
in
,
but the basis upon which the punish

of
the Code Canon Law

,
ments were decreed the fact that the consecrated virgin

,
is
truly considered the inviolable bride Christ certainly re
of
by
mains unchanged The terrible anathema uttered the
.
bishop
of
the ceremony
at
of
the conclusion consecration

against anyone who would violate consecrated virgin either
a
"
her property ample proof that the

or
her person
in
in
is
regards way that differs

as
Church her person

in
sacred
a
the sacredness which attaches ordinary religious

to
from
profession
.
This not however

be construed mean that re
to
to
is
on ,
ligious obligations
of
assumes additional the day her con

at
by
secration Nor can she say that accepting consecration

,
.
of
the hands her bishop she has given herself more completely
,
God The question raised here delicate one but would

it
is
to
,
a
.
of
seem that the gift

on
herself God was complete the day

to
pronounced her vows religion Some authors

of
when she first

.
make the claim that solemn vows imply more complete giv
a
ing of oneself to God than do simple vows. The question is

more speculative than ascetical. It would seem that if a re
ligious has vowed her life to God , the giving of herself is as
complete as it is possible to make it ; and there can be no ques
tionof " more " or " less, " since she either gave herself or she
did not . The distinction between solemn and simple vows is a
canonical rather than a theological one . From the ascetical
point of view the " completeness " with which one belongs
to God depends more upon interior disposition than upon out
ward ceremony .
We may , however , recall our Lord ' s parable of the talents .
From those to whom God has given more , He certainly will
expect more . Surely aconsecrated virgin , one who has been
espoused to Christ and consecrated to God by the Church , is
constituted in a position of greater dignity than the ordinary
religious . She should feel that if God has given her extraordi
nary grace , she has the corresponding obligation to seek the
greater personal perfection that would make it possible for
her to realize the union with her Divine Spouse which is sym
bolized by the ceremony of her espousals . This is not to say
that the ceremony is symbolical only . It is most certainly a
very real wedding of her soul to God . But we may not over
the
look fact that when we are dealing with the supernatural ,

the ceremonial and liturgical actions
, of
the Church are not

apparently expressive that part
of
of
the total reality but only

which we are capable perceiving through
of
our senses
in So
.
long we live this mortal life faith

as
an
essential element
no is
,
our journey God Without faith ceremony not even the

to
of ,
.
beautiful consecration virgins has one bit meaning Its

of
supernatural value because not sacrament but only

it
is
,
sacramental depends upon the interior dispositions

of
the
,
as
person who
In
consecrated far this true and

so
so
is
is
in
.
far as new avenue of grace has been opened her she may
to
,
a
have assumed new obligations but these obligations

be
said
to
must be understood be the same nature any obliga

of
as
to
of
tions that arise from the reception any grace that God gives
in relationto a state in life. If there is a difference , it is one

of degree . There is implied an obligation to intensify her
interior life , but she assumes no new kind of obligation .
The question has arisen as to whether a consecrated virgin
has to mention the fact of her consecration when she goes to
confession to a priest who does not know her . The answer is
that she does not have to mention it if he knows that she is
a religious , even if chastity is concerned , because moralists
are pretty well agreed that any religious is already a sacred
person and that the breaking of the vow of chastity is a sacri
by
lege. The nature of the
be
changed
sin
would not consecra
tion but the malice could conceivably
be
increased The only
,
.
exception this principle would arise from the fact that con
to
secration establishes the virgin permanent state and even

in
;
which seems highly improbable she were ever a
given
be
if
to
(
dispensation from her other vows she would not be dis )

,
a
pensed from the obligation preserving chastity

of
.
RECENT DECISION
A
The Church view regarding the canonical status and

's
, in
obligations arising the consecration may
be
byof
moral out
ferred from the decision given the Holy See March
27
on
who are not re

of
1927 regarding the consecration virgins

,
of
ligious number bishops had asked about reviving this

A
.
prevalent
of
ancient custom once the Church consecrat

in
,
,
as
ing such virgins wanted give themselves totally God

to
to
without living religious community After

of
number
in
.
a
the consultors had been asked for their opinions was decided
it
,
the Sacred Congre

of
, of
hold plenary session the members

to
of a
gation Religious On February 1927 they decided that

25
it
,
.
would be inadvisable revive the custom The Holy Father

to
approved the decision and ordered be published March

it
to
This decision together with lengthy historico

25
1927
,
,
a
.
by
canonical commentary the Very Rev Philip Maroto

,
,
.
was published Commentarium pro Re

in
also
.M
.,
C
F
.
ligiosis The importance Father Maroto

of
article cannot
23
.
's
be overestimated for , besides being a well -known canonist ,

he was at that time himself a consultor of the Sacred Congre
gation of Religious and conversant with all the facts that led
to the decision . These facts have a very important bearing
upon the meaning the Church attaches to consecration . What
Father Maroto wrote is , of course , not the official interpreta
tion of the Church , but since he was so closely associated with
more than one of the Roman congregations for many years ,
his opinion must be highly respected . He has the following
summary at the end of his article , and I give a rather free
translation of the four points with which he closes :
these virgins , as it once
did
1) Such a consecration would constitute
,
publicly acknowledged by
of
canonical status the Church those who
in
,
a
virginity
of
publicly profess follow the evangelical counsel but there
to
;
public pro
by
no
no
canonical state acknowledged the Church
,
such
is
the
of
fession evangelical counsels which agreement with present

in
is
)
the
ecclesiastical discipline except the true religious state with three
,
usual vows quasi eligious state which follows

or
at
least the common

,
,
a
-r
life
.
as
Such consecration would constitute these virgins they were

,
2
to a
)
times past perfect and inviolable

be
of
considered spouses Christ

in
,
by
as
wise they were bound solemn vow with the effect of

if
such
in
for
old
invalidating any attempted subsequent marriage the canons

,
never held anything different But the Church does not acknowledge
of in
.
by
our any solemn vow except the reception

as
day such solemnized

is
"
by
profession made religious institute approved

or
sacred orders
de in
a
a
, ..
. .
VIII III
by
Holy VI°
un
Bonif But
15
the See vot

if
in
.,
,
,
c
(
)
.
.
"
of
object that such virginity simple vow

be
you vow would and that

a
ask a
would not invalidate marriage how then would differ

in
it
it
,
,
I
fact and force from merely private and secret vow

in
Such virgins would have wear distinctive garb particularly

to
,
3
a
)
up the
of
and always veil consecration But what people our day would
in
,
patiently put with virgin conspicuously their homes

so
clothed
in
a
?
be
would
There grave dangers the chastity these solemnly
to
of
4
)
of
all
consecrated virgins they with people private

if
associated sorts
in
24
homes
.
WHO MAY BE CONSECRATED

?
of
Before the Council Trent and before

of
the rise the

mendicant orders , it was implicitly understood that any and

every woman who became a religious , if she persevered in
her vocation and if she were a virgin , would eventually be
consecrated . It was the necessary complement of the life of
a nun . Before consecration , with the permission of her bishop ,
she could return to secular life . Hence the rubrics of the
Roman Pontifical directed (even as they do today ) that the
bishop inquire diligently into her desire and her resolve to
preserve chastity . We may assume , therefore , that if they
were not so minded , the religious would be permitted to
return tothe world , since if there was any doubt about the
firmness of their purpose , they were not to be consecrated .
The Church did not even consider the possibility of a return
to secular life after consecration . It was something totally
foreign to what is expressed in the rite itself and to the mean
ing of what the Church intends . The blessing and consecra
tion is constitutive and perpetual . A dispensation may be , and
sometimes is, granted by the Church from vows — even solemn
vows — if a sufficiently grave reason arises . Rare as this is ,
it sometimes does happen . It would be difficult to assume any
situation which would justify seeking a dispensation from a
consecration , and , salvo meliore judicio , I do not think that the
Church would ever dispense from the obligation of chastity
which was so solemnly assumed by the religious and confirmed
by the Church in the name of Christ. A consecration is some
thing which , by thing
or
very nature sets aside person

its
for God exclusive and eternal possession Hence no re

.
's
ligious should present herself for consecration unless she

is
morally certain
of
her vocation
.
Aside from what has been far stated regarding solemn

so
vows and strict enclosure the ordinary qualifications for

as
virgins the rubrics the Roman Pon

of
of
the consecration
of ,
up
tifical and the tradition the Church also bring other

qualifications bishop
or
con
In
the Roman Pontifical the the

.
secrating prelate directed interview the candidates sepa

is
to
rately the evening before the ceremony ascertain whether

to
they have the required age , which is now twenty - five complete
years ( that is , the candidates must be at least in their twenty
sixth year ) , and whether they have the will and the firm pur
pose of keeping their virginity intact . These same rubrics
direct the consecrating prelate also to inquire of the candi
dates , each separately , whether they have so far preserved
their virginity . 28
Twenty -five has been the traditionally required age for
centuries, but there have been variations . Up to the fourth
century no specific age was fixed for the consecration . Often
virgins offered themselves at
ten
twelve years
or
age
of
and
;
girl marriageable age
it
was understood that had reached

of if
,
a
she was also capable contracting mystical nuptials with

The virgin martyr
St
Christ her Spouse Agnes
as
said
27
is
,
.
.
Agatha and Lucy
St
St
have been about twelve gave
to
.
themselves God when very young Some were even vowed
to
.
by
in
virginity their parents soon after birth some
or
in
to
,
St
stances even before they were born Basil permitted re

,
ligious profession which was not necessarily consecration
at
(
)
380
or
The Council Syracuse decreed

of
sixteen seventeen
(
)
.
that virgins were not be consecrated until they were forty

to
Carthage 387 decreed .

of
ut
The Council Can ante

(
)
“
.
1
XXV aetatis annum nec clerici ordinentur nec virgines conse

crentur This twenty five years seems have been consid
to
-
."
ered the norm until the councils 458 and 506 raised the
in
age again forty This may have been partly prevent

to
to
abuses
is .
quite well known that the Middle Ages parents

It
in
sometimes arranged for daughter enter the convent

or
to
a
for become monk priest for the express pur

or
to
son
a
getting them way for the advantage

of
of
of
pose out the

a
more favored daughter son Such abuses were not uncom

or
mon among the nobility Just

as
was the custom for parents

it
.
decide whom their sons and daughters were marry

to
to
so
,
was also for them

the custom decide whether they were
it
to
of
dedicate their lives the service God Some members

to
to
.
of the nobility built convents and monasteries for their daugh

ters and their sons and had them appointed abbesses and
abbots over such houses . The abuses that could arise from
such practices can be imagined , and later on they led to very
strict legislation for their correction . 28
Besides these general qualifications , tradition seems to have
established that, by right, only the following may be conse
crated without special permission of the Holy See :
1) Enclosed nuns of the Order of St . Benedict . In our
time the consecration has been used regularly by nuns of the
English , Beuronese , Brazilian , and French congregations .
The Cistercian and Trappistine nuns have not used the con
secration for centuries .
2 ) Carthusian nuns , who have always used it .
3 ) Norbertine nuns ( Premonstratensians, or Canonesses

Regular of St. Norbert ) , but only those of the monastery of
Beaulieu and perhaps a few others , in France , use the
privilege .
Authors seem to be agreed that only nuns of the monastic
orders have traditionally had the consecration and that others ,
particularly the mendicants , seem never to have had it. While
I am in no position to dispute this , it would seem that there is
at least some evidence that at times nuns of the non even
monastic orders have been consecrated . In
the Westminster
Missal ( fourteenth century ) 8 we find the following formula
for the profession of a nun who was being consecrated :
Ego soror N . promitto stabilitatem meam et conuersionem morum

meorum et obedientiam coram deo et omnibus sanctis eius secundum
est
regulam sancti Augustini in hoc loco qui constructus honorem

in
sancti iohannis baptiste presencia domni abbatis

in
N
.
.
The interesting feature spite

of
it of
this formula that the

is
,
in
fact that states secundum regulam sancti Augustini in

it
,
“
”
of
cludes the two specifically Benedictine vows stability and

.
manners That the profession took place during

of
COL
conversion
.
129
THE CONSECRATION OF VIRGINS
Benedic
as
the ceremony of consecration also marks the rite
modern times final profession made
at
tine for
of is
least
in
,
,
,
several years before consecration except the case Bene
in
,
dictines for whom the two ceremonies are combined The loco
“
est
qui constructus honorem sancti iohannis baptiste can
in
"
St
not refer Westminster since was dedicated Peter
to
it
to
;
,
.
we are left wondering who these nuns were Haliwell
in
so
.
John the Baptist but
St
Shoreditch was dedicated was
it
to
,
.
six
Benedictine Knowlesa lists only pre Reformation convents
-
.
of
of
of
all Middlesex and none these followed the Rule
in
,
St
Augustine One
of
London was Minoresses and five
in
,
,
.
were Benedictine Clerkenwell Haliwell Holywell Kil

at
,
-By ,
,
(
)
be
burn London and Stratford Bow Could that the
it
,
.
scribe who copied the Missal made
an
error and wrote sancti
“
Augustini instead
of
sancti Benedicti
?
"
"
”
By
meant course those religious who

of
the word nuns

is
,
“
regularly make solemn vows and have the strict papal enclo
sure There have been some exceptions the past notably
in
in
,
.
France and Belgium where nuns were not permitted make to

,
peculiar conditions but they still re

of
solemn vows because

,
rights privileges will be remembered

of
It
tained the and nuns

.
by
that nuns were not always bound the strict papal enclosure
and that this disciplinary measure that arose the late
is
in
a
Middle Ages After the strict cloister became requisite for

a
.
nuns was long before the Church would recognize re

as
it
,
ligious any women even they lived the common life under
if
,
religious rule they did not observe the strict cloister The
if
,
.
a
mendicants were not immediately recognized religious

as
neither were the Ursulines The Church moves slowly and

.
allows changes be made only after has been demonstrated

it
to
that they are necessary and practical pro

. or
at
least useful
in
,
moting the spiritual life the Church

of
THE AMERICAN BENEDICTINES

of
The Benedictine Sisters the United States enjoy the right

to consecration by reason of a special indult in their favor ,

granted October 24 , 1950 (Num . 8855 / 50 ) . In this same indult
the
the reigning Benedictine abbots of United States were
faculty performing
of
granted the the consecration
.
strange from the point
of
of
While may seem view past
it
the
history that Benedictine Sisters the United States should
in
be granted the privilege
of
consecration not altogether
it
is
,
keeping history and tradition Without excep
I of
out with their
.
tion think the original Benedictine foundations the
in
,
of
United States were from convents cloistered Benedictine
nuns who their European convents could enjoy the privi
in
of
of
of
lege consecration Because the needs the Church
in
.
the United States the bishops this country did not favor
in
,
the establishing strictly cloistered communities and

of
was
it
,
be many years before cloistered nuns became very numerous
to
.
Father Vermeersch wrote the Catholic Encyclopedia
in
,
after long deliberation the Sacred Congregation Bishops
of
,
"
and Regulars decided

of
letter September 1864 the

cf
to
,
,
2
(
.
of
Archbishop Baltimore that the United States nuns were

in
)
under simple vows only except the Visitandines George
of
,
Mobile Kaskaskia
St
town Louis and Baltimore who made

,
It ,
.
by
special rescripts
of
solemn profession virtue added that

.
without special indult the vows would be simple all con

in
vents erected the future We find substantially the same

in
.”
théologie catholique
de
information Dictionnaire the

in
in
,
by
article Religieux Bride which was written about

,
,
“
.
A
of
1936 Whether there have been any modifications this since

, .
do
then not know

I
.
of
Probably because the above decision the Sacred Con

of of
of
gregation Bishops and Regulars none the Benedictine

the United States until the establishment
of
convents
in
Regina Laudis was ever founded cloistered community

as
,
.
a
But because the founders did have solemn vows and because
,
foundation normally follows the nature the founding

of
a
by
community there has been speculation some who have

,
as
written about the Benedictines the United States

in
to
whether they should be classified as nuns or Sisters . Canon

ically there can be no doubt that they now are classified as
Sisters , but historically they inherit the traditions and cus
toms of nuns of the order . If they differ from the Euro
the
pean founders , it is not because they have dropped any of
the essentials of Benedictine monastic life but because they
have added , in obedience to ecclesiastical authority , apostolic
works which are incompatible with the strict enclosure . Nor
is this foreign to their tradition . The Benedictine concept of
the cloister has not always been that of a strict enclosure .
Joseph Wilgert, " Die gottgeweihten Jungfrauen in den vier ersten christlichen
Jahrhunderten : eine patristische Studie ," Zeitschrift für katholische Theologie , 13, 303.
ets
.
7 21
- 9:
.
25
., .40
Cor
I
PL
De hab sira 455

,
4
,
*
, .
PG
Pragerbia
10
5Fragmenta 627
in
,
,
.
CE
Schiwietz Vorgeschichte des Moenchtums Archia für kath Kirchenrecht

,
",
«
,
*
.
.
Wilpert
.op
78
21
cit
1999 also 305

.p
;
),
,
(
This veiling was the special and peculiar prerogative the pope the city
of
of
in
,
"
Rome one time Many

of
the Fathers state over and over that only the bishop
at
,
. .
of at by
may veil virgin But certainly the late Middle Ages became customary for
it
a
Benedictine abbots also preside The Westminster Missal through

to
consecrations
.
out the rubrics the ceremony presiding

as
mentions the abbot

of
consecration
.
Widows who took part the ceremony and made vows with the others were not
in
,
,
At
this part the ceremony they took the veil from the altar and put
of
consecrated
.
on
themselves
it
Wick
CE
ed
ad
for example Missale usum Ecclesiae Westmanasteriensis Jahn

,
,
*
.
ham Leit Henry Bradshaw Saciety publications late fourteenth

in
Vals and
,
a
5,
I
.
MS respec
of
24
39
or a 74
cent which
of
Also interest are Vols and this series are

,
,
,
.
Evely Archbishop Robert pontifical

of
The Benedictiand the late tenth

of
cent
,
Magdalen college Pontificale Lana

of
The Pontifice fourteenth fifteenth cent

;
(
.)
letanse tenth cent

.
(
.)
et the
At
the beginning
of
the ceremony after the presbyter assistant has presented

,
for
virgins consecration the consecrating prelate says Auxiliante Domino Deo

,
,
"
:
Salvatore nostro Jesu Christo eligimus bas praesentes Virgines benedicere

et
con
,
ATËAt
the begin
ac
seo are Domino nostro Jesu Christo Summi Dei Filio desponsare
,
."
he
At
ning the ceremony asks the virgins

of
Vultis bendici
et
coNSECT
,
.?
.
.
"
"
:
ofte
of the
the ceremony when the prelate leads virgins

of
to
end consecrated the door

,
the convent and gives them over the care the Mother Superior he says
to
to of
her Vide quomodo repraesentes immaculatas

et
istas consecratas Deo serves

;
,
"
:
II
eis
redditura pro rationem ante tribunal spansi earum venturi judicis

."
Cor 34
7
.
:
.
11
De PL
vi
schismate Donatistarum 1074

,
,
PL
virginis
22
Ad De
St
St
13CE Jerome Demetriadem 108 Ambrose lapsz

, ,
,
,
,
,
,
;
.
.
PL
16
consecratae 3726
,
,
,
T
.
13Odelia Harrison , O. S . B., “ The formulas Ad virgines sacras : a study of the
252
352
sources ," Ephemerides liturgicae , 66,
73
65
;
-
-
.
15 14
of
St
Office Agatha
.
Joachim Nabuco Pontificalis romani expositio juridico practica New York
. ,
:
pp
Benziger Bros
74
Tom De personis 473
).,
,
1
-
.
.
Tertullian uses the following terms for these espousals
16
Christo nubere Christo
;
; "
:
Cyprian
se
spondere maturitatem Christo dicare tam carne quam mente
St
suam
.”
“
:
.
St
se
se
se
Deo vovere Ambrose Christo dicare Christo spondere Christo
;
.”
“
.
:
profiteri
."
The formulas the Roman Pontifical have for the veiling Receive the holy veil
in
,
"
:
by
which you will known , be

have despised the world and have surrendered
to
to
yourself for all time truly humbly and wholeheartedly
as
Jesus Christ spouse
to
,
."
For the giving the ring espouse you the Most High
of
of
Jesus Christ the Son
to
“
,
I
:
of
Father and may He keep you undefiled Wherefore receive the ring faith the
,
,
of ,
of
the Holy Spirit that you may and having served
be
seal called the spouse God
,
;
be
Him faithfully you shall one day crowned eternally
2 .op ,
.”
pp
19 18 17
72
18 cit
Nabuco 471
,
, -
.
.
.
10
16
AS ser Jan 1950
“ A
13 ,
de ce (
)
.
parait par Dieu des vièrges
de
canon Can que la coûtume consacrer
Il
à
.
(
qui faisaint voeu virginité point permis après cela
de
ce
auxquelles
et
était
,
n
il
'
marier Église
en
était déjà établie dans état des vierges est de première

et
la
effet
,
;
l'
antiquité dans Église qui toujours regardé l'
de
le violement leur engagement
a
,
l'
grand crime Migne Dictionnaire universel

un
complet des conciles
et
comme
,
”
.
J.
(J
Paris 1846 848

,
1,
(
)
.
20In part We firmly under pain anyone

of
to
forbid excommunication lead these
"
:
Virgins Spouses away from

to or
the divine service But anyone
if
Consecrated
.
, .
.
.
he
be
or at
presume attempt this shall cursed home and abroad cursed the city
or in
and the country cursed whether awake asleep eating drinking
in
cursed
in
,
,
walking sitting
be
or
cursed cursed his flesh and his bones and from the sole
in
,
of
of
of
no
his foot the top

his head let there be him Let the curse man
to
health
in
come upon him such as came upon the sons of iniquity through Moses the old in
,
the living and longer

of
let
be
be
no
Let his name blotted out the book

of
Law him
,
.
enrolled among the justLet him have his portion and inheritance with Cain the ,
.
slayer his brother with Dathan and Abiron with Ananias and Saphira with
of
,
,
,
,
. all
Magus with Judas the traitor and with those who said God Depart
to
Simon
,
'
:
Thy paths
on
us
the day
do
we not wish walk Let him perish

of
to
in
from
;
judgment Let the eternal fires envelop him together with the devil and his angels
he .
unless makes restitution and does penance

,
."
was always considered

21
The violation virgin terrible crime

of
consecrated
a
16 a
,
PL
De lapsu virginis writing

St
even the early Church Ambrose 396

in
,
,
,
, ),
.
.
one who this crime filio ser says De autem quid

te
about had committed dicam

,
“
:
pentis ministro diaboli violatore templi Dei qui uno scelere duo crimina per
in
,
petranti adulterium utique sacrilegium Sacrilegium plane ubi vas Christo obla
et
,
?
,
tum
Domino dedicatum dementi temeritate polluisti

,
."
19
. 30
AAS 1927 128

,
),
-
.
"
154
08g May
61
1927
,
),
-
(
runt quae obstant quominus illa vetus consecratio virginibus saecu

44
Plura tamen
, ,
"
Jaribu impertienda posset disciplinae vigenti accommodare nam

novae converso
e
,
,
capite hodiernae disciplinae canonicae repugnare Etenim

ex
videtur non uno

:
.
ilig
evnsecratio deberet eas virgines constituere prout olim constituebat

in
,
,
J
"
quodam peculiari statu canonico publice ab Ecclesia recognito , et quasi in publica

professione consilii evangelici circa virginitatem ; nullus autem hodie status canonicus ,
nulla publica professio consiliorum evangelicorum censetur ecclesiasticae disciplinae
congruere nisi status vere religiosus cum tribus consuetis votis , vel status quasi
religiosus , qui nimirum saltem cum vita communi coniungatur .
“ 2° Ipsa consecratio efficeret virgines , sicut olim efficere censebatur , perfectas et
inviolabiles Christi sponsas , ita ut eas redderet quasi vinculo voti sollemnis obstrictas
cum effectu irritandi attentatas nuptias humanas , qui nec aliter veteres canones de
cernere communiter existimantur . Votum autem sollemne hodie in Ecclesia nullum
agnoscitur nisi ' quod solemnizatum fuerit per susceptionem sacri ordinis aut per
professionem . . . factam alicui de Religionibus per Sedem Apostolicam approbatis '
VIII, c. un . De vot. ,
III
.
15
( Bonif
in
VI° Quod dixeris votum illud virgineum
si
,
.
)
nuptias
ac
fore simplex nec irritare quid quaeso tunc differat voto mere
re
vi
a
,
,
privato
et
secreto
?
Huiusmodi virgines deberent peculiares vestes induere
ac
3°
praesertim velum
,
"
sed
nostri aevi patienter sustinerent

an
ut
consecrationis iugiter defferre homines
;
media eorumdem hominum societate virgines istae sic ornatae conspicerentur

in
?
gravia pericula deessent pudicitiae earumdem sol
in et
4°Nec insidiae virginum

“
emniter privatis domibus deberent ipsae cum quolibet per

si
consecratarum
,
sonarum genere conversari Commentarium pro Religiosis 161

8
.”
,
,
.
.op
No
cit
25Nabuco 472 243

.p
,
,
.
.
.
Regarding this and other special obligations

26
and conditions usually required
,
, as
the personal obligation

of
observing papal
en
such saying the Divine
of
Office
,
etc
closure American Benedictine Sisters follow the interpretations memo
in
.,
a
24
the Abbot Primate dated Sept

of
randum from the office 1952 The Consecra

,
,
.
Virgins according the Roman Pontifical Clyde Mo

of
tion Convent
to
Benedictine
,
(
.:
Perpetual Adoration 1952 contains the text

of
of
of
this memorandum the text the
,
,
)
indult granting the privilege the American Benedictine and the complete
to
Sisters
,
English
an
text together
of
Latin with
translation the entire rite
of
consecration
,
.
by
interesting the antiphons sung

et of of
for
to
27It note that some

the candidates
is
Agnes and Agatha

St
12 St
consecration are taken from the Offices

.
.
, .
de
28H Leclercq Nonne Dict arch liturgie chrét 1560

,
",
.,
“
.
The Religious Houses Mediaeval England

of
29Dom David Knowles London

,
Sheed Ward 1940

&
.
)
3011 166d
, ,
. .
3113 2166c
.
32Even today there are Europe Benedictine nuns solemn vows who conduct
in
in
at
which are not within their enclosure the nuns have

to
schools
In
least one instance

.
reach their school

to
cross street
a
following may
be
works
to
In
addition the mentioned the footnotes the

in
consulted
:
Kurtscheid Bertrand Historia juris canonici historia institutorum

ab
ecclesiae fun
,
;
.
De initiis status religiosi

19
ad
datione usque Gratianum Romae 1951 Chap

,
",
“
.
has good bibliography

a
de
Leclercq Monachisme Nonne Dictionnaire archéologie

et
chrétienne
,
12 ",
",
H
d
“
.
"
'
liturgie
11
1774 1947 1557 1615

, ,
,
,
.
-
Moroni Vergine
di
Gaetanus Monaca Dizionario erudizione ecclesiastica

,
",
.
.
“
”
“
Venice Emiliana 1859

,
.
:
Steiger De propagatione diffusione religiosae synopsis

et
vitae historica
,
,
A
P
“
”
.
.
:
Periodica de re canonica et morali , 13 ( 1925) , 29- 60 ( particularly pp. 37- 44 ) ;

73 - 100 ; 153 -80 .
Suarez, Francisco , S.J. “ De varietate religionum , tam in genere quam in specie ,”
Lib . I, capp . 10- 12, Opera omnia . Paris Vivès, 1866.
: L.
Vermeersch , Arthur , S .J. “ Nuns ,” “ Veils ,” “ Virginity ," Catholic Encyclopedia .
MARY' S PLACE IN DANTE 'S PURGATORIO
By SISTER XAVIER SCHUSTER
NE who reads Dante s Purgatorio ' somehow feels
that there is no sharp division between the acceptance
of present sufferings and the endurance of those of
purgatory . The oneness of the Church militant and the
Church suffering is vivid . As we climb the Mount of Pur
gatory with the poet , the truth and beauty of the words in the
Preface of the Mass for the Dead , “ Life is changed , not taken
away,” are given a new meaning . Dante views purgatory as
a continuation and final consummation of the expiation begun
on earth . In the Purgatorio he has placed Mary as supreme
directress and teacher , showing souls the way to Christ by
her example .
Mary' s presence on earth caused little stir . As quietly as
the Word of God Himself descended upon the earth , " sicut
imber super gramen " ( Ant. Bened . Vigil . Nat. ) , her influence
too was divinely quiet . She did not need many words to con
vey God 's message to men — she indicated His presence by
her being . Throughout the Purgatorio ,Mary is present . Her
work is quiet, but one feels the hush of unseen Divinity in her
every word and gesture .
Already in the antepurgatory , that strange place of wait
ing on the brink of purgatory proper , we find a
refer
Mary . The very mention of her name in that ageless prayer
of easy yet sublime contemplation , the Hail Mary , has been
the means of saving the soul of one Buonconte . For even as
he fell in death , his last word was “ Mary ."
We are still lingering over Buonconte 's easy capture of
heaven , reminiscent of the Good Thief 's “ Lord , remember
me," when Dante takes us quite unexpectedly to a group of
weary yet hopeful waiters in the valley , " seated on the grass
and in the flowers , singing 'Salve Regina ' at the close of day ."
The song of earth 's exiled children of Eve is here the chant
of those who shall one day say “, Ave Maria ,” in never - ending
salute to their Queen .
On the various terraces of purgatory , we see and hear
Mary . On the terrace of the proud , she does not even speak
in words, but her humility does so by means of a lovely bit
of sculpture engraven on the rocks. Here the scene of the
Annunciation is pictured on the wall . “ So vividly graven "
is it that Dante says, “ It seemed not an image which is dumb ”
( X , 119 ) . The angel's " Ave ” and Mary 's answering “ Fiat "
are the solution to the pride in all many ugly formswhich
its
guilt
of
by
now expiates loving acceptance God merci
its
's
ful punishment
.
by the
the envious Mary presence

On
merely
of
terrace
is
,
's
compelling
of
voiced one the souls but nonetheless

it
is
,
a
force fitting example those who here expiate for their
to
,
a
undue attachment self and for their fear lest others sup
to
plant them Mary concern for the smallest needs others
of
.
's
of
thoughtful yet simple plea Marriage
at
the the Feast

in
Cana repeated Vinum non habent How apparently

is
."
“
of
easy imitate this and yet what example
an
interest
is
to
of
well being
the security and here given The
in
others
is
-
!
souls expiating for the envy need the highest ideal
of
sin
of
human kindness and only Mary could give that
to
them
,
.
of
On the next terrace that the wrathful we are caught

,
per
up
with the poet many

of
dream ecstasy and see

in
a
"
"
”
sons temple andwoman about enter with the tender

in
to
,
a
saying My Son why hast Thou thus

of
attitude mother
,
,
'
:
a
Thy father and have sought Thee

us
deal with Behold

,
I
?
sorrowing Mary first recorded words Divinity are

to
.'
's
”
here given example those whose unreasonable anger

as
an
to
once blotted out the love they should have had for their neigh
bors Humanly speaking Mary could have upbraided her
,
. .
's of
Son But she spoke Him with the understanding born

to
of
faith with the vision God before her Faith God

in
,
presence one fellow men the reason for treating others

in
is
's
kindly Mary way

in
-=
.
's
becoming man the Creator accepted the utter poverty

In
,
MARY ' S PLACE IN DANTE 'S PURGATORIO 137
of the created . Mary 's part in partaking of Divinity 's abase

ment is fittingly recalled to those who while on earth longed
to cling to that which is only created , when one of the souls
on of the avaricious calls out with tears : " Sweet
the terrace
Mary ! . . .So poor wast thou , as may be seen by that hostelry
thou didst lay down that holy burden .” Mary surrendered
all
created joy even that preparing
of
suitable birth place
,
a
for her Child Her example supplies and atones for those
.
who hold anything that not eternal is

to
.
of
On the terrace the slothful the souls who there expiate

for spiritual laziness because charity
of
. of
their lack
on
earth
rush forward their now enkindled zeal As Dante puts
in
All that great throng was moving

at
it,
run and two

“
in
a
front were shouting tears Mary ran with haste the hill
in
to
,
'
country God and God man was Mary

of
of
Love
in
.'
"
's
it off
driving force days the Baptist and

of
the far
on
so
,
in
, -
purgatory her selfless charity

of
the fire
of
this terrace
is
brighten the self loving

of
that must burnish and the dullness

slothful -
.
we find Mary example cited

on
of
Soon after the terrace
,
's
the gluttonous With almost peasant like bluntness and

-
.
of
of
honesty the voice one shade from within the foliage the
Temperance reminds all the other shades that Mary
of
Tree
placed concern for others above the necessities Mary
of
life
:
"
thought more how the wedding might

of
honor
be
Cana
[
]
of
able than her own mouth

.”
of
the lustful
after the souls there
on
Even the terrace

,
God hymnhelp
on
have called the Summae Deus

in
,
's
Clementiae they look her who was preserved from all

to
of ,"
contagion accompanying weakness

its
sin and She had

.
of
once said Virum non cognosco and because the God

,
of ;
"
“
highest mercy has heard the cries those who burn for their
they expiate are now privileged sing
as
lust they even

to
,
with Mary her triumphant song virginity

of
When soul purgatory purified and prepares mount

in
to
is
a
heaven the other souls chant triumphant Gloria xx

to
it ,
a
251 Here too Mary although the poet does not think
is
)
.
necessary to tell us so . As she was present at the chanting

of the first Gloria , so too she is here to rejoice with her First
born at the rebirth of her other children .
Throughout the Purgatorio , Dante places Mary before
the suffering souls . They see and hear her and feel her
presence . Thus she teaches them prepare for the vision of
to
God . Their lesson is ours also . Men need the example of

one who has gone all the way to God in order to startle them
out of the lethargy of mediocrity and to show them that union
with God is the result of total surrender to Him .
SCIENTISM AND SCIENTISTS
By BEDE ERNSDORFF
( CIENTISM is that aberration of science which believes

that the scientific method , in the modern sense of that
term , “ is the only reliable natural means of acquiring
such knowledge as may be available about whatever is real. "

This implies that the areas covered by all the modern sciences
are coextensive , at least in principle, with the entire field of
knowledge that is , or will ever be , available to mankind . It
totally abrogates metaphysics as an independent discipline
and relegates philosophy to the humble task of merely
correlating and unifying the conclusions obtained in other
sciences by the processes of observation , formulation , and
experimental confirmation of hypotheses . The devil himself ,
a very intelligent creature , described it in poetic terms when ,
in Goethe' s Faust , Mephistopheles excoriated the learned
lords :
Was ihr nicht tastet , steht euch meilenfern ;

Was ihr nicht fasst , das fehlt euch ganz und gar !
ihr nicht rechnet , glaubt ihr,
sei
Was nicht wahr

; ;
ihr
Was nicht wägt hat für euch Gewicht

,
kein
ihr
Was ihr nicht münzt das meint nicht

gelte
,
that ma
or
superstition one small phase

of
This error
is
,
lignant secularism with which the atmosphere

of
our world
presently virulently infected Its roots plunging deep into
is
,
.
philosophical history sprouted

at
the intellectual level the

in
, ,
Mill
of
positivism Comte Littré and budded the late

in
,
; ;
nineteenth entury scientific materialism and burst into full

-c
of
as
flower popular attraction the days Arthur Brisbane

in
a
by his theory
St
The intellectualism established Thomas

in
.
knowledge had full confidence

of
human reason attain

in
to
of
certitude without the special intervention supernatural

a
illumination recta ratio was the cornerstone his episte

of
;
mology . St. Bonaventure , taking his inspiration from Plato

rather than Aristotle , taught that all our certain knowledge of
intelligible things is the result of a special divine illumination ,
a reflection of the divine idea whereby God knows them ,
rather than the natural process of reasoning totally at the
human level . It is one of the tragedies of intellectual history
that , in the decades immediately following the death of these
two great men and personal friends , epistemology developed
from St. Bonaventure 's platform rather than from that of
St. Thomas ; it is an accurate summary of philosophical his
tory to say that , in the study of how we know reality , phil
osophy developed almost as if St. Thomas had never existed .
Through the years , men came gradually to a complete loss of
confidence in the human mind ; by the end of the fourteenth
century the soil was prepared for the seed of scientism . With
the development of experimental techniques several centuries
later the seed was sown . The weed sprouted and grew strong ,
not, as is popularly believed , because Thomistic philosophy
was elaborated from erroneous Aristotelian physics but be
cause it was never adequately tried — a great tragedy, for it
happens to be the only reliable means of eradicating this pro
liferous weed . In the face of decadent philosophy and the
apparent failure of human reason as a valid guide to knowl
edge , empiricism was the natural result.
Today science has come to a serious impasse .
Its
nineteenth
of
century self confidence was severely shaken when many

its
-
most cherished conclusions were one by one discredited by

further experiment became more and more apparent that
It
.
can by its methods arrive only probable opinion and not

at
it
knowledge the dogma that

its
sure Yet stands committed

it
to
.
empirical method the only means available man

to
is
to
push back his intellectual frontiers Therefore

it
forced
is
.
the unhappy conclusion that certain knowledge about any

to
thing real will the wisp exists all only

at
as
it
it
is
is
if
,
a
-o
'-
-
limit The stoichiometric

an
asymptote
an
unattainable end
,
point
of
only
be
this reaction can dreary skepticism dank

,
a
a
SCIENTISM AND SCIENTISTS 141
and dark nihilism .

Science must be rescued by a rational
"
knowledge outside itself or sink into complete skepticism .
Scientism has preferred to sink .”
Harry Gideonse asserts that past ages were wrong not
simply in the way they sought truth . They were wrong in
thinking there is a truth to be sought . He finds Robert Hutch
ins erring in " daring to think not simply that he is right, but
that the human reason can ever be unquestionably right."
Anton Pegis says on this dismal position : “ A reason which has
own reasoning scarcely
its
lost faith in reason which
to
of is
a
anything save the experience the immediate present can
ever appear credible has committed itself total dark
It
to
.
of
ness and engaged the appalling task improving the
in
is
,
it
remaining within that darkness

of
means brilliant modern

A
."
science broods darkly over the consequences
of
of
man this
my mind there
To
disease spread amongst his own kind
or is
:
“
only one form worse than the Marxist

of
Society which
is
the Fascist one that precisely such scientific society

is
a
'
of .'
on
Man life earth would come about the idea

as
close
to
's
hell anything this earth may

as
as
on
Scientism norm
a
.
.
.
.
of
human life without God the center leads

of
as
form
to
,
nihilism unequalled history There are indications that

in
.
.
.
.
secularism and pragmatism may

be
shaped into some scien

tific technocratic for human beings This not material
norm
,
-
.
of of
destruction would mean the end mankind

,
."
Where are these indications which Karl Stern here

They are nearly everywhere rampant
of
writes the halls

in
?
philosophy and science American colleges and universities

in
today Vincent Smith calls the dominant academic mood

it
.
"
of
day Mortimer Adler speaks

of
the
as
the
'10
scientism
."
dogma philosophy Anyone

of
dominant American today

11
"
of or ."
who does reading technical semipopular popular

in
science anyone who has attended classes one our great

in
;
secular universities anyone who has sat through meeting

;
learned philosopher scientists could marshal pages

of
of
,
-
personal testimony Adler delivered

of
the autumn
In
1944
.
a lecture entitled “ What Questions Science Cannot Answer ,"

at Stanford University . The following spring his colleague
from the University of Chicago , physiologist Anton Carlson ,
followed him on the same platform with the topic , “ What
Questions Cannot Science Answer , and Who Can Answer
Them ?” Many
other examples could be presented from the
recent lucubrations of leading scientists , but let one speak for
them all . In a Presidential Address before the Ontario Neuro
psychiatric Association in 1947 , D . Ewen Cameron , of McGill
University , said confidently : “ The insights which psychology
and psychiatry have given us have destroyed the absolute
monarchy of reason ; they are dissolving the ancient concepts
of intellect and emotion ; the will has almost disappeared . . . .
More and more of us are beginning to raise the question of
whether the idea of a final truth is not simply a lingering
remnant of our urge to anthropomorphize our universe — to
provide our anxious minded selves with some final fixed point .
Certainly , nothing our experience justifies our thinking
in
that there is such thing

any as an ultimate ."' 12
Before we decide that this is a real challenge , it is only
fair to note that one could also find many expressions on the
opposite side. Hugh Taylor , Peter Debye , Arno Luckhardt ,
Arthur Skilling, Karl Herzfeld , Earl Hildebrand , Basil Slo
bodkin , Anthony Standen , Arthur Compton , are only a few
of the examples that come to mind . Such men in their work
and writings and , above all, in their lives , rise above the
stifling provincialism of scientism . But they are apparently
too few ,
scattered , too reticent, to stop the sweep of the
too
rip tides that engulf each new generation of scientists . All are
summarily dismissed by Emeritus Professor Carlson with
SUI
an ad hominem : " Science and the supernatural . . . are in their
very essence incompatible , but they can apparently coexist in
some scientists of the first rank . Man is , indeed , a perplexing
animal ."'13
If scientism could be confined to the physical sciences , it
would not be so worrisome . The tragedy is that this miasma
143
SCIENTISM AND SCIENTISTS
be
its
cannot quarantined but spreads noxious influence into
ethics and political
as
other more vital fields such sociology
,
by
applica
of
science Because the obvious success achieved
.
empirical properly circum

of
tion methods the fields
to
by
seemingly
an
scribed them there irresistible emotional
is
,
urge
. of
cultivate the other side the fence with the same
to
machinery The error goes along Urges Psychiatrist Cam

.
we can free ourselves of our beliefs the ultimate

If
eron
in
:
“
and final the scientific field we can anticipate that through

in
,
migration concepts there will
of
of
the usual processes
be
a
crumbling
of
similar beliefs the inevitable and absolute

in
in
most outstanding gain
an be
other fields This would
.'
'14
.
.
.
.
a
[
Catholic scientists have inescapable duty react against
to
this destructive doctrine by every positive means they can
muster Instaurare omnia Christo Omnia includes science
in
.
.
Their mission not merely determine the curve that ex
is
to
presses the kinetics of chemical reaction but achieve and

to
a
propagate for which Christopher

of
that wholeness view

pleaded when he wrote the Catholic ideal
It
Dawson
, is
to
:
"
by by
of
order the whole life towards unity not the denial and
the natural human values but bringing them
of
destruction
,
into living relation with the spiritul truth and spiritual

'1515
reality
."
no
Certainly there such thing

as
Catholic science there

is
, ;
"
“
not even Catholic philosophy there only truth one

;
is
is
”
"
and the same for all and only this sense catholic But
it
in
,
is
.
by
every heresy one dogma from the

of
the isolation
as
born
is
of
whole body truth scientism like cancer that one

in
is
so
,
,
a
bit abnormal growth the detriment

an
of
tissue has achieved

to
of
the whole organism Death will follow the proper bal

if
.
not restored Perhaps already malignant

If
ance
so
is
it
is
,
.
only miracle can effect cure now Wemust by our own

16
,
a
found worthy for this divine intervention

be
efforts
,
The natural sciences comprise significant milieu for Cath

a
olic Action This may apparent

as
not be those areas

it
so
is
in
.
that are more closely related ethical and spiritual values

to
,
but , nevertheless , the pre -eminent position held by science in

our present culture makes it a particulary crucial battlefield .
It is regrettable , then , that we find so
few
our Catholic laity
of
lending the weight this special
of
their universal outlook
to
ized methodology Of the 000 scientists who are starred
,
1
.
for outstanding achievement American Men
of
Science
in
,
(
)
per cent are Catholic
or
only twenty This confirms the
,
, O. ,
."
2
of
per cent that only
of
estimate A
Battista the scientists
2
.
of
above the 000 income bracket are our religion He de
$
5
. .
plores this fact and scientist and Catholic prays
as
, often
.
.
"
and earnestly that the world may some day witness the matura
of
help provide the compass and

of
tion thousands
scientists
to
science will
of
rudder without which the modern ship
founder bringing undreamed devastation upon our world
,
.
the utmost importance now that members of the
It
of
is
.
.
.
by
Catholic Faith should their numbers and by their ac
,
the progress
of
ademic abilities foster and have voice
,
in
a
science
18
.'
no
The lines are drawn the final result there adequate
is
if
,
;
of
of
counterattack clear
In
view fourteen centuries the

is
,
of .
Benedictine mission building and rebuilding , we cannot

The parting words seminary professor
of
now hold aloof
,
.
scholar social sciences remain vivid me over the years

in
to
,
a
:
; of
get out chemistry was sincere sudden

It
Bede and
,
,
"
!"
forthright advice but have never had the desire follow

to
I
preferable
be
would me had the initiative energy

It
it
,
to
.
In
get chemistry
of
and time into more and more view the

to
,
.
by
front presented today vital our

of
science form
is
it
,
a
by
apostolate The means which we can exert beneficent

.
are many and varied they will

be
influence obvious any

to
;
or
of
alert man science who

of
woman conscious the need

is
For educators the following broad suggestions be of

to
seem
some importance
.
The proper place knowl

of
the whole scheme

of
science
in
be
edge should clearly delineated

on
occasion science
in
,
,
or
least closely connected with The young

at
classes
,
,
them
.
all
people of our day are so indoctrinated on sides with the
Science Sacred Cow ideology that the most strategic
is
-a
"
“
-
of
field combat the same classroom and under the same
is
in
To
leadership that brings them science itself reunite
to
.
.
.
.
"
by
things which were the beginning joined together God
,
in
and have been put asunder by man science and religion
.
.
.
one and the same place and exemplified
be
should found
in
the same persons will not satisfy me religion
is
It
if
in
,
.
.
, .
.
here and science there and young men converse with science
,
all day and lodge with religion the evening wish the
in
.
I
of
at
same spots and the same individuals be once oracles
to
philosophy and shrines takes only
of
It
devotion
19
few
a
."
some simple outline such
on
minutes elaborate this
as
to
:
Biology
(
Nature
of
Physics
Naturally
etc
hemistry
Lof Morality ,
.
(C
Eternal Law
divine Civil
Je
Human
Human
(
?)
(
. ..
Positive
ive
Ecclesiastical
|
Divine
brief exposition not only show

of
this chart would the

A
science but would also establish the grandeur

of
limitations
scientific knowledge the potential scientists could not fail
of
orient himself with Johann Kepler and exclaim These

to
:
“
are Thy thoughts God thinking after Thee

am
,
,
O
!"
Means should inspire our young people

be
go
found
to
to
We
as
especially aspect
its
into science career academic

in
,
a
The disproportionate
no
have won laurels for this date

to
the higher brackets

of
scarcity Catholics science and

of
in
university life has already been noted objective study

an
Is
.
elementary parochial school pupils

of
of
of
the achievements
any significance These children were shown be from two
to
?
two years ahead their public school classmates

; of
months
to
every subject except science this they lagged six months

in
in
120
behind the Science Talent Search conducted annually

Is
among high school seniors for Westinghouse Science Scholar

the
ships of any significance ? Of 300 winning
or
awards
honorable mention 1952 only twelve per cent were
,
in
)
(4
one city
of
from Catholic schools and four these were from
(
Philadelphia this figure
If
correlated with enrollment
is
.
!)
statistics our secondary schools prove be outnumbered
to
,
more than two one science talent winners decided de
in
to
,
a
parture from our pupils excellent record almost every
in
'
other competition not apropos here discuss the reasons
It
is
to
for our poor showing .
science doubtless they are complex
in
.
But the lesson science we are being out
an
of
clear age
is
in
:
stripped constantly by those who are not equipped with the
background philosophy and theology
of
avoid the infection
to
of
scientism
.
We must strive not only increase the number and im

to
prove the quality our science graduates but also improve

of
to
their philosophical equipment may
be
we move
It
true that
as
.
from the area of detailed experimental knowledge that of
to
underlying principles our concepts tend become less pre to
cise that they pass from of the imagination that
to
the realm
,
Higher
of
the intellect knowledge does not however be ,
,
.
comemore confused more impractical because values are its

,
diffused over wider area The man with penny his
in
a
a
.
"
of
jeans richer than one with million dollars counterfeit
21
is
:
An accomplished scientist Dr Earl Hildebrand ex .'
,
,
M
.
pressed approval the thought

of
Glenn Frank former

of
president the University

of
of
Wisconsin that the much

,
heralded scientific method more extensive than ordi

it
by is
is
narily described
as
being
of
writers science textbooks

.22
The scientist concerned with facts five ways find

in
is
to
to
,
:
filter focus face follow These are the five

to
to
to
them
,
the five fingers counting out the complete role

of
the
's,
F
scientist Find the facts observe experiment filter the facts

;
,
:
:
, .
marshal sift purify organize hypothesis focus

an
frame
to
;
,
the facts publish the findings subject the searching

is to
them
,
:
scrutiny
of
other workers But stop here stop short

to
to
,
.
for the facts cannot be severed from their social implications

.
Therefore , continues Frank , the scientist must face the

Dr.
facts and follow the facts , for he
is also a man . He must
carry them into their social , moral , metaphysical , spiritual
implications . When a man eats , he does not eat only as an
animal, but also as a human being ; when a scientist observes ,
he is not only a technician , but a rational , ethical, political,
spiritual composite . The simple , sensible , empirical ob
servation can be disjoined from the irreducible sequel only
by a forced , unnatural separation . Only the complete sequence
leads to wisdom .23
There is no substitute for the example of our own leader
ship . “ The man who acquires fame in the domain of science ,
and who , at the same time, makes open profession of his Cath
olic teaching and lives according to it, does more for the Faith
than the publication of a hundred books on the agreement
between Faith and Science ." 24 The development of scientific
competence should be considered by a religious educator al
most a part of his religious duties if a proper impression is to
be made his students in this vital field . One way of seeking
on
to know God is through His creatures. The official insignia
of the Pontifical Academy of Sciences bear the inscription ,
Deus Scientiarum Dominus . Indisputably this labor calls
for the exercise of many supernatural virtues such as industry ,
perseverance , ,
and the skillful use of talents . Even
patience
men outside the fold have ascribed a quasi -sacramental char
acter to science :
I believe the doing of science to be a form of prayer .

The formulation of a cognitive statement ( e.g., Law of
can
re
be
as
Gravitation ) about the world done only the

prayer
of
of
in an
sult answered The process formulation

.
lifting toward God

of
consists release and that

a
25
which has been formulated and the worker himself

,
.
in
world that has science needs the

as
never before
A
spiration and direction that religion has offer Be

to
.
by
yond the nature taught science the spirit that

is
gives meaning life

26
to
.
the
its
When we study Universe and appreciate grandeur
me that we
to
and orderliness seems are led the
to
,
it
recognition Purpose
all of
Creative Power and Cosmic that
a
transcends that our limited minds can comprehend
.
.
.
.
at
The Heavens are telling the
To
one astronomer least
,
“
Glory
of
of
God His Works
27
and the Wonder
.”
empirical
of
Scientism the irrational abuse methods
of ,
,
episte
of
grew out misdirection
an
unfortunate Scholastic
mology the Middle Ages has infected our academic and
It
in
.
our popular thought deeply that will lead the devasta
to
so
it
of
tion all intellectual and moral achievement unless eminent

scientists join forces with the perennial philosophy and Chris
tian creed restore scientific techniques their admittedly
to
to
powerful but not unlimited hegemony An active crusade
is
, ,
. .
called for not mere passive resistance The opposing forces
have amassed surprising and frightening power and determi
nation Dr Cameron his peroration the psychiatrists
in
to
.
says We have the responsibility not only create the new

to
:
“
tools and the new concepts but we

most serious also have
a
duty assist finding means destroy the old and obstruc
in
to
to
of
, of
tionist graver our times that the

It
one the lessons

is
,
.
new the more liberal the more effective does not immedi
,
ately succeed without our active assistance driving out the

in
old the harmful the entrenched Shall we who possess the

28
,
."
Or shall we continue
, of
security
be
ultimate truth less bold

?
by
stand relaxed and unmoved while secularized science

to
that hell
on
carries man life forward earth referred

to
to
"
's
by Karl Stern that Stygian valley described by Archbishop

to
,
greater enjoy
If
Ullathorne solemn phrase we had

, no
in
?
“
we should
us
ment than the material scientists can give

be
unhappy creatures Poring into matter until they lose sight

of
.
their souls they materialize their souls and wish material

to
,
Losing the power ascending from the creature

of
us
ize
to
.
by
their intelligence they

of
the Creator
an
immense abuse
,
drown their souls their senses cast shadow of gloom over

in
a
do
the world and their best make dreary habitation

to
it
,
for immortal souls

29
."
John J. Wellmuth , Nature and Origin of Scientism (Milwaukee : Marquette Uni

versity Press , 1944 ), p. 1.
2Part II, Act 1.
3Thomas F . Woodlock , The Catholic Pattern (New York : Simon & Schuster , 1942) ,
p. 144.
is traced by Wellmuth , op .
.pp
25
cit
4This development
ff
.
.
.op
48
cit
5Wellmuth
.p
,
. ,
.
6Vincent Smith Philosophical Physics New York Harper Bros 1950 101
.p
&
,
.,
),
D E
.
.
(
:
Harry Gideonse Higher Learning Democracy New York Farrar
in
&
,
a
?
:
.pp
31
Rinehart
33
1937 passim esp
,
,
)
-
.
8Anton Pegis Higher Education and Irrationalism Thought XIV March
,
,
(
“
"
.op , 17
1939 116
,
-
.
)
.pp
Co
93
Karl
of
Stern Pillar Fire New York Harcourt Brace 1951 242
&
,
.,
),
(
-
.
cit
10Smith 139
, .p
,
.,
Harper Magazine
11
Mortimer Adler This Pre War Generation October
",
,
's
“
1940 529
p
,
.
Current Transition Conception
of
12D Ewen Cameron the Science Science
in
,
”,
,
.
"
CVII May
28
1948 553 555

,
),
,
(
13A Carlson Science and the Supernatural Scientific Monthly LIX August
,
,
, .
94 .
"
"
(
J
1944
)
.op
cit
14Cameron 555
.p
,
.,
J. .
15Christopher Dawson and Burns eds Essays Order New York Mac
in
. ),
F
.
.
.p (
:
, Co
vii
millan 1931 General Introduction

.,
, ", p, ,
,
. )
.op
cit
16Adler 534
.
.
LXXV
17
Vincent Beatty Catholic Stars Science America 1946 413 497 553
in
, ”,
,
,
,
.
(
)
180
Battista Catholics and Science Catholic Educational Review XLVI

,
A
. “
.
.
"
February
79
1948
,
),
(
Religious Training
of
19J Newman Intellect the Instrument Occasional

,
, ,
,
H
”
.
.
"
Co
.pp
Longmans Green
12
, 13
Sermons London 1894

&
-
.
” .
(
)
:
20Roger Parochial School Pupils

of
Lennon Achievement Catholic Educational

,
T
“
.
Review XLVI December 1948 647

,
.
cit (
)
.op
30
21Smith
,
p
. ,
.
.
22Personal communication conversation and letter

in
Ryan Teaching
of
23Cf Christian Science Catholic Educational Review

, ,
”,
,
“
.
J.
, J.
XLV May 1947 288

.
(
by
de
24Franz Hovre trans Jordan Philosophy and Education New York

,
,
B
E
77 .
.
.
Benziger Bros 1931 Refers Cardinal Mercier without exact citation

to
p
.,
)
,
.
.
.
25L
Metaphysical Structure Creative Activity

of
Slobodkin American Scien

,
,
B
”
.
.
, , "
305
tist XXXIX April 1951

,
.
(
Supernatural Monthly LXIII

26
Arthur Compton Science and the Scientific

”,
,
“
December 1946 446

,
, ),
.
(
Smart The Origin York Cambridge University

of
27W the Earth New

M
, .
, 's :
the
Phil
all
Press 1951 234 See Whittaker

Edmond Eddington Principle
in
.p
,
,
.
"
)
January
45
osophy XL
of
Science American Scientist 1952

”,
.
(
)
.op
28
cit
Cameron 558
p
,
. ,
.
Humility Md
of
29Wm Ullathorne Little Book and Patience Westminster

, ,
,
B
.
.
.:
116
Newman Press 1945

.p
,
.
)
PHILOLOGICAL NOTE ON
A
THE GERMAN REFORMATION

By RICHARD J. BROWNE
IN the first chapter of Crime and Punishment , Dostoev
his
ski
I ruminating
of
the foibles mankind causes hero
on
,
,
observe uttering new word what they fear
is
to
.
.
.
:
"
a
most many historic instances the literal interpretation
In
.”
the symbolic
of
as
this statement seems every bit tenable
as
understanding How often happens that men either
of
or it
it
,
.
of
through laziness misinformation habit
or
or
because
social approval fail distinguish their speech between
in
to
,
divergent concepts which are popularly linked under the

same word Thus we find frequent confusions like gas
a
(
.
:
“
”
liquid fuel used for motor cars and gas
an
aeriform fluid
)
(
“
”
reagent tending expand indefinitely There are many ex
to
)
.
amples these hydra like definitions associated with single

of
a
-
word
.
As far the present can determine

of
the historians
as
it
,
was the called indulgence controversy which became the
so
-
of
of
immediate cause the Reformation Germany Most the
in
ninety five theses which Luther affixed the church door

to
at
-
Wittenberg the first public attempt combat the

to
1517
in
in
delinquencies the indulgence salesmen had

of
do
with the
to
of
sin
theological traditions and dogmas about the remission

of
temporal punishment about the system

its
and graces and

,
indulgences prevalent since the time Gregory the Great

of
The medieval Latin term indulgentia indicating partial or

a
(
sin
full remission the temporal punishment due

of
was
to
,
)
Germany universally by
at at
least translated the German

in
word Ablasst the time when the Reformation began Sim

. ), .
ilarly the indulgence letters brevia indulgentiarum which

,
(
of
of
provided the donor

St
money toward the erection Peter

's
Basilica Rome with document attesting his donation and

in
a
PHILOLOGICAL NOTE ON GERMAN REFORMATION 151
the indulgence attached to this charity , were known in Ger

many as Ablassbriefe .? Great emphasis was placed on the
indulgence connected with the financing of St . Peter 's for
many reasons beyond the scope of this discussion , and the
minor agencies which were ultimately commissioned to collect
these alms were guilty of many abuses . Hence the words
Ablass and Ablassbrief were in the people 's eyes, ears , and
mouths constantly and for a long time during the first decades
of the sixteenth century . And all through these important
years this word Ablass definitely meant " indulgence . "
But, like so many others , this word has schizoid significa
tion . For in the Symbolum Apostolorum there occurs the
phrase remissionem peccatorum , which from earliest ren
its
dition German reads ablâz sundon Much later
into
in
,
a
fifteenth century manuscript we find much the same version .
,
-
expression And then throughout

of
this ablaz der sünden

.
:
the fifteenth century retains the same general form

it
.,
.g e
or
Ablassung or
Ablasz der Sünde der Sünden some close
equivalent
.
by
Remissio fact well translated the term Ablass

is
by in
,
,
its
of
not necessarily virtue etymology but least because

. at
,
the high Middle Ages But

of
on
its
traditional use the

in
other hand employing Ablass again equivalent

of
as
an
the
,
Latin indulgentia
or
even the learned German term die

(
Indulgenz was fatal error from both the theological and

,
!)
philological standpoints How were people who were neither

.
theologians nor dialecticians distinguish the two concepts

of
to
general pardon indulgence

of
remission sin and

.,
e
(
)
i.
"
"
"
”
under one and the same label The only likely answer this
to
?
that the people did not make

or
question even suspect the

is
distinction and many indulgence was probably gained with

an
,
of
the misunderstanding that meant remission sin

it
.
a
However those Protestants who felt themselves responsible

,
theology the period the Reforma

of
of
for the formation

in
re
-
tion certainly should have taken cognizance this regrettable

of
situation Luther for one did his very earliest catecheti

In
,
,
.
.
,' he
saw
by
cal work translate remissionem peccatorum
fit
to
by
eyne vorgebung der sund which the way corresponds
, ,
(
"
of
literally the English forgiveness and later sins
of in
to
"
”
)
his more important catechisms Der Katechismus grosse
,
1529 Der kleine Katechismus 1529 and Der kleine Kate
theof
,
,
he
chismus of
1531 employs expressions Vergebung der
“
sunden vergebūg der sünden and vergebung der sunden
,
's ,
”
“
”
At
respectively first Luther implicit suggestion went un
.”
writings the other reformers and even the
of
heeded the
in
,
extremely important Heidelberger Katechismus
of
1563 was
published with the same old time honored rendering Ablasz
of -
“
der sünd Later generations theologians and scholars
!
”
finally recognized the importance change
of
Luther the
of in
's
Creed and then they altered the pertinent phrase the
,
Heidelberg Catechism which was become basic for all
to
(
“
subsequent Protestant catechetical works read Vergebung
to
)
“
der Sünden and this the form use today
in
is
”
,
.”
Judging from Luther speedy adjustment from the tradi
's
tional Ablass der Sünden the more appropriate and cor

to
rect Vergebung der Sünden seems that there may have been
it
,
pious Christians
, of
of
some confusions the minds the
in
Reformation era Exactly when how and why the term

,
.
on
Ablass should have been imposed German speakers

as
a
satisfactory equivalent for indulgence after had already
it
"
"
given good service the Teutonic word for remission de

as
"
”
(
spite the obvious philological discrepancies which come

to
mind when the two terms are heard transla synonymous

in
does not concern The really weighty query

us
tion here
is
.
:
)
Might not the initial principal misunderstanding of the

,
Reformation epoch Germany have been caused some

in
by in
significant degree the philological and semantic inade

of
of
quacies the preceding centuries their use this word

in
by
well
as
Ablass for two separate and distinct notions the

as
ungovernable theological confusions which were caused by

the appearance of the indulgence itself
?
should not be altogether forgotten that the Reformation

It
PHILOLOGICAL NOTE ON GERMAN REFORMATION 153
led to 'some surprising linguistic results . And the question of

Ablass is one of them : a more sensible compromise of defini
tion has been reached via the Apostles ' Creed phraseology so
that today “ remission ” is translated by Vergebung and “ indul
gence " by Ablass .
1Probably a shortened of das Ablassen
which ( according to the Grimms )
form ,
means demissio or remissio . The word Ablass itself is found with two genders , both
with the same meaning , although Luther and
his
contemporaries used das Ablass more
habitually than later German writers who seem more inclined the masculine form
to
,
der Ablass
).
(
( for
2Cf Grimms Deutsches Wörterbuch 66 both Ablass and Ablassbrief
,
I,
,
, .
f.
.
'
meant here Cf Notkers

of
1000 The translation Notker Labeo
is
3Ca 1022
.D
A
)
.
.
Schriften Piper edition 633
ff
,
II,
.
(
Reprinted
16
Vindobonensis Vienna No 2749 folio
be
To specific
in
the Codex
,
,
"
)
.
.
(
Massmann Die deutschen Abschwörungs Glaubens Beicht und Betformeln

-,
-,
H
's
-
.
.
.pp
Quedlinburg Leipzig 1839

85
&
ff
,
.
(
15
5Cf Johannes Geffcken
Der Bildercatechismus des Jahrhunderts Leipzig
,
,
(
, .
.
196
pp
1855 passim
for fifteenth century versions abundance
in
.,
ff
, -
.
.
)
Eine kurze Form der zehn Gebote eine kurze Form des Glaubens eine kurze
,
B
“
Form des Vaterunsers 1520 Cf Luthers Werke Weimarer kritische Gesamtaus

",
(
.
gabe VII 218

is To ),
.
be
found the same order Luthers Werke XXX1 187 249 367 The
in
in
S
?
“
.
.
.
!!
on
used for the refernce 249

p
text
.
.pp
Lang Heidelberger Katechismus eipzig 1907

48
8Cf
,
),
A
's
. .
.
.
, f
(L
The Heidelberg Catechism

17
9Cf London Andrew Melrose 1900

.p
,
.
(
)
:
THE CANONIZATION OF
BL . ABBOT BERTHOLD
By JEROME GASSNER
THE proceedings for beatification and canonization of
several members of the Order of St. Benedict are under
way . Some years ago the apostolic process for beati
fication of Sister Fortunata Viti , a lay Sister of the convent of
Veroli , Italy , was introduced . The process of beatification
of Brother Meinrad Eugster , of the abbey of Einsiedeln ,
Switzerland , is far advanced . The case of Cardinal Dusmet ,
archbishop of Catania , Sicily , is very hopeful . Cardinal
Schuster , archbishopof Milan is much interested in the pro
ceedings for beatification of Father Placido Riccardi , once
his novice master in the Abbey of St. Paul -outside - the -Walls .
The diocesan process for the confirmation of the cult of Bi.
Abbot Berthold has been concluded . The case of Bl. Abbot
Berthold is of particular interest , because in all probability
he will be the next Benedictine to be elevated to the honors of
the altar . The proceedings of his canonization are different
from those of the others mentioned and follow the principles
nmemo tempore
of a process for “ Confirmatio cultus ab immemorabili
praestiti ."
LIFE OF ABBOT BERTHOLD
Berthold was the first abbot of the monastery Garsten in

Austria , which was founded by Count Ottokar II
in the
vicinity of the city of Steyr , at that time the capital of the
duchy of Steiermark , now in the province of Upper Austria .
The primary source of information on the life and sanctity of
Abbot Berthold is the biography written by a monk of Garsten
in the second half of the twelfth century , at a time when there
were monks still living who had known Abbot Berthold
personally ,
CANONIZATION OF BL . ABBOT BERTHOF . D 155
192
Berthold ,
born sometime after 1050 , was a descendant of
an aristocratic family ( the counts of Bogen ? ) in the South
west of Germany , related to the counts of Württemberg . He
entered the novitiate of the famous Abbey of St. Blase in the
Black Forest , a monastery reformed and flourishing in the
spirit of Cluny. The young monk Berthold , gifted with high
qualities of soul and a keen interest in learning , was appointed
first librarian ( armarius ) , then subprior . In 1083 a group of
monks left St. Blase to establish , at the invitation of Bishop
Altmann , of Passau , a new monastery in Austria , which de
veloped into the beautiful Abbey of Goettweig , an imposing
castle on a mountain above the banks of the Danube . The
monk Wirnt was appointed the first prior of Goettweig . At
the insistence of Ottokar II
, Prior Wirnt came to Garsten
and established there a new Benedictine community . Berthold
succeeded him as prior in Goettweig . Later, when Prior
Wirnt was elected abbot of Vormbach in Bavaria ( 1107 ) ,
Berthold was chosen first abbot of Garsten ( 1110 ) . Under his
guidance the abbey of Garsten became a flourishing center
and strong power in Austria .
Most of the territory of present-day Austria along the
Danube from Passau to Vienna belonged to the diocese of
Passau in the eleventh century , and Bishop Altmann called
the Benedictines with the intention that they do missionary
work in his diocese . The status of Austria after the invasions
of the Hungarians was that of a mission territory . It is on
account of the intention of the founder of most of the famous
Benedictine abbeys of Austria that they carry on parish work
to a large extent even in our day . The Austrian Benedictines
take care of 207 parishes with about 400 , 000 souls . So we can
understand that the life of Abbot Berthold was filled with
great activity . He combined the life of a monk and abbot
with that of a bishop . He built churches, established missions
and parishes , and was tireless in giving instructions , hearing
confessions , and administering the sacraments . His pastoral
zeal was a predominant feature of his sanctity . The territory
156
for
mission work comprises
of
given the monastery Garsten
to
present twenty one parishes and three missions with total
of of at
a
-
about 73 000 Catholics
Abbot Berthold was the founder
. of
parishes and around the ancient city
of
most these
in
Steyr once the capital the duchy Styria Steiermark
of
of
,
)
The abbey serious blow when the city
of
Garsten suffered
a
of Protestantism The novels
of
Steyr became stronghold
of
.
a
Enrica von Handel Mazzetti give lively picture
of
the con
a
-
ditions Steyr and Garsten that time The sectarians pene
at
in
.
trated even the monastery From 1559 1574 there existed
to
.
two communities within the cloister one Catholic the other
;
,
,
:
Protestant Abbot John Spindler started the Cath
89
1574
-
(
)
.
olic reform movement which eventually prevailed Then
.
followed another flowering time which came sudden
to
,
a
1787 when Emperor Joseph
II
of
end Austria suppressed
in
the monastery Together with hundreds of monasteries
in
.
Austria and Germany the abbey

of
of
Garsten was victim
,
a
Josephinism and was never restored time the At the present
.
magnificent buildings the ancient monastery re
as
of
serve
a
formatory The inscription above the entrance Venite ador ,
.
emus strange contrast the curses heard occasionally

in
is
to
, "
of
out the present inmates The former abbey

of
the rooms
.
the
church parish church

now On feast days church
is
is
.
a
of of
as
decorated with gorgeous tapestry the days abbatial

27 in
government and splendor On July the abbots Austria

.
meet Garsten the anniversary

in
of
used celebrate the

to
to
the
Bl
Abbot Berhold who died year 1142

of
death
,
in
.
SANCTITY
The biography describes Bl Berthold model mo

as
of
a
.
ideal disciple
St
Christ and
of
of
virtues and
as
an
nastic
.
Benedict filled with quotations from the Holy Rule

It
is
.
There are not lacking however some very individual fea

,
tures the sanctity of the subject

in
the pictures made

In
contrast and statues later times

in
to
,
CANONIZATION OF BL . ABBOT BERTHOLD 157
Bl. Berthold was of rather delicate physical constitution . In

many ways the biography reminds us of the life of St. Bernard ,
who was living at the same time. He was a most amiable per
sonality and overwhelmingly kind . He rigorously mortified
his body as to food and sleep . He never touched food prepared
especially for him but insisted on eating of the common dishes
of the monks . The few hours he slept he took his rest sitting
his
of
in a chair or leaning against the wall of room Love
.
silence and prayer and profound devotion during the cele
a
the Eucharistic mysteries are repeatedly mentioned

of
bration
.
As abbot he insisted punctuality the monastic exercises
in
on
.
He punished severely those who were late for spiritual read
ing He watched most carefully over the enclosure
of
the
.
monastery and hardly ever gave permission leave the pre

to
Charity
of
cincts the abbey except the almoner had be

to
to
.
all
practiced above all and the poor received with kindness
,
and helpfulness Any monk who denied the poor anything

to
.
available the monastery was punished and the object re

in
fused had be thrown into the river Abbot Berthold loved

to
administer the Mandatum During the summer was ad

it
to
ministered three poor men every day On Sundays was the

to
it
.
abbot turn officiate On weekdays whenever themonk ap

to
.
's
pointed was late Abbot Berthold himself administered the

,
Mandatum The biographer says that his kindness inspired

.
all his words with peace Christ mercy

,
,
"
.”
pastoral zeal was not limited the organiza

Bl
Berthold
to
.
's
abbey and the mission territory

of
tion and administration his

entrusted his care He was tireless giving instructions
to
in
.
well
as
as
nks the faithful visiting the abbey

to
In
.
all patience and charity he heard confessions several hours

every day He was besieged by people who came from afar
.
ask
his advice and receive the sacraments from his hands

to
at to
in .
the
The poor knocking

of
the door abbey were first

structed say the Our Father correctly then they received
to
the gift asked for The biography notes that after hearing
.
personally gave the penitents

he
confessions beating with

a
a rod ready for that purpose . This medieval practice seems

to be preserved in the patriarchal basilicas in Rome : after
confession the penitent kneeling before the confessional gets
a light stroke with long rod . When dying , Abbot Berthold
a
heard the confessions of all his monks for the last time and
gave to each a stroke with the discipline . Persons possessed
by evil spirits were brought to him that he might read the
formula of exorcism over them . Following the word of
Christ he prepared himself for this task by fasting and prayer .
The biography gives ample proof that Abbot Berthold had
the theological virtues in an heroic degree , that he practiced
the moral virtues unceasingly , and that with all the fervor of
his heart and soul he was striving for perfection . He com
bined with the contemplative life an amazing external ac
tivity .
Bi. Berthold defended with all his strength the rights
and liberty of the Church . The conflict between the Pope
and the Emperor known as the quarrels over investiture gave
him the opportunity to prove his faithfulness to the Pope .
When Conrad , Archbishop of Salzburg , was driven from his
see by the imperial party , Abbot Berthold received him with
all honor in the monastery of Garsten .
Already during the lifetime of Abbot Berthold , God wit
nessed to his sanctity by extraordinary signs. Berthold had
the gifts of miracles and of prophecy . We read of the multi
plication of fishes and of wine for the dinner of his monks
and of the conversion of water into wine . He had powerCI over
the waters of an inundation that was threatening the mon
astery . He restored the crippled hand of one man and the
crippled foot of another. He pronounced with immediate
success the words of exorcism over the daughter of Thiemo
of Hofstetten . And he prophesied . He announced the arrival
and conversion of a certain thief. He informed his nephew
of his future evil end ( suicide ) . He foretold to Abbot Godfrey
of Admont that his health would be restored and that he
would function at the funeral of his abbot friend in Garsten .
To a young boy he foretold his ordination to the priesthood .

Many miracles were wrought after the death of Abbot
Berthold through his intercession . A paralyzed man named
Liuthold was cured , as was likewise a crippled woman from
Hagelsberg . A blind girl received her sight , and a mute girl
received the gift of speech . Persons who had lost their mind
were cured , and the possessed were freed . The author of the
biography says that the miracles wrought through the inter
cession of Abbot Berthold werenumerous that two large
so
volumes could not contain the reports of them .

It is common practice of medieval hagiographers to ascribe
to the saints the same miracles worked by our Lord . This
tendency appears in the biography of Abbot Berthold . But
somany documents confirm his gift of miracles that there is
no doubt of their historical truth . The primary proof is the
cult of Bl. Berthold . It sprang up spontaneously and devel
oped into a nationwide liturgical veneration , which through
out eight centuries has never been interrupted .
CULT OF BLESSED BERTHOLD
The proof for the fact of the uninterrupted cult of Bl.

Berthold , place and time intensity and
its
its
extension
in
public liturgical character the following argu

on
is
based
,
ments
:
of
The solemn exhumation translation the relics

In
and
1
.
)
the year 1621 and again 1631 his tomb was opened The
in
original tomb which was located

of
the center the church

in
was connected with altar which already 1515 was called

an
in
refinishing
; of
of
St
the altar Berthold

In
1632 the church

a
.
took place time the same altar was explicitly re

. at
this
Berthold
St
dedicated
to
his relics which spread especially after

of
The veneration
,
)
2
1677
.
of
Statues and pictures Berthold

3
.
)
Missal and breviary Very soon after his death his name
4
.
)
appears in Missal of the twelfth century , the oldest in the

a
abbey of Garsten , with Oration , Secret, and Postcommunion .

His name Missals and breviaries of the thirteenth
is found in
and fourteenth centuries in the monasteries of Gleink (now

suppressed ) , Seitenstetten , Goettweig , and St. Florian . The
complete Office with Mass , with proper hymns for Vespers ,
Matins and Lauds, with Sequence in the Mass , is contained in
a MS
of the fourteenth century , preserved in the abbey of
Melk . Bishop Rudiger of Passau gave permission to sing the
antiphons " De Confessoribus ” in honor of Berthold as early
as in 1240 . In a document of 1312 is mentioned the " Feast "
in honor of St. Berthold . Leo XIII

gave permission to cele
brate the feast of St. Berthold on July 27 in the entire diocese
of Linz with a proper oration sub ritu duplici minore . The

monasteries of Goettweig , Kremsmuenster and Seitenstetten
were granted a proper in the breviary .
5) The tomb as an object of cult. In 1309 the inhabitants of
Molln , a town in the vicinity of Garsten ,made a vow to main
tain a burning candle at the tomb of Bl. Berthold . Immedi
ately after his death the people of the neighboring parishes
went in procession to his tomb , a custom which has prevailed
to the present time.
6 ) Several churches in Austria inserted the name of St.

Berthold in the Litany of the Saints . The monasteries of
Kremsmuenster and Goettweig have it in the Litany of All
Saints of the Benedictine Order . There exists even a special
Litany of St. Berthold .
7 The titles of Saint and Blessed .
) Inscriptions on statues
and pictures and medieval documents give Abbot Berthold
the title of Saint
8 ) Verses and hymns bear witness to “ Saint” Berthold .
the
9 ) His name given in baptism . Particularly in parishes

the
once incorporated with the abbey

of
Garsten name Bert

,
hold often found the baptism records kept since the time
is
in
of
of
the Council Trent

.
at
His name given religious the beginning

of
the
10
is
to
)
novitiate . The Benedictine monasteries of Austria have an

almost uninterrupted tradition of giving the name of Berthold
to monks . Witness the practice at Admont, Altenburg , Gleink ,
Goettweig , Kremsmuenster , Lambach , Melk , Michaelbeuern ,
St. Paul, Seitenstetten , Schottenstift . Likewise the Austrian
Cistercians are fond of it at Wilhering and Heiligenkreuz .
Even the Augustinians use it at Klosterneuburg .
11 ) The indulgences granted by bishops and the Holy Father
are of particular importance . There is evidence that for the
feast of Berthold indulgences were granted in 1287 , 1443,
St .
and 1445 . Pope Gregory XVI
granted a plenary indulgence
on the occasion of the seventh centennial of the death of
Berthold in 1842.
12 ) Necrologies and calendars give his name and the date of
his death . Thus the calendar of St. Peter Canisius , which is

added to his catechism ( 1556 ) . Necrologies of Tegernsee and
Niederaltaich mention Berthold as " Sanctus " ; a necrology of
Melk lists him as “ Beatus ” ; the monasteries of St. Emmeran ,
Augsburg , and Admont refer as " piae memoriae . "
to him
His name is found in about one thousand calendars , beginning
with the sixteenth century , in Austria , Germany , Bohemia ,
and even in Protestant calendars .
THE CANONICAL PROCEEDINGS
The proceedings for canonization of Bi. Abbot Berthold

follow the laws “ Super casu excepto ” and are different from
other processes of beatification and canonization . It was
Pope Urban VIII
( 1623 - 44 ) who decreed these proceedings.
The term “ Super casu excepto ” refers to those who have been
venerated by a public cult since before the year 1534 . Bl.
Pius X added some amendments in 1912 and 1913 . The pres
ent legislation was put in force by Pope Pius XI. This particu
lar method of historical proceedings is also called " Confir
matio cultus ab immemorabili tempore praestiti ," because of
the primary argument in such cases . The servant of God ,
Balthassar Clavario , Franciscan , who died October 17 , 1492,

had cult before 1534 .
a The diocesan process stated on May
2 , 1908 ,
that his cult went back to the time before 1534 and
continued without interruption until the present. Another
case of that kind is Bl. Nicholas of the Flue , who died in
1487 . His cult goes back to the time before 1534 , with a spe
cial litany in his honor , a proper Mass , etc . On November
21 , 1648 , the Sacred Congregation of Rites declared that the
decrees of Urban VIII
did not apply to him , and Innocent
X confirmed the cult of Bl. Nicholas together with that of
Bernard Tolomei , founder of the Congregation of Monte
Oliveto , and that of the Franciscan Bernard de Veltro .
In the motu proprio of February 6 , 1930 , Pope Pius XI
established in the Sacred Congregation of Rites a special com
mission for the proceedings in historical cases — the “ Sezione
storica .” This new section is composed of consultors who are
specialists in historical research . The head of the commission
is the " relatore generale , " his assistant the " vice - relatore gen
erale. ” The relatore generale has to make or arrange for the

further research he deems necessary after the opening of the
informative process about sanctity and cult. He must
ask
the postulator for the necessary documents either the orig in
,
inal authentic copies and hand them over

or
the consultors
to
,
.
The conclusions of the consultors together with the decision of
the relatore generale are given prefect the congrega
of
the
to
tion The cardinal prefect consigns the acts the promoter

to
.
general the devil advocate for ob

of
faith called also

"
's
”
(
)
of
jections and conclusions The promoter faith proposes his

.
questions and objections the consultors according their

to
to
competence for solution and explanation

.
the motu proprio Pope Pius XI

of
the
,
In
addition
to
Sacred Congregation January

of
Rites published
on
1939
,
,
4
the Normae generales be followed historical

of
cases
in
to
“
character construendis processibus ordinariis super causis

in
(“
historicis
)
:
"
of
The ordinary God has

of
of
the diocese the servant

to
1
)
hear first the opinion of the promotor of faith and at his sug
gestion institute a commission of three members who are ex
perts in historical method and research . These three historians
must collect all the sources about the life , sanctity , and cult of
the servant of God .
2) If the servant of God was a member of a religious order ,
two members of the commission have to be chosen from out
side the order and only one from the order .
3) The members of the commission act in the capacity of
" testes ex officio ” in regard to the writings of the servant of
God as well as in regardhis sanctity and miracles . They
to
must describe in detail the investigations of the life , sanctity ,
and miracles of the servant of God . They must declare under
oath : ( a ) that they have made all the investigations and col
lected all the documents ; ( b ) that they have not changed or
mutilated any document or text. Finally , they are to be ques
tioned about the authenticity and value of each document and
text brought forward .
4 ) The documents and written testimony have to be inserted
in the acts of the process , either in the original or in photo
static or authentic copies .
5) The witness must omit everything he knows merely from
reading the written documents already inserted in the acts .
Within a year or two the Sacred Congregation of Rites will
have examined the case of Bl. Abbot Berthold . Then — so we
hope — the Holy Father will issue the decree of confirmation
of the cult .
MARTINIQUE MONASTERY READY TO
MAKE NEW FOUNDATION
By LÉONCE CRENIER
NHE interracial Benedictine priory of Sainte -Marie du
Mont-Pelée was founded at Saint Pierre on the island
of Martinique in the French West Indies in April , 1947 .
In this monastery whites and Negroes live together and devote
themselves to contemplation . The venture has proved suc
cessful, and the community numbers seventeen monks ,
now
ten
seven white and colored The founder feels that the time
.
ripe for
he
similar foundation the United States and
in
is
to is
a
seriously considering undertaking He proposes

an
such
.
offer the Benedictine contemplative life all Negroes but
to
,
especially America
those monastery where the stand
in
in
to
,
a
living would be very poor Groups

of
of
ard men would be
.
formed whose lives would be consecrated God alone and to
His glory sought directly the Divine Office celebrated

in
to
of
with the maximum solemnity and beauty The founder
,
.
whose successful experience Martinique proves his ability

in
of
for this type all the forms

of
of
work convinced that
is
,
monastic life this the most effectively apostolic

,
is
He wants Negroes the community for several reasons

in
:
first because he loves and admires them secondly because he
;
,
,
up
realizes that the present time little has been offered

to
to
the way religious life especially contemplative

of
of
in
them
,
life thirdly because he believes they are essentially religious

,
;
and fitted by disposition for the contemplative monastic life

;
and fourthly because their aesthetic tastes render them par

,
ticularly well suited for carrying out the liturgy Bene

in
a
dictine house He also wants whites the community prove

in
to
,
.
Martinique that all men are equal and that

as
was done
in
they can and should readily understand one another and live
together harmony The decision with regard poverty
in
to
.
MARTINIQUE MONASTERY 165
springs fromfact that the monasteries are to be centers of

the
hospitality and friendship for Negroes as well as for whites .
Since Negroes are generally poor , they will feel drawn to the
monks only if these latter practice real poverty . Moreover ,
XI said : “ The world
can
Pope Pius
be
of today only saved
by priests and religious truly poor
.'
The most important place the daily schedule
of
this
in
interracial monastery will given the singing of the Divine
be
to
great perfection This will occupy
as
Office with possible
as
.
four four and one half hours day Manual labor will
to
a
-
.
up
the time will be
of
take about five hours The remainder
.
given study conferences spiritual reading meditation

to
,
and rest
.
concerned there will be

as
exterior apostolate
an
So far
is
,
none any more than there Cistercian monastery
, or
in
is
in
,
a
of
Carthusian charter house This does not mean course that
,
.
need when other priests are lacking spiritual succor

of
case
in
will be refused the dying people gravely living ill

or
in
to
to
the neighborhood Within the monastery the monks who can

.
write will
of
encouraged exercise the apostolate the pen

be
to
The traditional apostolate will also be kept up toward guests .

and pilgrims who will find the monastery rest silence and
in
,
solitude and who will assist

at
the Office and receive such

,
they may need

as
instruction and counsel

.
The question where this new American interracial mon

of
be
astery will established depends upon Divine Providence

.
It
should be
of
the South the United States bishop would

in
A
.
or
have invite accept the group and benefactor would

to
piece land preferably few miles outside

, of
have offer
to
,
a
Buildings
be
some city cheap and plain would have

to
,
.
erected water supply for drinking and for watering

and
,
be
the land would necessary the monks are live from the
if
to
soil Several prospective candidates have already volunteered

.
for this new foundation They are prayerfully awaiting the

.
sign indicating God will which may may not

be
or
given
,
,
's
bishop gift
of
of
the invitation and the benefactor

in
.
NEW BOOKS
THE CATHOLIC WAY . By Theodore Maynard . New York : Appleton
Century -Crofts . Pp . xvi, 302 . $ 3.50 .
A book by Theodore Maynard is always something to look forward to
with pleasure . He is an authentic poet , an interesting and reliable biographer ,
and his historical writing shows that he knows his way around among sources
his
and possesses the skill to organize material wtih competence
.
The Catholic Way
of
as
layman
it
view the faith exists America
in
is
a
's
today Being convert Mr Maynard understands Catholicism looks
to
,
how
a
.
. his
his
an
non Catholics And since education extensive one and
is
faith
,
-
.
he
authority layman thinks about the
on
ardent can write with how
,
a
Catholic religion America present
at
the time
in
. .
be
undertaking
an
an
There are difficulties The author cannot
in
such
He has
his
exposition must not satisfy
be
obscurantist and latitudinarian
to
;
.
he
be
theologians every degree and To may appear
of
conviction some
to
.
watering down truths which permit no suggestion compromise
of
On the
.
he
he
other hand talks like man spiritual strait jacket will repel
if
in
,
,
a
many who suspect that Catholics are intellectual slaves Mr Maynard has
, .
.
avoided the pitfalls and held course that orthodox frank and interest
to
is
,
a
ing The reader feels that here vital book with something important
to
is
a
.
by
say man who knows how say well

to
it
a
.
of
When one begins select chapters outstanding merit difficulty arises

all to
,
a
the
the
this sparkling book seem

of
from fact that twenty three chapters

-
deserve special mention Considering the circumstances which American

to
in
.
Catholics live the chapters that will perhaps prove most stimulating are
,
:
the Spirit
of
The Protestant Dissatisfaction The Church The Life The

,
Life Discipline and Intellectual Freedom All these provide much

,
of
of
food
,
for thought concerning present conditions

.
getbe are
read with profit

by
be
This book can non Catholics who curious

by to
-
just what the Church especially America will relished

is
in
It
know
,
many Catholics who think they know their faith but who will new lights
,
job
can
helpful priests and

It
be
on
old truths teachers whose

to
also
is
it
.
May
old
explain religion young and prove

be
an
excellent
to
to
to
also
it
.
for
of
corrective the warped views readers whom Paul Blanshard has duped
.
The Catholic Way will

be
required reading
It
this reviewer hope that

is
's
for college classes religion

in
Holy Cross Abbey ABBOT LEONARD SCHWINN

.
.
By
The CATHOLIC CHURCH AND GERMAN AMERICANS Colman Barry

,
.
J.
.Pp
Co
xii
Publishing
00
Milwaukee Bruce 348

,
O
.B
$
6
.S
.
.
.
.
:
the
During after the Civil War vast numbers

of
decades Irish and German

,
NEW BOOKS 167
Catholics emigrated to the United States . The total
for
the 1890 alone was
's
the
000
and
did
700 While the Irish not forget political religious struggles
,
.
linguistic barriers hampered their assimilation Germans
no
of
their homeland
.
the other hand clung their native tongue and inherited customs
on
to
to
.
Whenever they could they established parish schools which combined religious
instruction with language study Implicit their attitude was certain
in
a
.
of
resistance Americanization Criticism this waxed strong Irish
in
to
"
.”
Catholic circles and was of with vigor Father Barry
course responded
to
,
.
has written remarkably well informed and judicious history the resultant
of
a
-
controversy He has had access the pertinent diocesan archives and has also
to
.
German sources But although this scholarly book greatest

on
drawn
its
,
is
a
.
merit lies affords that issues which quarter
of
the demonstration
in
it
a
century ago could hardly have been discussed without violent partisanship can
one might
as
presented with objective
be
now calm Such critical comment

.
the
on did
Father Barry
of
offer would deal with matters which scope study
's
not permit him discuss full Thus seems me that his comments
do in
to
it
to
.
all
do
of
the Hecker controversy not complete justice aspects that
to
unfortunate quarrel
.
Barry had done

no
however Father more rehabilitate Peter Paul

If,
than
Cahensly who has generally
of
viewed through the eyes hostile polemical
,
been
great service This dauntless little man
he
writers would have performed

,
,
a
who addition running business and sharing bravely the resistance

in
to
in
a
far
Bismarck Kulturkampf was pioneer social worker and sighted
to
-
's
servant He was neither conspirator German chau

of
the Church nor

a
a
.
"
”
for
fought
he
of
vinist Almost singlehandedly the amelioration the often

.
dire conditions under which immigrants left for America He thought always
.
by
universal Catholic terms proved his endeavors

to
as
create associa
is
in
his
of
tions for émigré aid number countries That name should have
in
a
he
been bandied about loosely the fact that was made responsible
so
due
by to
is
too
or
for every vagary rash utterance often not circumspect spokesmen

the
for Germans Father Barry

the United States ability Now thanks
to
in
,
.
's
of
and effort one has portrait singularly devoted man whose memory
is
,
a
To
inspiring argument
be
of
sure this portrait chronicle

in
embedded
,
is
a
.
and intrigue which saddening Perhaps we can learn from that reason
is
it
.
ableness and fairness are also virtues

.
Hunter College GEORGE SHUSTER

N
.
.
.
By
by
de
THE CHRISTIAN DILEMMA Pol Translated

W
van
D
, D
H
.
.
.
.
.
.Pp
Hall Philosophical Library

of 75
van New York xviii 299

G
$
4
:
.
.
.
.
This book the main translation from the Dutch edition 1948
in
,
is
a
the
for
us
the English
he
but author tells that edition has rewritten the last

up
bring
an
hundred pages order the work He

to
date has also

to
added
in
.
appendix on the cardinal difference between a word - revelation and a reality

revelation . Dr.
de Pol writes van from personal knowledge and experience ;
the
he himself was brought up in
he
Reformed Church and later passed
through Anglicanism before entering the Catholic Church With this back
.
the
Catholic University
at
ground priest and professor
of
as
and now
,
the
tell
Nijmegen
he
of
us
has much value concerning oecumenical
to
,
movement
.
movement largely that Christians are confronted with

It
due to this
is
Though part
no
the Christian dilemma the Catholic Church takes official
.
of
the World Council Churches Catholics and Protestants are meeting
in
, ,
entirely new way the spirit
of
an
one another not contradiction but

in
in
by in
understanding That the tragedy position deeply
of
of
that felt
is
this
.
all
the common experience who have attended oecumenical meet

is
of of
those
the
Holy Spirit realizing
of
sin
ings This indeed the work the
It
is
is
a
.
.
of
separation Catholics have duty try understand the position and
to
to
a
.
true teaching
of
other Christian bodies and here this book most valuable

,
is
.
of
The eight chapters are full appreciation and information together with
,
just measure most important are Catholicism and
Perhaps
of
criticism the
a
:
.
the
Faith Psychological Obstacles

of
Protestantism The Content These

,
.
is are
the
whole mainly concerned with European Continental

as
and book
a
excellent and understanding chapter

an
on
Protestantism but there
. ,
the
Anglicanism The last chapter

on
Catholic Church and the Oecumenical

,
great practical importance
be
on
Movement This book should
of
the
,
is
Catholic seminary
of
shelves every
, .
Augustine England BEDE WINSLOW

St
Abbey Ramsgate
,
.
.
.
's
By
CHAUCERIAN ESSAYS Gordon Hall Gerould Princeton Prince

,
N
:
.
.
J.
to .Pp
ton University Press

00
103
$
2
.
.
.
.
pleasure
read the mature and understanding
of
It
indeed work
is
a
his
of
scholar who after many years teaching Chaucer has here recorded con
of
sidered judgment and appreciation number problems the Canterbury

of
in
a
Tales and other poems Throughout the reading

of
these essays the reader has

.
the
secure feeling that Professor Gerould understands Chaucer This

is
.
the
particularly gratifying
of
one Too many people

as
same faith Chaucer

to
his
misinterpret Chaucer simply because they

do
not understand the truths

of
an
integral background his poetry

to
faith which form such

.
Professor Gerould puts this another way the first essay this volume
in
in
,
at
of
Chaucer Calendar Saints The notion that Chaucer was best

a
:
"
's
feeling has
by
Laodicean religious the past been fostered some scholars

in
an in
see
who
of
of
have been unable that amused tolerance the frailties

to
the
not inconsistent with spiritual aspiration Religion meant more

is
flesh
.
.
.
.
.pp
than formal adherence certain beliefs and practices The

to
to
him
3
-4
(
)
.
"
NEW BOOKS 169
most convincing proof of the genuineness of Chaucer 's faith , Professor

Gerould
, which
the
the
finds the Invocacio Mariam forms a part prologue of
to
in ad
He the noblest and most beautiful pas
of
Second Nun Tale calls
it
one
"
.
's
sages devotional poetry our tongue
of
in
.”
With regard Chaucer handling
of
of
to the lives the saints and other
's
rather flippant man
as
things sometimes what appears moderns
in
to
sacred
a
ner Professor Gerould significant comment bears repetition Legends
,
's
“
:
of
devotional spirit No
be
were tales devotion and were accepted
to
in
,
.
question about validity
of
the historic the events related would have troubled
any medieval reader One did not approach
of
the mind them with critical

.
for
lay the justice with which they

sensibilities awake the truth of them
the in
,
aspirations
of
of
be
mirrored some the loftiest human heart One can
for
playful about sacred things only one thoroughly
if
believes them there
is
flippancy the playfulness
no
then
in
p
6
.
.
(
)
”
this most significant essay Princeton professor

emeritus shows that
In
the
,
for
Chaucer references the saints are the most part casual and that their
to
's
names came naturally mind He finds nothing significance of

the names
to
in
.
the poet uses other than that they are names saints known
of
the cultivated
to
,
layman the period Perhaps interesting

of
of
some the most references are

.
what Professor Gerould calls oddities that references which are un

is
,
,
"
particular interest
be
explainable today One
to
of
such reference should

.
of
depiction Monk disapproving

It
as
Benedictine readers Chaucer the

is
's
.
or
seint Maure seint Beneit No one has discovered what

of
of
the reule
“
of .”
St
basis Chaucer had for connecting the name Maurus with the establish
.
might
be
the
or
any other
of
ment Benedictine Rule suggested here that

It
.
the
the light
of
possibly Chaucer made the allusion currency

of
the eleventh
in
it by
Maurus
St
century
of
Vita Pseudo Faustus which Professor Gerould

-
.
mentions but discards because spurious and that referring the

to
in
is
),
he
no
Maure attributing the adoption

or
doing
of
reule seint more than

is
"
"
of
of
not the formulation Rule France

St
the establishment the Benedict

in
(
.
St
Maurus
on
the Vita
of
the basis
to
: .
of
The other essays this volume are The Social Status the Franklin
in
",
“
the
of
The Vicious Pardoner Some Dominant Wife The

of
Ideas Bath
",
,
"
"
”
“
of
of
Serious Mind Chaucer and The Limitations Chaucer The study

",
"
the ."
of of
of
the social status the Franklin reveals another way wide range
in
Professor Gerould knowledge and researches He corrects number

of
a
.
's
he
misconceptions belongs
of
of
the status the Franklin and shows that the

to
gentry gentleman very good

of
landed with the title which was

of
class
,
a
(
social position
.
The common approach the interpretation the Pardoner lends

to
of
sense
-
will
be
considerable merit Professor Gerould judgments but there many

to
,
's
set
dissatisfied with his approach He has completely aside the interpretations

.
of other scholars because they have seemed to him largely mistaken . Instead
he has attempted a fresh and careful reading of the text . His conclusion is
has
the
presented inebriety
of
of
an
that Chaucer imitation state the person
at in
of
He
of
Pardoner one time
or
us
drunkard most have met
is
the whom
a
.
"
all
another who calmly and sometimes tearfully tells stranger casually
to
,
a
Only
an
of
of
this drunkard talent aware his
it is
encountered actor
is
and
62 .
has
gifts Drink has not only loosened his tongue thor
so
but
,
.p
.
(
)
”
him
oughly moral
he
befuddled that when the tale Chaucer takes
to
comes
,
"
"
the
this
tragic irony
be
of
To
over lest the narrativemarred extent Professor
,
.
he
at
Gerould thinks Chaucer has sacrificed dramatic propriety but loss
is
a
explain Chaucer shifted the tone from dramatic verisimilitude
to
to
how
dramatic formalism without breaking the continuity
.
the
of
Professor Gerould does not admit that discourse the Pardoner follows
of
the pattern the medieval sermon chiefly because lacks orderliness and
,
it
This latter might
be
contains much that unbecoming sermon contested
is
to
a
.
grounds person anything
on
the that can find almost the medieval sermons
in
,
a
even the jest about the effect cheap and strong Spanish wines
on
other wines
of
Of course
65
stored near them Professor Gerould admits that Chaucer

.p
,
(
)
.
the formal pattern the sermon very well and that give
of
he
was able
to
knew
the
of on
discourse verisimilitude that very account

.
of
His study the Wife Bath leads the conclusion that Dame Alison
to
of
one the best integrated characters fiction He concerned with her

in
is
is
.
principally and maintains that the study

of
of
characterization the sources her
the
and
courtly love
of
tale elements indeed valuable but has tended
to
,
is
overshadow the character Chaucer created

.
use
The Serious Mind
of
of
study
on
The essay Chaucer the Chaucer

is
a
"
“
of
makes expressed with restraint order awaken the reader pity

in
to
events
.
's
Pity almost always softens the mood tragedy
of
Gerould maintains Professor

.
Troilus and Criseyde not his long

by
that we stirred pity Troilus

to
are
in
by
Criseyde
of
speeches but the course events through which we follow him

,
arouses our pity because with all her good qualities she nevertheless falls into
by
perfidy brought
of
on on
her lack steadfastness

a
.
of
The final essay The Limitations Chaucer sane sober and just
,
,
is
a
"
“
appraisal
of
Chaucer art poetry Professor Gerould rightly emphasizes

of
, .
's
his
especially nature
his of
the traditionalism Chaucer treatment

in
in
verse
. .
's
he
point out that this was not

of
But quick the detriment poetry

to
to
is
good have Chaucer limitations discussed

is
It
to
.
's
the
of
The achievement poetic art constantly eyes

to of
Chaucer before
is
's
of
the reader this volume and every reader will find himself indebted
,
the
the
poet had
on
Professor erould emphasis what say and skill which

to
(
's
he
Naye beauty what said

to
.
01
Benedint College TIMOTHY FRY

.
.
's
NEW BOOKS 171
Xvi
CHAUCER . By Raymond Preston New York : Sheed & Ward . Pp . 325
.
50
$
4
.
.
28
Here about Chaucer that natural and Chancer
as
book serene
is
is
a
a
for interpreting
at
himself was purpose
of
fresh look
It
takes Chancer the
a
.
his
by
poetry the going
modern reader This examination not achieved
is
re
to
-
.
six
back hundred years Chaucer twentieth century reader cannot
to
era
,
A
's
-
may read
he
except fantasy become fourteenth century reader but
in
;
,
a
-
Mr
the
too
century wise antiquate
to
fourteenth book Preston reader
If
,
is
-
.
.”
in he
the
too
wise modernize zenius He guides somewhere

to
is
also the reader
.
he
between where brings Chaucer life
to
Mr
of
Preston describes those figures the past and explains those medieval
.
understanding
of
ideas that are relevant modern Chaucer Ovid Dante
to
,
a
.
de
Lorris well
St
de
Guillaume Meun
as
Boccaccio Thomas and Jean
—
,
,
.
the
all
as
pages
of
the others who influenced Chaucer come alive this
in
-
book Allegory asceticism courtly love mysticism preaching and Scholas
,
,
.
ticism are all elucidated with light touch Mr Preston does not wander
a
.
the
He
in
labyrinth
of
into tortuous Chaucerian criticison does not for
,
speculate
.
the medical history
to on
on nor
of
stance the sore the Cook shin

,
,
's
attempt
he
of
does determine the type medieval guild the Five Guilderen

belonged He great importance
of
of of
knows none itseli

to
this
in
is
"
."
.
parody dialogue
on
The book opens with the form some other
in
,
,
a
The greater part

of
and somewhat different extremities Chaucerian criticisen

.
the
de
of
work given over Troilus and Crises

of
consideration and
to
is
all a
The Canterbury Tales the author credit that here where com
to
It
is
's
.
mentary has been prolific avoids doubling the tracks earlier agents
of
he
so
"
."
of
us
The author plunges

at
into the center Chaucer comic vision once

,
's
few
he
For
an
human and timeless introduction

as
Chaucer
to
serves
;
he a
.
of
us
for most suspect serves widen and deepen our friendship with
to
,
,
I
comic genius who thought love should make man happy Mr Preston
a
of
us
that we may
his an
ear with him

so
invites hear the tones

to
bend
,
"
the
of
poetry clearly
the of
Chaucer
as
as
certain passages the tones most

(
's
)
recent verse language

in
."
Frank
St
John University Brooklyn KUNKEL

,
L
.
.
.
.
's
CLASSICAL INFLUENCES RENAISSANCE LITERATURE Martin Classical

IN
XIII
By
Lectures Vol Douglas Bush Cambridge Mass Harvard Uni

,
.:
.
. .
.
.Pp
60
versity
50
Press
$
1
.
.
.
at
Though there was delay publishing these two lectures given Oberlin
in
,
a
up
College which make this little book their value unaffected

in
1947
is
the
by
or
intervening publications
of
by
either passing time

long recognized
his
of
The name the author for authoritative work

in
,
warrants one expect

of
Renaissance literature sound evaluation classical

to
,
a
. Mr.
the
influence in that era . And one is not disappointed Bush shows that
of
Renaissance movement the fifteenth and sixteenth centuries was not sud
a
revival the classics but rather the brilliant climax 2000 ear
of
of
den
a
"
"
-y
are
of
us
old historical evolution some whose impulses happily still with
.
the critical spirit antiquity
of
The first lecture deals with worked
as
it
of
knowledge some central principles
of
out the field with consideration
in
a
telling
of
of
and literary theory the rediscovery
In
of
education the classics
,
.
of
real appreciation the occasional contempt
of
there note very
instead
is
, ,
a
for those who kept alive the works
of
Latin literature the Middle Ages
in
of for
with monastic copyists singled out special gratitude The second lecture
.
at
looks more directly the literature the period and the classical influence
at
We
of
on
well
as
as
form style and content see the clash the fusion
,
.
Christian and pagan together with the rising
of
ideas forces scepticism and
,
century
of
which dominate
so
naturalism much twentieth literature
.
for
ready
an
This not easy book not the sort teacher would turn
to
,
,
is
a
practical cross references But does repay one who seeks more than surface
it
.
resemblances between the ancient classics and Renaissance literature for
it
,
is
of
thought originating
of
study vigorous currents and schools antiquity
in
,
,
a
persisting through the intervening centuries that somehow gained new

,
the
of
momentum the fifteenth and sixteenth centuries
In
the chaotic
in
face
.
system now prevailing education the author evokes nostalgic regret when
in
,
he
all us
tells
:
up
students were brought the same body

on
literature and study

of
,
.
.
.
literature meant literary historical political ethical and

of
that unified
,
a
,
metaphysical knowledge and understanding impossible exaggerate
to
the
It
is
.
significance the fact that all educated men including scientists held the classical
of
a at ,
heritage they had any rate started from

or
common that common

in
a
,
experience and were united by solidarity stronger

of
and outlook universal bond

,
the
some ways than such dividing forces Reformation and rising nationalism
as
in
.
broad highway
do
not mean that all men thought alike But there was
a
I
.
.
.
.
on
that all men travelled and both those who stayed and those who departed
it
,
from knew where they were going

it
Pauls Priory LUANNE MEAGHER

St
SISTER
.
.
By
THE
OF
FORMATION THE NEW TESTAMENT Sparks New

D
H
F
of 3. .
.
.
.
.
Pp
Philosophical Library
00
York 172
$
:
the University
by
This book non Catholic professor theology

at
of
, ,
the
Birmingham aims placing New Testament writings their historical

at
in
context and relating the religious life and thought which they
to
them
in
the
It
us
were written would extent which they owe both

to
show form
.
the
of
and content actual situations and issues the developing life early
in
to
simple
be
no
Church The author states that the book claims more than
to
a
"
.
introduction designed for the reader who beginning the subject

,
is
."
Of great understanding the mentality

of
help the author the

in
is
NEW BOOKS 173
Bibliography that he lists on four full pages . Not a single Catholic writer
, while Dibelius , one of
the
is mentioned such writers as Martin leaders
in
the Formgeschichte thought are given great prominence
of
School rationalistic
,
Excellent critical and scientific writings
by
and high recommendation
, .
by
Catholic scholars are ignored while opinions held with good reason almost
,
in all
inconsequential
If
Catholic critics are passed over the author believes
as
.
the
the
divine inspiration
of
he
New Testament books never mentions
,
Rather one gets the impression that the books were written purely
in
,
it
a
.
natural way Inerrancy hardly this author who bluntly
of
too tenet
,
,
is
a
.
sets forth apparent discrepancies Sacred Scripture without making
an
effort
in
or
at
explanation countless places the decrees
of
reconciliation the
In
.
Biblical Commission are implicitly rejected although these decrees were
,
formulated only after most careful investigation and study for example
St So
, . ,
,
of .
the
what teaching Paul
on
the Commission has decreed about the
the
dating reliability
of
imminence Parousia about the order and sources

,
the
the
Gospels implicitly opposed

of
While certain traditions regarding

,
is
are upheld other well supported traditions are

of
human occasion book

. ,
a
-
frequently Much study has undoubtedly
as
brushed aside unreliable gone

but
into this book was study divorced stabilizing authority

the ,
from and
it
grounded nineteenth and early twentieth century

of
rationalism the late

in
.
One feature about this book encouraging and interesting the
is
It
is
.
of
writer insistence that the New Testament not the predecessor the
is
's
Testament has grown

up
Church but that the New rather within the Church

,
.
was the Church which after long and protracted discussion laid down
It
, ,
a
“
the
of
what books New Testament should consist Consequently whatever

. .
..
the
authority attaches Testament not inherent but rather derived

to
New
is
see
directly from the Church And any view that would the New Testa
in
.
ment divine deposit coming

of
self contained down out heaven from God

. ,
a
. '
'
-
We have
the
right
of no
of
plain day either

to
contradiction facts
to
is
a
-
.
.
or
Testament interpret independent authority

as
receive New
to
the
, ,
,
it
always was and necessarily always must

to or
nothing less
be
still
as
It
it
,
,
is
the
more than Church Book this principle had followed out

If
been
'
.'
's
set
by
its
logical consequences the writer this study would have forth ideas
,
quite different from those that were actually expressed

.
Westminster Abbey IGNATIUS HUNT

.
.
By
THE MAN Romano Guardini

by
FAITH AND MODERN Translated

.
.Pp.
vii
Forsyth
75
Charlotte New York Pantheon Books

,
166
$
2
E
.
.
.
.
:
Its
be
This bcok may masterpiece purpose restate the eternal

to
called
is
a
.
of
of
verities the Christian faith terms contemporary life and experience

in
.
As
theological tract
no
jacket says challenges each

it
the abstract
,
is
it
:
“
individual personal thought and action

to
."
The Faith and Modern Man consists of twelve essays published by Msgr .
the
Guardini in Germany before Nazis took over Among the subjects treated
.
are adoration revelation providence dogma purgatory Satan the saints
,
:
.
These brief essays are excellent different ways some because they enunciate
in
:
insights supernatural truths knowledge
as
of
the difference between
,
such
and faith existence and life earthly reality and transcendence natural
,
,
experience and revelation outward action and adoration heresy and dogma
,
the
practical applications
of
nature and grace some because author truth
of
;
's
Msgr Guardini has written
the spiritual life poignantly inspiring book
to
a
.
.
To read will make one not more prudent for the next time but wiser
,
it
“
for
's all
time The chapter that impressed me most God Dominion and
is
's
.”
“
Man Freedom
of .”
The tragedy the superficial levels
of
he
on
modern man that lives life
is
worshiping the Living God worshiping
he
of
and phantom
,
instead
is
a
[
]
"
which drawing him down into the world Modern man does not realize
is
.”
him
Spirit and spirit
he
the
garden delight within

of
that carries where
“
can
meet The Faith and Modern Man for long time come will help
to
a
.”
by
all
develop power which subdue hostile spirits which after
to
to
have
a
very definite limits

as
From this the author concludes comes the

,
,
“
“
.
"
victory Paul Epistle

as
Christian confidence we find expressed

it
to
in
in
's
's
the Romans
.
Seton Hall University Paul SiH

.
.
By
by
Avila Marcelle Auclair

OF
TERESA Preface André Maurois

.
: .
.
Twenty
by
Translated Kathleen Pond New York Pantheon Books Inc

,
.
Pp .
xv
, 95
illustrations 457
,
$
4
.
.
.
of
we not known Marcelle Auclair Avila would

it
before Teresa
If
had
's
us
most charming and remarkable women

of
of
have convinced that one the
all
be
the noble lady Cepeda

de
ages was Teresa Ahumada later known

to
,
,
St
of
St
as
of
Teresa Avila better Teresa Jesus

or
,
,
,
.
The biography chronological following

on
the saint from her birth

at is
,
28
of
March Avila the city Alba

at
1515 santos cantos her death

to
y
,
, ,
",
"
far
being
de
on
Tormes October 1582 Yet from mere historical

is
it
4
a
.
of
brings the past extraordinary

an
account events Rather life with

to
,
it
.
vividness and with comes Teresa herself all her interesting vitality and
in
it
,
versatility
.
the
original
of
The French the book was published 1950 under title

in
by
La
de
de
Vie Sainte Thérèse Avila Éditions Seuil Paris

,
D
'
.
his
Preface the work André Maurois refers Carlyle statement

to
to
In
's
that well written life rarer well spent one Marcelle

is
even than
a
a
-
art
of
of
Auclair book one rare works reflects the culture and

It
those
is
.
's
NEW BOOKS 175
atmosphere of sixteenth -century Spain . The author has literally followed in
the footsteps of the saint ; by special authorization XII
she
of Pope
Pius was
permitted Spain thus drawing the living
on
enter the Carmelite cloisters
to
in
,
tradition that St Teresa left her daughters the Carmelite nuns
,
.
of
all Spanish girl high
of
Teresa possessed the ardor and attractiveness
no
extraordinary personality that appealed royalty
an
birth She had
to
less
.
see
people We great practical wisdom
of
as
common her woman
to
than
a
.
sound judgment activity
of
an
and intense charm and humor She was
,
, .
efficient organizer inspired psychologist writer ever the gay
of
an
note
,
,
a
all
warm friend most truly human but beyond this the mystic loving God
,
,
of
and beloved Him

.
the age twenty one She spent
of
Teresa retired into Carmelite convent
at
a
-
.
ten
more than years trying reconcile the two extremes the spiritual life
to
in
As
and worldly pleasures and satisfactions
on
on
the one hand the other
.
to she
most extraordinary and profound soul experience
of
the result set her
,
on a
by
foot firmly the road sainthood She was called Christ
to
reform
.
her order and she founded eighteen convents primitive observance known
of
the religious life

of
of
as
convents Discalced Carmelites She revolutionized

.
the highest contemplation

of
her time and infused into virtues She

it
the
.
organize finance and administer her foundations and govern
to
to
had feed
,
subjects All this she accomplished

of
some hundreds time when women

at
a
.
few
no
enjoyed prestige and had resources The great Foundress governed

.
might have
of
with the same breadth vision and careful attention detail she
to
she had had both wealth and power

at
shown her disposal

if
The actions and writings perfect harmony

St
of
Teresa are with the

in
.
of
age which she lived The great conquests the time find her counter
in
at in
a
.
part the spiritual plane the secret point

on
She discovered which contem

.
no
plation and action meet where the two are

can longer divided but
,
inseparable where Infinity the same time

at
adored and served

to is
,
.
of
be
true woman not one her least

St
Teresa never ceased

is
It
a
.
great personality must

be
merits have shown that complete every

to
in
a
no
way contemptuous
of of
sense and that saints are small human character

in
istics One tempted ask what woman Teresa caliber might

to
is
's
.
its
its
accomplish our modern age with widespread materialism and woeful

in
spiritual standards
of
lack
.
for
Those who really good biography type will not only

of
seek that
a
and edify
move the readerbut greater and more generous
to
entertain also
a
his
for
own spiritual possibilities will grateful

of be
of
realization Marcelle
The book has the spirit
of
Auclair Avila
of
Teresa the saint herself and

's
what she implanted her reformed Carmel love humility obedience and
in
,
-
work
.
Colegio Guadalupe Mexico MOTHER MILDRED KNOEBBER

,
,
D
F
.
.
.
SAINTS WESTWARD . By Donald Attwater . New York : P . J. Kenedy &

Sons. Pp . x , 130 . $ 2. 50 .
all
By no means including the Western hemisphere who have
of
the saints
Mr
all
or
been canonized even whose cause has been introduced Attwater
.
Its
has written lively and interesting little book closest counterpart
is
a
; .
by
Sanctity America but where the Apostolic
Archbishop Cicognani
Delegate in
confines himself strictly the United States and includes many
to
omitted here Donald Attwater takes Central and South America and
in
,
,
all
trying compass the facts however briefly touches only upon
of
instead
to to
,
his
those that serve make subjects become alive His most stimulating
.
study perhaps Gregory Lopez
of
that that was his real name who
if
is
),
(
as
popularly
he
hermit Mexico known
as
lived where Blessed

in
,
is
no a
”
him
though place The biographies
of
formal beatification has ever taken
,
.
few
do all
too
instances only
of
or
them brief are page long
so
short
a to
—
,
in
a
a
the saint justice and they vary merit But taken
as
good deal
—
in
a
.
impart that
to
whole they are admirable summaries and have information
in
be
its
details will most people

of
some unknown
to
.
Mr Attwater has previously been one
of
of
the editors the revised
's .
his
the Saints and has produced Dictionary
of
Butler Lives own Saints
of
Catholic Dictionary doing

as
as
well that most useful compendium
in
,
,
A
wide range knowledge He of still

he
which has possessed himself

of
is
a
.
his
known for the East

of
of
better studies the dissident bodies and their
What might
be
Catholic counterparts specially commended here the good
is
.
he
shows when dealing with the injudicious forms practiced

of
sense asceticism
by
of
Lima and Mariana Quito they are among those

as
of
such saints Rose

;
Butler described matter for wonder rather than for imita

as
whom Alban
“
Saints Westward despite very useful purpose

be its
tion gaps should serve

,
.
.”
all
What lacking supplied enlarged edition

an
could after which

in
,
,
is
it
we shall eventually
be
be
hoped given
to
is
Port Washington New York THEODORE MAYNARD

,
.
.
VIE
Essai historique Par

.Pp au
Pie De Riese
SA
SON OEUVRE Vatican

I,
,
.
.
X
P .
:
portraits
Fr
Pierre Fernessole Paris Lethielleux Avec 250 453

.
.
.
.
:
.
.
the
Giuseppe Melchior Sarto from

as of
This book records the events life

his in
,
at
of
his birth Riese 1835 until election pope under the name Pius
in
X
of
1903 Another volume dealing with the years his pontificate from 1903
in
,
,
until his death follow

to
1914
in
is
, ,
his
the
an his
purpose not
to
Introduction author makes clear that

it
is
In
literary biography but

or
an
write edifying story historical essay com

,
a
by
pletely objective and well documented He wishes trace step step the
to
.
led
Giuseppe Sarto desperately

of
external events which the rise humble

,
to
,
a
the
lad
the priesthood the episcopacy and finally

to
poor village
to
then
to
,
,
NEW BOOKS 177
highest office of the Church . He also follows the interior preparation and
progress of the future saint, showing how he was supernaturally orientated
his
calling
by
for high Divine Providence
.
On the whole Fernessole succeeds his attempt His book erudite
in
M
is
,
at .
.
scholarly and the same time interesting informative contains
It
and and
,
as
numerous illustrative anecdotes but the author careful label them
to
is
such
,
and not confuse the historic with the legendary The principal source
of
to
.
of
the process
of
of
his work was the official documents beatification Blessed
Many secondary
of
he
Pius which had access the archives the Vatican

to
in
,
.
Msgr Marchesan
by
et as
sources were also used such the life written Italian
in
,
, ,
.
Dr Luigi Daelli
of
Papa Pio
nella sua vita nella sua parola and that
,
X
.
Pio Cenni biografici
,
X
the
Occasionally the French point
of
view of author makes itself evident
,
pp
of
the report but generally
50
for instance
as
the conclave 205

in
M
,
,
(
)
-
.
.
Fernessole fair and unbiased Those who this first volume will un
is
read
.
the
doubtedly publication
of
forward the second When the work

to
look
is
complete will well into English . may
so
it
deserve translation that

,
, reach
it
wider public
a
Donnelly College SISTER JEROME KEELER
.
.
HE Was By Raphael
of
GOOD SHEPHERD The Life Blessed Pius

A
X
.
Grail Pp
St
Paper
79
Grashoff Meinrad Ind Press Illustrated
,
,
C
.:
.
.
.
.
.
25
$
.
.
the
Much has been written about Blessed Pius during past forty years
X
.
Scholarly treatises and interesting biographies have appeared various lan
in
his
guages setting forth life work and holiness and these turn have been
in
,
translated into other languages

.
the
The present pamphlet important events

of
brief sketch most

in
is
a
The style
is his
by
life supplemented amusing anecdotes and edifying stories

,
.
no
informal and chatty but this way detracts from the seriousness
of
the
in
,
subject the respect due the person about whom the book written
It
is
or
to
will appeal many people grown ups well

as
adolescents who have neither

as
to
,
-
the
go
time nor the inclination through longer and more impressive volumes
to
.
for
the
will accomplish evident purpose which was written

It
for it
to
—
also
of
spread devotion the servant God and obtain prayers his canonization
to
Donnelly College SISTER JEROME KEELER

.
.
By
Frenaye
by
HEAVEN AND EARTH Carlo Coccioli Translated Frances

.
. .
.
Pp
Prentice Hall
50
New York 318

$
3
:
.
.
particular interest English trans

of
This novel the first appearance

as
is
in
of
thirty two ear old Italian writer

of
of
lation the work veteran the

,
a
a
-
-
-y
Italian resistance movement whose five previous novels have attracted favor
,
178
The story priest
of
on
able attention from critics the Continent search for
It '
.
s
God Heaven and Earth written with dramatic intensity successfully
is
.
of
conveys atmosphere But the promise
of
an
violent conflict
its
early pages
.
incipient Bernanos goes un
for
or
which suggest part
as an
Greene the most
,
fulfilled and the author more and more superimposes his own private
;
dis
the
theology the teachings results become increasingly
of of
on
the Church
,
the
satisfying and the failures book more pretentious
the
of
The life Ardito Piccardi priest Italy
of
Don north
in
,
,
diocesan
a
by
means excerpts from diaries letters and
of
unfolded combination
,
is
so as a
-
well straight narrative assembling the
as
of
reminiscences This method
,
.
portray the central character from different points
of
material
as
to
used
,
the
nevertheless makes for some unwieldy breaks presentation and
in
at
view
,
times gives jerky and fragmentary effect the writing Don Ardito
to
Because
a
.
he
his life primarily struggle with
as
battle which locked Satan

in
is
sees
in
,
a
the
Developing
he
an
of
shows unusual preoccupation with problem evil
.
this point the book treats the three ways
he
which consecutively
to
seeks
in
,
,
of
conquer the powers darkness First in

the forlorn little mountain village
,
.
for
he
he
which assigned tries find salvation himself and his

to
to
flock
,
is
law
his
un
of
through His rigid

an
extreme veneration the fiery zeal and
,
.
bending asceticism bring him reputation for sanctity which becomes more
a
fixed when miracle worked through his intercession The priest un

is
a
's
.
Everything we
do
compromising
be
views however Few shall saved
in
,
.
.
.
.
by ("
sin
or
life untempered any mercy compassion make impossible

,
,
this
to is
it
)
”
he
for him aid those most need and when sustains great failure
in
his in
;
up
for
young atheist who help gives

of
he
the suicide come
to
had him
,
a
of
parish and looks for new means winning the battle against Satan .
his
almost wholly
of
life Don Ardito comes

phase depend
In
the second
to
As
upon intellectual weapons the struggle against evil director of

in
a
.
urban center during World War

he
an
fashionable social club moves

in
II,
his
his
by
others and molds their thinking

of
the brilliance speeches and

fail
too
writings When intellectual weapons his effort avert moral

to
him
in
,
,
.
the
him
tragedy for those who approach great need Don Ardito comes
in
to
,
he
the
conclusion that his lack love that not only must come love sinner
to
is
Apparently
of
sin
but also strangely love the the acceptance

it
this
to
is
(
Christian principle
of
of
unorthodox variation basic which the mind

—
in
a
the
the
author brings ultimate spiritual victory priest Still holding

to
to
,
-
.
all
appearances not only that we must learn love God men but that
to
in
,
He reprisal
up
men Don Ardito goes out give his life

to
execution
in
,
is
a
"
and thus save his partisan companions

.
Throughout the book the portrayal spiritual adventure

by
of
marred the
is
far
concepts that are surely heresy not only

is
It
introduction not
of
from
.
the
at
the spiritual level however will disappoint

on
that book readers who

,
,
NEW BOOKS 179
first find it inviting . Artistically , , fails in of central
its
too it the delineation
he
character Don Ardito not hero who will evoke sympathy nor does
is
,
a
. the
the novel seem real
of
ever course
in
.
Paterson New Jersey Mary ALICE SLATER
,
.
.
By
Pays No
by
HEAVEN DIVIDENDS Richard Kaufmann Translated Eric
50 .
Pp
Mosbacher New York Viking Press 310
$
3
:
.
.
.
.
.
.
Heaven Pays No Dividends predominant note despair story whose
is
is
a
.
Its
few
philosophy summarized the lines from which the book derives
in
is
by
an its
They are words addressed the book Rodie Stamm
of
title the hero
to
,
.
do
anything good because you believe ought
be
older friend Never
it
to
.
“
do do
do
anything because others Be selfish you
you do
done Never good
it
If
,
.
.
you
do
do
do
want you want
' to
evil Don
If
to
,
because because
it
of it
't
.
.
To
good because you think heaven expects you heaven matter
it
it
a
s
.
no
of
complete pays
do
indifference what you Heaven dividends
"
.
.
This novel was translated from the German and gives but
us
vivid
of it
,
a
picture Germany from the time
of
unpleasant life the hero childhood

in
,
. 's
World War the postwar period
up
or
prior
so
decade The main

to
to
II,
a
, of
characters with the possible exception Rodie father are guided almost
,
, ,
's
all
by
exclusively passion greed selfishness and immorality treated with

,
a
very fatalistic attitude Rarely any reference made religion and
to
calm
is
,
superficial and almost mocking manner

at
when done times

is
in
it
it
is
,
, ,
a
.
or
of
an
Nowhere there indication faith God for that matter one

in
is
in
,
's
searching
be
fellow man Nowhere fact does there even seem for

to
the
in
,
a
.
all
supernatural The materialistic world with and hardships

its
harshness
.
the only thing that exists

for
to
be
seems man
.
the
all
Although
the book leaves the reader with the impression that
no
did
German people lived and thought

as
Rodie Stamm there doubt

is
,
of by
the picture painted incomplete Surely

an
that the author one there

is
must have thousands Germans who though caught the materialism

in
been
,
its
Hitler
to
regime and live according plans secretly believed

of
the forced
to
trusted and loved God

in
in
,
. .
The book well written The style smooth and rapid the characters
,
is
is
are well depicted Despite these qualities feel that the book was not worth
,
I
.
his
translating The translator would have done better expend efforts

to
.
of
book whose subject matter was greater value

on
a
Xavier University MARY AGNES SCHIRMER

.
.
By
Antonin Sertillanges
by
KINSHIPS Translated the Dominican

,
O
.P
.
Nuns Corpus Monastery Menlo California Mc

of
Park New York

,
:
.
.Pp
95
Mullen Books Inc 234

,
$
2
v
of .
.
.
.
by
This translation work the great French Dominican valuable

is
a
a
addition to the growing family of books for meditation published in this
the
Its
country.
of
of
of
author was one the leaders revival
in
Thomism
of
France having become 1900 editor the Revue Thomiste and producing
in
,
the
during next quarter century several masterly volumes He
on
St
Thomas
.
popular preacher Yet one
at
of
was also the Madeleine and Notre Dame
.
be
his early ambitions was artist and we find Un pélerinage artistique
an
to
,
his
1896 among titles
.
(
influences appear the present book
be
These varied Lest there misunder
in
of
standing type let scholarship
be
about its stated that not work
is
it
,
,
it
a
or
formal meditations two and three

of
of
rather collection
is
even
It
,
,
a
-
.
page essays discursive reflective personal tone free form starting from
in
in
,
of
persons quotation
on
bus ride from seen Paris street from some
,
,
a
a
or
writer Christian pagan ancient modern the wide range known the
to
in
,
,
the
author Yet book essentially religious not merely literary was meant
is
It
,
.
.
daily meditation but
for
at
perfectly
be
be
author
its
afford
to
to
used can
, ,
he
write without constraint since life theological scholarship
of
had
to
ease
,
a
him
behind
.
11 six
as
meditations grouped
12
The result seventy follows Presence
,
is
:
-
(
)
Neighbor Aposto
10
10
17
Providence Union Love Self
,
,
(8
)
(
)
(
)
(
)
(
)
the
For attempt
as
reviewer evaluate these meditations
to
to
late
is
8
.
(
)
all
impossible since that would suppose that he
him
an
task had made them

,
self However single reading done about week has given me desire
in
,
,
to a
a
.
stimulant
to
as
come back book reflection other

to
to
the —
this use
in
it,
a
be
of
words was meant machinery medi
as
small bits start

to
to
used
in
,
,
it
the
tation working pebble dropped into
be
Each essay was meant like

to
a
.
pool the mind stirring

of its
thought
of
farthest shores with waves

of
,
.
way characterizing this book
by
With that me that
it
seems
to
said
,
it
by
will the mature the widely read the experienced

be
welcomed whether
,
lay
its
religious
or
depth
of
There breadth references and some
to
be is
in
a
a
.
the
are
will The problems

by
reflections that best appreciated them those

.
which will have occurred thoughtful mind but Father Sertillanges

to
can
,
a
add our highest suggest nuances possible solutions which had

to
reach been
,
of
His ability special gift his

to
overlooked quote amounts and some

to
,
a
.
phrases have the ring immortality speaking our being

of
of
For instance
,
.
the
Where
at
child sleep with

he
peace world quotes Novalis should

in
a
:
"
Of
his
greater security personality Everyone

of
than father room

in
.” :
?
's
Of courtesy
do
us
fortunately
an
open men not read

to
book know how

;
,
is
the
quoting Amiel When one does not wear gloves nails appear very soon
,
: :"
.”
Of self seeking Do you think my book

do
on
pauperism calculated me
to
is
“
'
-
some good inquired Prince Louis Napoleon Of the multitude

of
friend
a
.”
, ?'
My God ad
at
canst not spare them suffering grant that

its
Thou
—
least
"
by
Thy providence
of
or
vantages equal surpass the subtraction joy permitted

."
NEW BOOKS 181
can
he
fairly told will
be
disappointed
be
he
The reader that not should
try
this excellent book for meditation
.
Priory
St
Anselm BRUNO McANDREW

.
.
's
.
By
the
by
RECTITUDE Antonin Sertillanges Translated Dominican
, ,
O
.P
.
.
Nuns Corpus Christi Monastery Menlo California
of
Park New York
:
.Pp
McMullen
vii
95
Books Inc 244
,
$
2
.
.
.
.
This interesting
of
on
new book the third series meditations the
in
is
a
by
interior life the distinguished French Dominican The other two were
.
Recollection and Kinships
.
integrity humility
In
this work the author discusses rectitude charity
, ,
,
work temptation spiritual life prayer
to
leisure aids better grace the

,
,
a
the
the Virgin Mother and
of
Eucharist saints synthesis the
is
It
,
a
.
six
virtues we call integrity rectitude There are seventy sections the
in
,
.”
-
book each short but complete itself and full meaning
of
in
,
.
Holy
or
identified with the just

of
man integrity
of of
rectitude man
is
,
,
A
"
"
the integral development
To
Scripture attain completion one

to
in
:
"
's
being one must possess integrity Integrity straightforwardness justice
;
,
,
.
all
idea bearing the weight supreme
of
an
three terms for the same idea

,
a
In
verdict achieving rectitude one achieving salvation which
is
this
,
is
.”
the
nothing else but complete harmony perfect relationship

of
the soul
in
with God and every other being

.
timely and scholarly analysis

of
of
The book the elements the virtues
,
is
a
not general but detailed manner such rarely

as
statements
in
in
is
of ,
found gives evidence much study and thought and presents some very
It
.
interesting quotations different not subject

. It
so
and unusual much

in
is
.
be the
of
be
matter
as
manner treatment and needs

It
to
to
deserves read
to in
be
reread digested
.
Chicago BASIL FINKEN

.
.
By
OF
THE DEVELOPMENT
OF
THE IDEA GOD THE CATHOLIC CHILD

IN
Rev John McDowell Washington Catholic University

M
,
,
D
C
B
146 A
.:
.
.
.
.
.Pp
of
75
America Press xiv

,
$
1
.
.
.
.
For more than two decades there has been widespread dissatisfaction among
of
teaching religion
of
Catholic educators with the Both content courses

.
and methodology full all

of
have received their measure criticism from sides

the .
scientific way some

of
In
this dissertation Father McDowell points out

in
a
of
teaching religion the past and makes

of
weaknesses the some valuable

in
recommendations for improvement Tests constructed with unusual care and

.
scientific precision were administered more than 000 children Catholic

in
to
,
2
six
of as
many
II
different dioceses Parts

of
schools states and the test

in
in
I
.
the
were concerned with meaning twelve theological terms relating God

to
.
Theseterms were : divine , eternal , spirit, create , providence , infinite , ubiquity ,

almighty, immutability , omniscience , perfect, and Trinity . Part dealt with III
the meaning of forty - seven other words descriptive of some attribute of God .
for
The author analyzes the findings the grades from the fourth through
the high school years The findings indicate that there gradual and fairly
is
a
.
regular growth God grade
of
to
the children idea from the fourth the
in
's
of
off
middle years the high school and that there leveling process
is
in
a
to
this growth the high school years corresponding closely the growth
in
in
general mental ability This latter fact agrees with expectancy Since this
.
the
of
test centers around exact theological meaning certain terms and
,
abstract thinking
of
accordingly demands very high degree one surprised
,
is
a
an
that children made such excellent showing One expects find
to
these have
the
abstract thinking
of
the highest degree those children who possess
in
highest degree mental ability The author states that the brighter children
of
,
.
by
the test avoid anthropomorphisms use abstract

as
measured and tend
to
,
terms more frequently than the slower students This confirms what we have
.
right expect
to
a
The author recommends improving the teaching

of of
be of
means
as
one religion
this subject
of
of
that some system diocesan certification teachers adopted
be
and that such certificates granted only after the candidate teachers have
taken certain specific courses religion While general such policy seems
in
in
a
.
by
desirable one wonders whether such recommendation warranted the
,
is
a
the
After all
of
findings the test brighter children will tend have more

,
to
.
of
abstract ideas God than the slower and duller whether the teachers are
,
of
dull children will tend
or
to
certified not and the very slow and think God
,
merely
or
abstract terms whether the teaching has
in
less excellent
,
been
mediocre would have interesting intelligence
It
been tests had likewise

if
.
all
been administered the children order what extent

to
to
to
the
in
show
all
brighter children
all
grades and the years high

of
in
school made the

in
best scores
.
by
The area covered test admittedly small comparison with

in
this
is
the
of
total area the religion courses However the techniques employed this
,
in
.
test might well make many similar studies

be
to
used with some modifications

of
of
the wide
of
the whole field religion

as
areas Taken whole Father

,
a
.
Russell work excellent hoped that this dissertation will inspire

It
is
is
'to s
others undertake further research the teaching

of
religion
in
. .
College
St
Benedict SYLVESTER SCHMITZ

B
.
.
's
.
By
SERMONS EUCHARISTIC
St
FOR DEVOTIONS John Pastorak Louis

.B
. .
.
.
:
.Pp
Co
50
Herder Book 511

vi
,
B
$
7
.
No doubt this book strictly for priests only chiefly characterized

It
is
is
.
by
are
an
of
abundance sermon material thirty chapters

or
There sermons
,
.
.
NEW BOOKS 183
with an average thirteen pages to each sermon , and two additional pages
of
devoted to a detailed summary of each . A more unified sequence and arrange
ment of chapters would have pleased this reviewer.
The volume covers almost every aspect of Eucharistic devotion , such as
the
Christ in Sacrament Our Faith Christ Our Lady the
of
,
,
Blessed
in
the
the
Blessed Sacrament the Catholic Priesthood Christ King Kingdom
,
,
the
Preaching during Forty Hours Lessons
of
Christ the Real Presence

,
,
the
the
Tabernacle Private Visits Blessed Sacrament Eucharistic
to
,
,
from
April
of
Congresses proposed the Month
as the Blessed Sacrament and
,
,
. (
the
many other subjects But the one subject which reviewer thought would
at
least one entire sermon has hardly
at
most surely full length
be
treated
in
the Holy Sacrifice The chief
of
all and that the Mass
at
is
been treated
, ,
.
emphasis
on
therefore Our Lord devotion

the Blessed Sacrament
to
is
in
,
.
during Forty Hours
of
The chapter Preaching
on
more the nature
in
is
a
for
stern and serious admonition from the author priests than material to
a
the people The chapter
on
sermon the Catholic Priesthood has been care

to
fully
on
St
done and those Paschal Baylon and Blessed Imelda are especially
,
for
interesting and useful The chapters entitled Christ Thirst Souls and
”
's
“
.
One Hour with Christ are refreshing and inspiring

"
.
“
Pages 104 might well have been omitted entirely They treat
of
99
the
to
validity for the Holy The author gives

be
Eucharist
of of
the bread
to
used
a
.
hypothetical way that many

of
of
number cases invalid matter such
in
a
the
are pages
be
faithful would were told about

if
shocked they them These

, .
that might
of
manual theology but not

fit
into detailed moral into

a
a
be
sermon book The contents pages should handled discreetly

of
these
.
.
the
of
Perhaps alphabetical
of
an
the most serious defect this volume lack

is
very great variety topics and sermon points

of
index The author has

,
a
.
”
no
but there systematic guide these except the summary before each
to
is
of
sermon The title each chapter does not begin indicate the many topics
to
.
few
an for
the chapter itself Very priests will take the time hunt
to
treated
in
these points when they can readily locate them other books which have
in
alphabetical index This lack almost defeats the very purpose the mind
in
.
the
will
be
of
who says hopes the

he
the author Preface that

,
book
in
a
of
of
source material and especially when the priest pressed

”,
ideas
is
"
"
"
”
for time
.”
Older and experienced preachers will probably find the summaries good
,
too
but the sermons themselves expansive Younger priests may consider some
.
bit
pages although
on
the droll side the author serious enough and cer

is
,
a
As
all type the

of
tainly with
be
droll books this

,
not intend
to
does
. .
with discretion The author would surely not want

be
material must
it
used
other way
any
in
used
.
Crookston Minnesota ROGER SCHOENBECHLER

,
.
.
SAINTS FOR Now . Edited by Clare Boothe Luce. New York : Sheed & Ward .
Pp.
vii
is 50
312
$
3
.
.
.
Saints for Now the best book about saints ever published Naturally
.
to for
its
its
the credit excellence divided between twenty contributors and the
is
of
an
editor But the editor Clare Boothe Luce goes armful orchids for
,
.
hit
having upon unusually fruitful plan
an
.
Her plan was threefold She invited twenty professional writers including
,
.
well known names Alfred Noyes Evelyn Waugh Whittaker
as
such
,
-
do be
Chambers Kate Brien and Thomas Merton contributors The
to
, ,
,
O
'
.
the
writing therefore excellent Get professional job and will
to
,
,
is
it
a
, .
his
be
beautifully done each contributor Secondly

could pick own saint
.
. . .
Naturally own spirit was acutely attuned
his
saint chose
to
each whom
a
Therefore the insights are brilliant the interpretations marvelously sensitive
,
The third and final part Mrs Luce superb plan was for each contributor
of
's
contemporary problems way
of
the saint
In
to
to
underline some relevance
a
.
this requirement was superfluous impossible
It
Saints are timeless
or to
is
.
.
St
his pillar
be
examine any Stylites sitting
on
of
them whether Simeon

it
,
.
the
without
of St
Francis Xavier converting pagans the Indies being aware

in
,
.
of be
our need for something give But asking
he
had that this need

to
in
.
up
pointed Mrs Luce opened wide the door twenty incisive analyses
to
,
our times
.
Mrs Luce has arranged essays chronological order beginning

in
these
,
.
continuing with Augustine and

on
St
St
St
with one John the Apostle
,
.
.
St
coming through apiece
on
Benedict and down two essays Francis Assisi

,
.
the
the
the
St
.St
of
and John Cross most beloved moderns Thérèse

to
of
,
.
vary
of
Lisieux The essays excellence

in
.
To
For this reader the prize goes three essays Whittaker Chambers
to
'
.
St
Benedict which combines uncanny insight with disarming simplicity and

,
.
its
enjoyed popularity republication

as
charm This essay has unusual

in
a
.
magazine article The Commonweal and The Catholic Digest Secondly

in
in
, ,
.
thrilling analysis
of
St
Kate Brien the character Francis Xavier

to
of
O
'
.
's
of
which breathes the oxygen pure vitality And finally Karl Stern essay
to
,
.
's
by
Placing side typical quotation

on
the Little Flower side from Nietzsche

a
.
his
and Thérèse the brilliant author keeps double sights focused equally
,
St
way
on
Thérèse marvelous little and our need for

it
.
.
's
As all this excellence were not enough the book carries double bonus
if
:
by
brilliant essay the editor simply called Saints and frontispiece color
in
,
,
a
a
"
"
by
Dali Charlot Girard Ford Yoors and

six
with drawings
of
saints Thomas
,
Merton
as
no
The first five names carry sufficient distinction artists critical

;
.
por
do
judgment justice the evocative simplicity Merton

of
line
to
can
in
's
St
St
of
traits Lisieux and John

of
of
Thérèse the Cross

of .
College MARIELLA GABLE

St
Benedict SISTER
.
.
NEW BOOKS 185
EVIDENCE FOR OUR FAITH . University Religion Series . By Joseph H .

, C . S .C . , S. T . D . Dame ,
Ind
Cavanaugh University
of
Notre Notre Dame
.:
.Pp
xii
00
Press
,
340
$
3
.
.
.
.
for
Father Cavanaugh has taught courses religion several years and
in
,
of
his Evidence for Our Faith
as
offered the kind text apologetics that
in
is
he
the
the present day college student
of
believes answers needs The motive
.
all
underlying
of
the explanations doctrine herein explained demonstrate
to
is
the
the
of
To
believing the Catholic Church
to
student reasonableness
in
.
admirably
be
state that the book does this and does would the bare truth
,
it
adequate appreciation of
of
an
but not the worth this text
.
Evidence for Our Faith consists of fourteen chapters that cover the usual
subjects found apologetics courses All are adequate but some stand out
in
,
.
the
with more lucidity than others Equally important notable interest
is
.
of
appeal they have indeed the teacher this subject
to
boon
a
-
.
The pages that deal with the historicity the Gospels are clear cut and
of
-
explanation Scriptures The approach
of
of
reasonable the worth the
is
.
scientific cause and effect are the means used prove that the written font
to
;
this particular part

of
of
revelation meets more exactly the requirements
of
historical science than any others This being established the internal evidence
,
.
the
prove that claims made are true and demand

to
examined and shown

is
by
by
acceptance reasoning and unprejudiced persons Sincere objections
.
fully and competently

of
seekers truth are answered

.
the chapter the Church the necessity unity

. of
of
on
In
the marks and

,
catholicity particularly well done The Scriptures are used how

to
show
is
qualities present His the body

be
Christ demanded that these Church how

in
;
. all
be
He
of
that was head must never rent asunder how the members
to
He was
be
body were His The explanation

as
one one with Father

to
this
of
goes further than just giving the usual oneness truth and shows the mystical
necessity unity explanation His own headship
In of
of
on
based Christ the

in
's
chapter chart presented the Eastern Churches having

of
Church this
is
a
.
See
different rites and disciplines but united with the This will
of
Peter
.
new and startling information for many Catholic college students experi
be
if
ence this reviewer

is
case norm
in
a
's
The two chapters the supremacy and the infallibility the pope give
of
on
see
the
all
arguments that are generally brought forward Anyone can why

.
the Church both

teaches that the pope
and infallible that supreme
;
, is,
is
the
can
people what
understand teaching exactly
and the reasons given
is
although many non Catholics would not accept them What seems make
to
-
these arguments especially convincing the proofs the early Church

is
from
,
as
being
the common teaching and belief
of
from the Fathers both Church

,
and faithful The forcefulness the argument based upon the fact that these
of
.
two particular qualities were always held and admitted the supreme ruler
in
186
the
will more convincing
of
be
Church tend those who have other and
to
to
divergent explanations particular Scripture texts quoted
by
for the Catholics
of
proofs the papal qualities Men like Newman
as
under discussion found
.
by
their way into the Church the arguments derived from the Fathers
the
the book Father Cavanaugh comments
of
of
on
Toward the end several
, ,
principal Protestant Churches their origin and some their key doctrines
of
.
One might argue that enough know the truth without learning the
to
is
it
day
our and particularly our country many people
so
errors but where
in
in
,
,
belong very helpful
do
are outside the Catholic Church and
it
these sects
to
,
be is
for
Catholics know what their neighbors believe and give
to
able
to
to
solid for disagreeing with them More important however the
is
reasons
,
.
of
point brought out that many these sects today are infested with secularism
.
be are
few
Not Protestants and particularly many Protestant ministers pure

,
,
a
pretence hiding This will
of
no
secularists and make course both

at
it
.
enlightening surprising Catholic students who are accustomed look
to
to
and
,
as on
generally believing Christ somewhat

as
Protestants the same manner

in
in
do
no
To
do
Catholics learn that there small number who not believe
is
.
be
the
will
as
divinity The danger
of
of
the Christ news secularists men
in
complete separation
of
who are determined have Church and State the
to
in
,
refusing give any kind help such will
as
of
of
textbooks and bus rides

to
sense
,
help the Catholic college man the particular and concrete danger
to
understand
that these people are any true democracy
to
.
of
The last chapter deals with the apostolate the laity Needless say
to
,
.
the
held out the Catholic college student
an
do
invitation for
to
as to
is
it
lay
as
Church well Catholic presented duty

as
it
live action that

in
is
a
.
of
member necessary means

as
devolves upon every Christ Church and

a
's
the
spiritual well being ordinary Catholic

of
Surely chapter
an
for this
is
-
by
many Catholics
of
timely the laxity and often displayed

so
in
view sloth
spreading their neighbors
of
the matter the faith

to
in
.
be
As
This book answers need the need informed Catholics one

to
—
a
.
of
the Confraternity
of of
bishop mentioned meeting Christian Doctrine

at
a
Kansas City the great

of
sin
held recently the Archdiocese the modern

,
in
of
knowledge
be
Catholic This fault must laid not

of
the lack the faith

is
.
the
the
are
only the student but also priests who impart

to
to
teachers and
to
,
the knowledge Evidence for Our Faith will help remove this ignorance
to
.
or
for anyone college out who interested enough and study

in
to
it
read
,
is
Mount FRANCIS BRODERICK

St
Scholastica College
.
.
By
Great George Soule Viking

OF
IDEAS THE ECONOMISTS New York

:
.
.
of .Pp
vi
50
Press 218
,
$
3
.
.
.
.
which George Soule

of
Readers the New Republic former editor

is
a
-
will recognize the easy and attractive style

of
this latest contribution the

to
NEW BOOKS 187
history of economic thought. Beginning with a derivative definition of the
term " economics ,” the author traces the development of economic ideas and
doctrines from Plato and Aristotle , through Adam Smith , Karl Marx , and
Alfred Marshall , to Veblen , Commons, and Mitchell .

The central thesis of this work the events of a period
is that strongly
of its
color economic theory this light are developed and evaluated doc
In
the
, .
trines the mercantilists the physiocrats the classicists the socialists and
,
the institutionalists Post apoleonic conditions Britain produced Ricardo
in
, ;
.
-N
political Germany Hegel
of
well
as
the philosophy
as
social and unrest
in
,
gave Marx war
of
and the unstable economies the torn twentieth
to
rise
;
-
century brought forth Keynes
.
The author invariably pitfalls priori thinking gives
of
notes the and
a
proving deduced theories
be
of
, , in
or
examples subsequent history false
to
adequate Even Keynes justly criticized for his theoretical development
is
.
and
simple premises
on
because lacked sufficient observation was based
it
of
though admittedly more cogent than those his predecessors Certainly
.
logic part Mr but
of
an
essential scientific method says Soule the best

is
,
.
the
the
logic and highly theory may
be
most consistent irrelevant absence
he in
of
to
sound empirical observation support Repeatedly points the
to
them
.
one important need economic theory namely

of
ancient modern careful

or
,
,
by
of
testing really strategic problems

of
relevant methods observation
.
as
as
appeal
of
The book designed the student economics well

is
to
to
the
of
uninitiated layman
an
And therein lies the cause inevitable defect

.
of
accuracy appraisal occasionally simplicity

of
sacrificed the interests

is
in
.
As
result the casual reader interestingly introduced the mysteries

to
of
the
is
a
the
thinking necessary
be
economists but student fails confronted with

to
,
'
subtle distinctions and challenging arguments

.
Objection must
be
two points
of
raised both which the author reveals

to
in
,
Mr
his
prejudice quite apparent that Soule firmly believes the medieval

It
is
.
preoccupied with the importance

of
so
thinkers have been salvation the

to
in
next world that they completely neglected the development things

of
better
,
definite goal this life He displays

of
as
better morals and better people

,
acquaintance Aquinas but only the nodding variety

of
an
with Sombart
—
,
.
and even Keynes certainly had deeper understanding and consequently

,
,
a
Truly
of
thorough appreciation the contributions the medievalists

of
more
.
of
were other worldly but not

ex
the values and doctrines the Scholastics

,
of -
clusively natural happiness legitimate objective this life

so
—
is
a
the great influence XIII XI

of
In
the teachings
of
of
on
view Leo and Pius

modern social and economic life although we certainly would not classify
—
thinkers great economists regrettable that the author fails even

as
it
—
is
these
And certainly the treatment accorded Hayek hardly does
to
mention them
.
of
justice quality the writings this contemporary

of
the intellectual Here

to
.
Mr. Soule 's liberalism gets the better of him , but this is one of the surprisingly
few
the
instances entire book where this evident
in
is
.
Abbey
St
John GERVASE SOUKUP
.
.
's
.
. A By
The
on
LIFE
OF
CONQUEST Conferences Timeless Truths John
W
.
, .
Cavanaugh
by
Edited with Biographical Sketch John Brien
. O
C
.C
.S
50 '
.
.
As Ph
.Pp
St
Paterson Anthony Guild Press xliii 212
of ,
,
D
$
2
.
.
.
J.
.
.
:
president the University Notre Dame between 1905 and 1919 and
the of
as
English during
. of
of
professor 1931 Father John
to
decade 1921
W
,
.
Cavanaugh exceptional opportunity promote growth
an
had the
to
,
.,
C
C
S
.
his
Catholic higher education
he
of
America How well served Church
in
,
.
his
religious community apparent

his
as
country and becomes one reads this
,
inspiring volume Father John Brien presents charming biographical
O
A
a
'
.
he
Notre Dame most beloved presidents and
of
of
sketch one has collected

's
the more important conferences and lectures which Father Cavanaugh deliv
his
ered during long and fruitful career .

will find Father Cavanaugh
of
The Catholic educator discussion such
's
The Modesty
as
topics
of
Christ the Teacher Culture and The
",
",
"
"
“
the
for
the Religious College recalling
an
of
Function occasion teacher role
's
”
the
American Catholic educational activity the noble mission bring
to
—
in
maturing generation behold the goodness and beauty the Divine Light
of
to
encourage youth
of
and Him
to
to
learn
.
The oratorical gifts which Father Cavanaugh possessed gained admittance

for into many select circles He received invitations address civic and
to
him
.
of
professional groups
as
such state educators the officials the Studebaker

,
he in use
Corporation and the Indiana Centennial gathering He regularly made
,
.
the
of
of
engagements importance Christian principles

to
these proclaim
aid
contemporary society With simile and metaphor

of
American the
.
encouraged reflection God

of
about the universal fatherhood and the universal

of
brotherhood man
.
tracing the contribution Christianity

of
In
of
the modification the

in
pagan the servile manual labor

of
ancient distinction between character

superiority pursuit
of
of
and the liberal arts his address

to
the the the

in
the
he
of
personnel Studebaker Corporation noted Then the great Bene

,
:
“
set
up
dictine Order was founded beautiful combining mental

its
of
and dream
and manual labor consecrated lives thus not only saving for the world
in
the
old
the classical scholarship antiquity but perpetuating long periods

of
in
old
of
of
war and barbarian invasion the teaching the dignity

of
Christian
labor
.
.
.
."
the
the recurring debate about question religion and education

of
of
In
view
,
Weekday Religious Education

at
Father Cavanaugh
on
address Conference
a
's
Indianapolis during the He

on
special significance condemned

in
1920 takes
.
's
the NEW BOOKS 189
by
implying that Catholics
of
tactic used some non Catholic educators
or
were aiming suppress popular control make
or
education
to
the to
to
of it
it
"
he
sectarian On the other hand frowned upon activity those Catholics
,
.”
the
irre
of
passionate denunciation public schools
on
who launched out
as
a
“
ligious He favored
or
godless policy entire fairness and honesty
of
our
in
a
.”
“
thinking and complete frankness and courtesy our speaking about this basic
in
"
He
re
problem American education hoped that satisfactory plan for
in
a
.
be
ligious instruction and training
at
public schools would arrived without
in
violating two well established American principles First there
be
shall
,
:
-
“
no
sympathy but organic union between Church and State and second there
;
,
,
the
rights regards either the majority

be
no
of
of
shall
as
invasion conscience
or
any minority
of
our citizens
.”
an the
two historical discoursos Father Cavanaugh analyzed
of
careers
In
a
pioneer American missionary Father Stephen Badin and outstanding
,
. ,
, T.
As
Notre Dame Father John refugee from
at
teacher Zahm
,
.C
A
.S
a
.
labored zealously the Kentucky frontier

on
the French Revolution the former
,
.
of
The latter professor natural science made

as
substantial contribution
,
,
a
during the period when the doctrines Charles Darwin were receiving
of
by
much attention American colleges upholding the position that there

in
between science and religion

be
no
can essential contradiction Father Zahm

.
his
stimulating analysis
of
presented this problem book entitled Evolution

in
a
and Dogma
.
This volume should serve potent means familiarize more readers

as
to
a
with the great principles and truths which Father Cavanaugh announced
his
forcefully during long career prominent Catholic administrator

so
as
a
Brien undertook the arrangement

of
and educator Father John these

O
A
'
.
that they might prove

for be
utterances with the hope source

to
book form
in
a
the
for
light and help and groping right

of
world confused perplexed

,
,
a
"
path ahead
.”
St
John University VINCENT TEGEDER

G
.
.
.
.
's ON
Life Sketch Conley

of
ACCENT LAUGHTER Father Lawrence

,
M
.M
A
A
.
.Pp .
By
Joseph Cosgrove New York McMullen Books Inc

M
.M
. G
,
:
.
.
50
xiii 102
,
$
1
.
for
Two qualities that are not only useful but even essential the success
Laughter
of
of
on
missioner are common sense and sense humor Accent

In
a
Father Cosgrove presents Father Lawrence Conley possessing both

as
A
.
He writes him
at
Father Conley was that rare type man who laughed

of
:
"
him
self and made others laugh with He combined the seriousness

of
the
.
priestly life with large amount hilarity and good cheer

of
a
."
his
February
27
on
Father Conley was born Boston 1908 early

In
,
in
His youthful dreams were

he
Los Angeles
on
teens moved realized when

to
.
June 16, 1940 , he was ordained priest by Bishop James E . Walsh , Mary
knoll 's Superior General . Already April
his
in he had received mission appoint
ment He was work Kongmoon Kwangtong
of
the vicariate South
to
in
,
, .
China under Bishop Adolph Paschang He left America for China
on
J.
his
him
August
of
Father Conley took with
19
China humor
to
,
,
1940 sense
him
carry through many
be
an
and trial His whole life was
it
was
to
to
a
.
accent
on laughter
.”
"
his
of
The young missioner quickly adapted himself mode life
to
new
.
He worked with the poor village people with sympathy and tolerance
In
.
visiting their homes was friendly without being forward humorous yet
he
,
,
dignified kind yet prudent While was always natural and happy
-go
lucky
he
,
the -
.
ordinary impart knowl
he
contacts was ever alert the Chinese
to
to
in
Christ He wrote
his
edge mother to may never convert these people
of
,
“
for :
I
.
am
but making conversion easier some other priest who may fol
I
low me
."
When the Japanese surrendered August Father Conley was
14
on 1945
,
the poor raga
of
appointed pastor Toishan He took special interest
in
a
.
his
of
I' of
muffins the city and his last great achievement was the establishment
,
colony Dead End Kids July Larry wrote

of
27
On Father
m
1946
,
,
“
.”
“
keeping busy these taking my family eighty boys and girls
of
days care
,
-
who are my Dead End Kids We
do
get them from every place what we
I
.
.
for
but not enough He worked day and night for

at
can them times

is
,
it
.”
his orphans and used every imaginable means get help for needy
to
these
youngsters and provide facilities for their education He planned little
to
a
.
country where the boys would

an
later conduct industrial school the

to
in
learn tailoring shoemaking and other practical trades Father Larry also
,
conducted three soup kitchens The orphans helped distribute food the
to
.
the
hungry people Father Conley

at
young
of
lines these places and zealous

,
.
missioner died peacefully

29
on
November 1947
,
.
As
one who knows China and the conditions there highly recommend
,
I
He shows how
at
Father Cosgrove book Father Larry made himself home

's
among my people winning

of
of
The the hearts the Chinese must come

.
the winning Larry was

of
before their souls Father open sincere generous

,
,
.
sympathetic and friendly The missioner often looked upon

as
amiable
is
,
My
of
precursor imperialists and cultural aggressor people are hungry

a
.
the
God and today China

of
for word white for harvest has

It
field
,
, of is
a
.
of
Father Larry Conley

by
been made ready faithful missioners the type

.
all
The world admires the author writes the man who meets tribula
,
“
"
"
tions and dangers with ready courage and has enough spirit left over
to
his
face friends with soul warming smile China needs more missioners
a
."
like Father Conley

.
Columbia University She Min Kuo

-
.
.
Luke Eberle , O .S .B ., is a former editor of St. Joseph Magazine and former
rector of the Seminary of Christ the King , Vancouver , British Columbia .
He is now master of novices in Mount Angel Abbey .
David R . Kinish , . . ., A . M .L .S. , is
O S B associate librarian in St. Benedict s '
College , Atchison , Kansas .
, . . ., . .,
the
the
Sister Xavier Schuster member of
of
O S B A B is a Convent
Sacred Heart Yankton South Dakota
,
.B ,
.
Olympia
Ph
St
Bede Ernsdorff Martin College
of
,
.,
.,
,
dean
is
O
.D
.S
's
Washington
J. .
of has
at
taught University
of
Richard Browne Harvard the
,
.,
,
.M A
California and the University Notre Dame He
an
instructor
,
now
is
.
at
Yale
.
of
Ph
Jerome Gassner is professor fundamental

,
di .,
.,
, .,
O
' .D
.D
.B
.S
S
T
.
the
for
theology Collegio Sant Anselmo Rome postulator general
, ,
in
of
of
causes beatification the Austrian Congregation and theological censor

the Sacred Congregation
of
of
Rites
.
the founder and first prior the priory
of
Dom Léonce Crenier
is
,
.,
O
.B
- S.
Martinique
du
of
Sainte Marie Mont Pelée Saint Pierre French West

,
,
-
by
Indies His article was translated the French Sister Jerome Keeler
,
from
.
Ph
O
.,
D
B
.S
.
.
.
Holy of
Ph
Abbot Leonard Schwinn the head

,
. ,
.,
.,
is
O
.D
.B
.B
.S
S
.T
.
Cross Abbey Canon City Colorado

,
,
Ph
George former managing editor

of
Shuster The Commonweal

,
.,
D
N
a
.
many president Hunter College

of
of
and the author books

is
,
Augustine Eng
St
Bede Winslow
of
Dom Abbey Ramsgate

,
.,
O
,
.B
.S
's
Churches Quarterly
of
land the founder and editor The Eastern

is
,
.
., . Ph
Timothy Fry English

St
an
instructor Benedict
in
in
,
.,
.,
is
, O
.D
.B
.S
's
College Atchison Kansas

,
St
Frank Kunkel
an
assistant professor
of
English John
,
M
is
in
. A
, L.
's
University Brooklyn
Sister Luanne Meagher Priory
of
Ph
Paul Paul
St
St
, .T . St O
,
.,
’s .,
,
.D
.B
. .S
's
.
the
for
Minnesota has translated Augustine De utilitate credendi

,
of
Fathers the Church Series

Ignatius Hunt Scripture
of
professor Sacred the

,
.,
.,
in
is
O
.D
.B
.S
Seminary Christ the King

of
Vancouver British Columbia

,
LL
Ph
Sih
Paul plenipotentiary
of
has been minister the Chinese

,
.,
D
. .B
.
is .
Rome He now
of
of
embassy director the Institute Far Eastern Studies

in
Seton Hall University

in
Ph
Mother Mildred president Colegio Guada

of
Knoebber
is
,
.,
.,
O
D
.B
.S
lupe Mexico City

,
.
, Ph . D .,
the
Maynard is president Catholic Poetry Society
of
Theodore of
America His most recent book The Catholic Way reviewed this
is
in
,
,
.
issue
.
Ph
Donnelly College
of
Sister Jerome Keeler dean Kansas
O
,
of .,
.,
,
D
B
.S
.
.
Literary
et
City Kansas author Catholic France and Contes
is
the
,
,
Comédies
.
Mary Alice Slater
St
the editorial
of
of
member staff the
is
, ,
.,
.B
A
.
Anthony Guild Press Paterson New Jersey
., ,
.
Mary Agnes Schirmer Uni
an
instructor French Xavier
in
in
,
.M
is
A
versity Orleans
New
,
.
English
an
Dom Bruno McAndrew instructor and
in
,
.,
M
.,
is
O
B
S
.
.
, A.
Priory School Washington
St
librarian Anselm
in
,
D
C
.
.
.
's
Basil Finken chaplain and instructor religion
St
in
in
is
O
,
.,
,
.B
A
, .S
.
.B . B.
.
Scholastica School Chicago
's
Ph
St
Sylvester professor
of
Schmitz Latin Bene
in
,
.,
.,
is
O
D
.S
a
, B.
.
dict College Atchison Kansas
, ,
., .
's
Roger Schoenbechler chaplain and instructor religion
in
is
O
.,
.B
.S
T
.L
., , S.
Mount Academy Minnesota

St
Benedict Crookston
in
,
.
.
Ph
the
Sister Mariella Gable department
of
of
chairman
of ,
,
. O
D
.B
.S
, .
.
English the College Joseph Minnesota the author

St
St
Benedict
is
in
,
.
The Blind Man

of
Stick and other books

- .
's
vice president and professor phil
of
Francis Broderick
is
. ,
.,
.,
.M
O
.B
A
.S
osophy Mount College Atchison Kansas

St
Scholastica
in
.
Gervase Soukup
an
instructor
St
economics John
. D . is
in
in
,
,
.M
.,
O
A
, , .S.
.
's
University Collegeville Minnesota
,
Ph
Tegeder professor history St

of
Vincent John
is
in
.,
.,
, O
G
.B
S
a
.
's
University Collegeville Minnesota
,
She Min Kuo graduate student Columbia University

in
.M
is
,
.,
.,
A
a
T
.L
-
.
UNIVERSITY
OF MICHIGAN
31 1953
1953
DEC
S BL PERIODICAL
READING ROOM
AUTUMN
AMERICAN
BENEDICTINE
REVIEW
BY
PUBLISHED QUARTERLY THE AMERICAN BENEDICTINE ACADEMY

OLUME FOUR • NUMBER THREE • AUTUMN 1953
THE
AMERICAN
BENEDICTINE
REVIEW
PUBLISHED QUARTERLY BY THE AMERICAN BENEDICTINE ACADEMY • NEWARK , NEW JERSEY

VOLUME IV • AUTUMN 1953 • NUMBER 3
Pope Pius XII
197
Address to the Benedictine Abbots
Concept
of
The Sources St Benedict Peace
of
.
's
Ambrose Zenner 201
St
Clairvaux Doctor and Mystic

of
Bernard
,
.
Theodore Maynard 230
250
Homily
St
Michael Ducey
on
Bernard
.
Life
of
The Cell and Some Subcellular Units
Eugene Dehner 254
262
Weston Priory Abbot Leo Rudloff
NEW BOOKS
Of
the
Abbot Gerald Benkert

of
Imitation Christ 266

Hugh
of
and on
Victor
St
the Sacraments
iments Theodore Leuterman 267
.
The Metaphysical Psychological Principles

Love Helmut Hatzfeld 269
of
Religious Instruction Catholic Colleges

in
for Men John Julian Ryan 270

So St
Benedict Joseph Labre Jerome Palmer 272

.
Near God Bruno McAndrew 274

Is
Early English Christian Poetry Paul Ketrick 275

J.
for
Two Worlds Memory Alban Baer 275

The Shorter Cambridge Medieval History Wilfrid Bayne 276
W
.
The Sign Michael Ducey 277

of
Jonas
Catholic Commentary Holy Scripture Ignatius Hunt
on
278
A
Recent Thought Focus Augustine Osgniach 280

in
Ethics and Facts Ernest Kilzer 281

of
Union List Serials American

in
Benedictine Libraries Sister Jane Frances McAtee 282

of
Leisure the Basis Culture Otho Sullivan 282

L
,
.
:
The Eye Listens Sister Johanna Becker 283

The March toward Matter Sister Dunstan Delehant 284
of
The Book the Saviour Bonaventure Schwinn 286
287
.
Rt. Rev . Denis STRITTMATTER , . . .

O S B

Executive Board
President Treasurer
THEODORE HECK , O S B. . . GREGORY SCHRAMM , . . .
O S B
St. Meinrad 's Abbey St. Mary 's Abbey

St. Meinrad , Indiana Newark 2 , New Jersey
Martin SCHIRBER , . . .
O S B QUENTIN SCHAUT , .. .
O S B
St . John ' s Abbey St . Vincent Archabbey

Editor
BONAVENTURE SCHWINN , . . .
O S B
St. '
Benedict s Abbey
Atchison , Kansas
Editor : Bonaventure Schwinn , O .S . B . Associate Editors : PATRICK

CUMMINS , . . .,
O S B EDMUND JURICA , O S B . . ., Matthew Hoehn , . . .,
O S B
Dunstan TUCKER , O S B. . .
The American Benedictine Review is published in Spring , Summer , Autumn , aod

Winter by The American Benedictine Academy . Single copy , $1. 25 ; yearly , $5. 00.
All
Copyright 1953 by The American Benedictine Academy. communications should

528
the
Mary Abbey High

be
Editor Newark Jer

St
to
addressed Street New

,
,
2
's
.
. .
the
sey The American Benedictine Review indexed Catholic Periodical Index

in
is
.
ADDRESS OF HIS HOLINESS , PIUS XII ,
TO THE BENEDICTINE ABBOTS *
[ Translated from the Latin by Genadius Díez ]
T HE love and reverence which , beloved sons, in the

tradition of your Father and Lawgiver , Benedictine
monks have for the Apostolic See are well known to
all
by
They are brilliantly confirmed today your presence
.
here which We salute with great pleasure and which brings

,
Our soul small solace and joy

no
to
great weight and importance have brought you

of
Reasons
the
from all parts this City the most noble Christian
to
in
world You have indeed come together accordance with
in
,
,
.
the particular law your Confederation opportune

of
that in
,
,
by
gatherings and common consultation and study you may

,
jointly weigh those matters which eminent degree tend
an
in
the
promote the interests and undertakings

of
Benedictine
to
Order that your glorious Institute f ulfilling the new needs

so
,
,
may become better fitted discharge functions and may
its
to
rejoice ever greater increase

in
the
Upon this harmonious and united work which circum

,
of
fully demand and which

of
stances the times and events

will exceedingly strengthen unity
of
contribute the bonds

to
We gladly
all
between the Benedictine families bestow Our

,
well deserved praise and follow with Our best wishes and
it
-
congratulations all
to
XIII
are
We
of
of
well aware how Our Predecessor Leo

,
happy memory provided with truly farsighted wisdom

,
24
at
Given Castel Gandolfo September 1953

,
,
*
.
198
all
for Benedictine congregations
of
the union the
in
a
of
fraternal Confederation the fruits which rich indeed
to
,
,
the
growing number
its
of
both steadily members and the
Order
of
increased renown and honor the Benedictine
in
these times bear witness Wherefore We ourselves have more
,
.
than once , whenever the occasion offered exhorted you most
,
earnestly undertake joint studies We have done
to
so
these
.
Encyclical Letter
21
March
of
the occasion
. on
the 1947
in
of ,
St
centenary
of
of
the fourteenth the death Benedict
,
in
We delivered the same year
on
September
of
the address
17
the Apostolic
by St
Paul and also Letter

of
the Basilica
in
in
,
.
which last year Our authority We confirmed the particu

in
of
lar Law the Benedictine Confederation

.
for
be
therefore desired and fervently prayed that

It
to
is
,
aid
God bless your efforts with the abundant His
of
grace
for
and that He give your undertakings the wished success
to
,
which most assuredly will benefit not only the Church but
civil society itself For what student of
of
also the annals
.
the
civil society can ignorant

be
of
of
Church and the
of
extraordinary merits
or
your Institute fail value greatly

to
that Christian inspiration which with God provident

,
's
St
cooperation emanated from Benedict Prompted and

,
?
.
by
of
compelled this inspiration innumerable armies monks

,
of
time carried the light the Gospel everywhere

by by at
one not
,
by
the sword and war but the Cross and the plough and
,
charity bringing peoples

of
and truth the barbarous

,
the
Europe more gentle ways conformity with teachings

in
to
Jesus Christ and harmony and productive

of
peace
to
to
,
zeal from which dawned new era for the human race
,
.
a
few
But since there are today not especially certain

,
in
a
this right not

be
nations who have strayed from path

it
,
to
is
ADDRESS OF HIS HOLINESS , POPE PIUS XII 199
wondered at that they are beset by so many and so great

dangers, that they are troubled by many calamities , and that
are
by
they most wretchedly divided discord therefore
It
,
,
is
.
necessary that you undertake again and again today with
an
ever greater zeal the labors which your fathers assumed
so
laudably for the common all nations adapting them
of
good
,
for your Benedictine Order can
of
the needs the times

to
;
also today exert that saving force which will provide timely
for
remedies the threatening evils and contribute very
in
by
great measure the benefit of the Christian name the
by to
by
sacred liturgy monastic discipline and the evangelical
,
virtues ,
.
, To
the greatest importance

of
this end beloved sons

,
,
it
is
preserve the unity Spirit

of
that careful the bond

to
the
in
“
all
ph diligence
of
peace strive with

you
to
draw
),
”
.
4
:3
(E
your Confederation
of
closer the bonds that the various

so
,
Benedictine communities may unite one family will

It
in
as
.
follow that your order having derived fresh and more effica
,
cious strength will respond more fully the maternal solici

to
,
Apostolic
of
which the most illustrious

of
tude the See

,
di
Collegio Sant Anselmo which you have been assembled

in
,
,
'
The autonomy congregation

of
witness each however

is
, ,
,
.
a
be
which
an
cannot considered obstacle this union

is
to
firm
Us for every one pre

of of
dear the monastic institutes

to
so
, ,
serving whole life will show clearly like

its
own form
,
by
many sprouts the one healthy trunk planted

of
St
so
Benedict how manifold the power which the Benedictine

is
,
of
Order possesses and what richness life has

it
.
the
Nor venerable antiquity your institutions corrupted

of
is
you
by
of
the adaptation the needs the times This

to
seek
.
adaptation must not indeed be deemed proof that monastic

,
a
discipline is enfeebled and waning , provided that, as We

cautioned on December 8 , 1950 , in an allocution to the
assembled delegates of Religious Orders , you take care " not
to accept from the world the sadness and wickedness which it

contains , but that you infuse into it that of your own which is
upright and holy and consonant right impulses
its
with
.
Wherefore examining and taking unto yourselves and aug
,
menting that which others timidly good fashion
is
from
in
,
gold particles precious vessels and draw
as
from from
it it,
,
waters rivulets
as
from
Persevere therefore beloved." sons the course you have
in
,
,
begun your zeal will
be
of
the assurance that the fruits
in
,
all
the richer the more faithfully you hold fast the precepts
to
of
your Founder the Apostolic See and

of
the norms
to
and
the more while distrusting yourselves you place God all

,
in
for
your confidence success May He increase your strength

.
and grant you new aids pledge whereof We bestow upon

in
,
you and upon all the individual religious over whom you
preside the Apostolic Blessing
.
THE SOURCES OF ST . BENEDICT 'S
CONCEPT OF PEACE *
By AMBROSE ZENNER
DENEDICT was a Christian , a monk , and a Roman . He

lived in the sixth century and wrote a Rule for monks .
These simple facts serve as keys for the interpretation
of his Rule, for they indicate that the sources of his thought
are to be found in the Christian , monastic , and Roman tradi
tion before his time. He wrote only one work and that a
Rule , a code of laws which by brief and concise
its
nature
is
;
necessary seek for fuller explanation his ideas
of
to
so
it
is
and words the philosophical and theological literature
of
in
an earlier period and that of his own time

.
the many classical terms found

of
Peace one the

is
in
"
"
of
Rule has become the motto Benedictine monasticism

It
.
modern times and inscribed over the portals many

of
is
it
in
monasteries Yet the Rule contains the word peace only

.
"
eight times and does not define

St
To understand what
it
.
.
Benedict meant by pax and thus define the current term
to
,
study the sources of his thought

of
Pax Benedictina
is
,
a
necessary
.
its
The Rule itself explicity names some sources Chapter

of
.
73
of
refers the books the Old and New Testaments the

to
,
of
works the orthodox Church Fathers the Conferences

,
,
St
of
of
Institutes and Lives the Fathers and the Rule Basil

,
.'
.
these we must presuppose Brechter points

In
addition
as
to
S
.
least indirectly influenced by

at
out that Benedict was

St
d
,
on
St
essays Concept
of
of
of
This the first series three Benedict Peace

is
's
“
.”
*
EDITOR
.
-
Br
Benedicti Regula Monasteriorum Freiburg

3d
ed
ed
1Sancti Butler
in
,
.,
,
C
.
.
.
(
73
11
16
1935
),
8
c
-
.
Benediktus Weihegabe
ed
St
Benedikt und die Antike Brechter München

",
,
2
S
-
.
.
.
"
(
pp
94
1947 139
),
-
.
.
his Roman character and education . This being the case , it

is unthinkable that Benedict should have been unaware of an
idea that was as native to the Roman character and as promi

nent in Roman literature and inscriptions as the Pax Romana .
Our study will be developed in three essays . The first will
discuss the notion of peace in the sources of St. Benedict 's
Rule , the second will compare basic elements of the Holy
Rule with the classical- Christian elements of peace , and the
last will analyze the peace passages in the Rule and formulate
a descriptive definition of Pax Benedictina .
In recent years , two articles and a book have appeared on
Benedictine peace . The first article , by Bishop Laurentius
Janssens, . S . B ., ' gives a brief analysis of the peace passages
O
in the Rule. The second , by Abbot Benedict Bauer , O . S . B ., 5

discusses Pax Benedictina at greater length and defines it as
“ union with God , unity among the brethren and order both
external and internal .” More recently , an English translation

of Dom Idesbald Van Houtryve 's excellent book , Benedictine
Peace , has been published in America . Its author approaches
the study of peace from a theological - ascetical point of view .
It is the purpose of the present study to produce additional
evidence for the traditional interpretation of Benedictine
peace through a critical analysis of the text of the Rule as
light of
its
viewed in the sources

.
of
of
3A
analysis
an
.St
complete study the sourcesRule would include Benedict

's
the Church and pre Benedic

the Scriptures
of
of
peace the Fathers

of
in
the notion
,
,
From the Christian sources we have chosen Augustine

St
tine monastic literature

,
.
.
he
for special consideration both because synthesized the Christian philosophy and
of
of
more directly the source

St
theology peace and because his doctrine Bene

is
.
of
dict peace than that any other Christian writer Wherever possible
of
idea
,
's
however reference important texts other Christian and monastic sources will
to
in
,
be given the footnotes

in
Friedensgeist
. hl
Der Uttenweiler Benedktinische

tr
des Benediktus
”,
,
4
“
.
J.
Monatschrift 1928 319

,
ff
X
(
Pax Benedictina Zeugnis des Geistes Gabe zum Benediktus Jubiläum Beuron
,
,
5
(
“
-
.pp
17
1947
,
.
-
)
6Benedictine Peace Westminster Md 1950

,
.,
.
(
)
SOURCES OF ST . BENEDICT'S CONCEPT OF PEACE 203
I . PAX ROMANA
According to H . Fuchs’ R . Ihering , the Latin word
and
pax is derived from the root pak - pag , meaning “ to unite ,
to make firm .” Pax signifies primarily the conclusion of a
treaty , the negotiations between the victorious and the con
quered nations, the establishment of order and the enactment
of law . This is the meaning
inferred in the collections of
ancient Roman law . The Justinian Code expressly states that
pax is derived from pacatio , which in turn means the consent
of two or more in the same thing : " Pactum autem a pactione
dicitur ( inde etiam pacis nomen appellatum est ) et est pactio
duorum pluriumve in idem placitum et consensus." Fre
quently in the Roman classics are found such expressions
as pacem dare , to give peace ; 1 pacem dicere , to dictate
peace ;" and pacem imponere , to impose peace . Hence the
primary meaning of pax is signifies the an active one. It
initiation or inauguration of a state of is what agreement ; it
we in modern times would call a peace treaty or pact.
Peace as a state of quiet , rest , abundance , absence of war ,
which the Greek philosophers understood by the word
elphun ,
was only a secondary meaning of the Roman pax .
The Roman classics designate the state of peace " by other
res
words , such as : otium , placida quies tranquillitas

,
,
6
"?
of
or
securitas The connotation the Latin word pax well

as
.18
7H
Fuchs Augustin und der antike Friedensgedanke Neue philologische Unter

,
,
.
suchungen Berlin 1926 III 167

,
,
,
ff
.
(
)
8R
Ihering Geist des römischen Rechts eipzig 1866

, ,
,
.
)
.
(L
14
Digesta
,
, ,
, 1,
2
2
19 .
'
XXXI XXXII XXXIII

; 11
33
36
24
10Livy
, ,
,
,
,
;
Livy XXX XXX

12 11
16
12
, . ,
. ,
XII
; Or
VI
Vergil Aen See also Cicero Phil

,
852
, ,
,
, ,
,
, 2.
.
.
902
13See Homer Iliad 797 156 403 Hesiod Erga 227 Theog
. B,
, I,
.,
;
., ;
ff
X
.
See
Amph 208 Mur XXXVII

46
14Plautus also Cicero Pro Sestio Pro

,
.,
I,
,
;
;
1
L
.
78
86
XL
;
,
.
15Plautus Persa 751

,
, ,
. ff
.
16Ovid Met XI 623

II, .,
.
De
17
Lucretius 1093 See also Cicero Pro Murena Seneca Vita Beata
,
,
I,
,
;
1
L
.
III
,
3
.
89
12
18Velleius Paterculus Hist Rom See also Tacitus Hist

,
.,
II,
,
.,
II,
ff
3
.
.
the
its
as difference from Greek ciphun indicates that the
Romans were more concerned about establishing peace
in
the world than about philosophizing regard
it
in
to
.
AUGUSTUS Auctor Pacis
,
“
”
historical fact that Emperor Augustus who ter
an
It
is
,
minated the civil wars and brought unity the Roman
to
Empire
of
actually
established peace the world his time
in
,
.
He was the and symbol
of
champion peace for Rome
In
.
the people saw the fulfillment the growing desire for
of
him
the
coming prince who would establish

of
of
kingdom
a
a
peace and happiness Asia Minor the
In
the Greek states
in
.
calendar was changed that the year should begin
on
so
September the birthday the Emperor The explana

23
of
,
.
for change given calendar inscription
of
tion this the
in
is
year prophecy which foretold

It
was because the

C
B
9
.
.
everything
its
our life which demonstrated attention and
,
in
will towards and set up

of
us
good order upon our

crown
a
lives and sent and succeeding generations savior who

us
,
will put war and restore order all things a

an
end now
to
to
is
"
of
fulfilled and the birthday the gods this world
is
in
.
by .
.
"
of
marked the announcement message peace
of
'19
a
."
Another inscription near Halikarnass accord with the
in
,
Greek traditional thought Land and

on
peace reads thus

,
:
“
sea rest peace eipnvevovoi and the states prosper through

in
lawful order concord and well being

20
,
eúvouia onovola
-
(
."
These words were written the time of Augustus

in
the account his accomplishments Emperor Augustus

In
of
boasts that during his reign

of
he
was able close the doors

to
the Janus temple three times whereas before his time the
,
doors had been closed but twice since the founding

of
the
19W Dittenberger Orientis Graeci Inscriptiones Selectae Leipzig 1903 458

,
, ,
,
), -5
(
)
, .
.p n.
.
26P
Wendland Die hellenistisch römische Kultur Tübingen 1907 102

,
Inseription British Museum 894

in
n
,
(
)
.
.
SOURCES OF ST . BENEDICT 'S CONCEPT OF PEACE 205
city of Rome . The closing of the doors of the Janus temple

symbolized that peace reigned in the Empire. Augustus also
relates how the senate erected an altar of peace , the Ara
Pacis Augustae , to honor him upon his triumphant return
from Gaul on July 4 , A . D . 13. 22
Likewise , the poets and orators of the Augustan reign were
effusive in their praise of the Emperor and especially in
lauding him for his role as peacemaker. Horace is happy
that Jupiter reigns in heaven and Augustus on earth , for
under his leadership " faith , piety , honor , peace , virtue ,
decency , and abundance have returned to the earth .” 23 Ovid
calls him the author of peace , auctor pacis , " and the historian
Velleius Paterculus records that " war having been waged ,
the whole world was pacified by his victories ."'25 Vergil , how
ever, in his celebrated Fourth Eclogue surpasses his contem
poraries in praising the peace efforts of his patron . In words
that sound like a Messianic prophecy of Isaias ,26 Vergil tells
21Th . Bergk , Augusti Rerum a se Gestarum , Indicem (Mon . Anc . Goettingen ,

1873 ) , VIII - X , “ Ianum Quirinum , quem clausum esse majores nostri voluerunt , cum
per totum imperium Romanum terra marique esset non dubia parta pax, cum prius
; . bis
, ter
quam nascerer a condita urbe omnino clausum fuisse prodatur memoriae
me principe esse censuit For the same event see Horace ,
to
claudendum references
,
”
De
Vita Caes Augusti

15
22
IV
Carm Letters 251 Suetonius

,
,
,
II,
1,
, ,
;
, 9
. .
his
VIII
.op
Hispania Galliaque rebus

cit
ex
Bergk and
IX
22Th Cum
in
. ,
.
"
provinciis prospere gestis Romam redibam Tib Nerone Quintilio consulibus aram
,
P
.
Pacis Augustae senatus pro reditu meo consecrari censuit

ad
campum Martium
in
,
qua ara magistratus virginesque vestales anniversarium sacrificium

et
sacerdotes
on
facere iussit See also Ovid Fast 709 For additional material the Ara
ff
,
.,
1,
.”
Pacis see Gardthausen Augustus und seine Zeit Leipzig 1896 Part Vol
V
2
58 ,
I,
,
(
)
.
.
2d
852 Part half volume 497 500

II,
,
;
23 -
-
.
Carm III Caelo tonantem credidimus lovem regnare praesens divos

5
,
"
.
habebitur Augustus adiectis Britannis imperio gravibusque Persis

57
Carm Saec
.,
.”
. :
pax honor pudorque priscus neglecta redire virtus audet apparet

et
et
et
Iam fides
,
"
que beata pleno copia cornu

."
Met XV
31
24Ex Ponto See also 832

. ,
I,
,
II, ,
- ,
1
.
See
89
15
18
, 17
also Ovid Horace

IV
2511 Fastes Carm

,
,
,
,
;
ff
6
5
.
W .
26
the scriptural
on
disagree Eclogue
IV
Commentators sources
of
the Nestle
,
.
Der Friedensgedanke der antiken Welt Philologus Suppl

31
Leipzig 1938
in
,
.
)
59
60
that Vergil derived

of
maintains his idea great prince

the coming
of
1
,
a
-
who would bring peace the world from the Oracles which
to
turn were unmis

in
,
by
takably influenced Religion

La
the Jewish Messianic prophecies Boissier

G
,
.
.
257
7th
de
58
ed
Le
Romaine Paris after 1900 Jeanmarie Messianisme

.,
),
I,
,
H
;
-
.
(
of the coming of of the gods who was to initiate the

a child
golden age and rule a peaceful world : “ Pacatumque reget
patriis virtutibus orbem ." 27 Little wonder that the peace
efforts of Rome became associated with the name of Augustus ,
for in Velleius ' History of Rome? we find for the first time
the term Pax Augusta , a motto that was to appear frequently
on the coins of the succeeding emperors .
History proves that Rome, under her first Emperor ,
Augustus the Great, established peace in the world . This
fact leads to the questions : What philosophy inspired Rome
in her success , and what means did she use to realize it ? A .
Carlyle points out the trend of Roman political thought in

general. “ There is no change in political theory so startling
its
completeness he writes the change from the theory
as
in
the ",
,
“
by
later philosophical view represented
of
Aristotle
to
of
Cicero and Seneca Over against Aristotle view the
of .
's
natural inequality human nature we find set out the theory
of
of
the natural equality human nature

29
."
of
What political theory general
of
true true also

is
of in
is
peace which but the final aim the state Hence this
is
,
.
of
belief the natural equality human nature was the basis

in
and bringing peace

of
Rome efforts and success unifying

in
's
the world The idea does not however have origin its
to
,
.
the development principle

of
with Cicero and Seneca

is
It
a
.
Virgile Eclogues Vergil

30
Berkeley
of
Paris 1930 and Rose The and

,
to pp ,
,
,
,
H
.
(
(
. I
162
Los Angeles
be
the whole Eclogue explained with

ff
1942 claim that can

,
),
,
.
out having recourse scriptural source

a
.
.
.
Magnus
27
et ab
Eclogue integro saeclorum nascitur ordo

IV
,
5
:
"
Jam redit virgo redeunt Saturnia regna

,
Jam nova progenies caelo demittitur alto

.
.
Tu
modo nascenti puero quo ferrea primum

,
toto genus aurea mundo

ac
Desinet
."
'
15
Ille deum vitam accipiet divisque videbit

,
v
•
"
'
:
.
Permixtos heroas ipse videbitur illis

et
,
,
. i
Pacatumque reget patriis virtutibus orbem

.
."
2811 126
,
Carlyle History Theory

3d
ed
Medieval Political the West

of
29A
in
,
.,
A
.
J.
Edinburgh and London 1930

,
,
I,
8
.
)
set forth by the Greek Stoics from whom Cicero and Seneca
as well as Marcus Aurelius and Epictetus took their inspira
tion .31
NATURAL EQUALITY AND BROTHERHOOD OF MANKIND
all
From the principle of the natural equality of men the
,
Roman Stoics derived some practical conclusions for the
of
guidance their statesmen building empire and
an
in
establishing peace The law
of
nature the same every
is
in
.
be
hence positive law should also the same for all
In
man
;
.
be
order accomplish this the world must united under
to
a
uniform law and under one head All men ICI are be fellow
to
.
one empire Once this unity accomplished

of
citizens
is
,
.
will peace These thoughts recur frequently

be
there the
in
.
writings the leading political theorists from

of
the time
preceding the formation the Empire until the
of
immediately
beginning
its
of
decline
.
the writings
of
Cicero that there

It
clear common
is
in
is
a
wel
of of
law nature which binds all mankind and makes the

all men Positive law must be
: in
fare common duty
, .2
a
agreement with the law of nature Cicero expresses

or
of it
as
,
True law right reason agreement with nature

. it
in
is
is
. ;
"
universal application unchanging and everlasting And

,
at ,
.
.
or
will not be different laws Rome and

at
there Athens
,
different laws now and the future but one eternal un

in
Leipzig
- of
ed
30See Zeno Kition Stoicorum veterum fragmenta von Arnim

in
,
's ,
(
.
J.
Praechter Die Philosophie des Altertums Ueberweg

70
1905 262
in
fr
,
, , ,
;
K
- F
.
cit 31 .
)
.op 430
Grundriss der Geschichte der Philosophie Berlin 1926 425

,
. ),
I,
., .
(
on
50
81For the Stoic influence the Roman mind see Nestle

W
,
ff
I,
;
.
Boissier op cit 186 220 Friedlaender Darstellungen aus

G
der Sitten
,
.,
I,
,
L
.
.pp .
eipzig 1890
97
geschichte Roms 696 Pohlenz Die Stoa Goettingen

M
,
),
,
;
-
(
(L
., pp
De 49
27 37
1948 436
),
.
-
Of Atque praescribit
VI
22
homo homini
ut
si
etiam hoc natura

,
,
:
"
ob
quicumque eam ipsam

sit
sit quod homo

is
causam consultum velit necesse est

,
secundum candem naturam omnium utilitatem esse communem Quod ita est una
si
,
.
continemur omnes eadem lege naturae idque ipsum certe violare alterum
et
ita est
si
,
naturae lege prohibemur

."
changeable law will be for all nations and at all times,

valid
and there will be one master and ruler , that is , God , over us
all, for He is the author of this law , promulgator and
its
its
enforcing judge Further
lawmaker and the ruler are
33
the
,
."
be
by
guided justice must also
justice
be
of
but the source
to
,
nature Surely there nothing more precious than the full
is
.
"
realization that we are born for justice and that this right
,
based not upon men opinion but upon nature This fact
is
.
's
will immediately be plain one once gets clear conception
if
a
of
one union with one fellow man
34
.'
'
's
Seneca conceived human nature similar way's Like
in
.
a
he
all
by
Cicero inspired the conviction that men are equal
,
is
and citizens one world state All this which you see which
of
,
.
“
unity We
of
composes the world the gods and men builds
.
one great body
of
us
as
are members Nature has begotten .
us
the same material and

of
relatives since she has made out
,
for the same purpose That verse quotation from
a
[
.
.
.
.
77
be
Terence Heaut should ever our heart and our

in
in
,
]
.
1135
man nothing human foreign me
am
mouth
is
to
,
a
, '
.'
I
:
he
Further considers himself world citizens and states that

a
two states the great world state

of
the wise man citizen

is
:
a
whose boundaries are measured by the sun and the other

,"
“
which chance has placed by birth

in
37
him
"
."
Epictetus maintained with Seneca that man should con

part of
of
sider himself the whole universe not citizen

,
a
isolated territory
as
an
otherwise he would be useless

to
;
society the head when cut off from the body Similarly
38
as
,
.
III
De
33
, , ., 22
Rep
.,
,
.
De Leg
, . 14
16
34Cicero
, ,
52 I,
-
.
.Ep
95
35Seneca
ff
praesides deos
36
De Vita Beata XX
et
Patriam meam esse mundum sciam

,
5
orum
"
:
hos supra me circaque me stare factorum dictorumque censores

."
Duas res publicas animo complectamur alteram magnam

37
De Otio
,
, IV
et
,
,
,
1
“
:
dictorummiplectamur
ad
vere publicam qua dii atque homines continentur qua nonaltera hunc angulum
in
,
Thunc angul
ad
respicimus aut illum sed terminos civitatis nostrae cum sole metimur cui nos
,
adscripsit condicio nascendi quidam eodem tempore utrique rei publicae dant
.
.
.
operam maiori minorique quidem tantum minori quidem tantum maiori

,
.”
Epictetus
38
10
24
Diss Diss
,
I,
,
II,
,
5,
;
;
ff
9
1
3
.
.
SOURCES OF ST. BENEDICT ' S CONCEPT OF PEACE
209
Emperor Marcus Aurelius
intelligence argues
If
the
is is
:
"
us
beings
of
common all reason which makes rational
to
,
you admit this then you must
of
common all us Now
to
if
,
,
.
admit that law itself common all we are all fellow
of is
to
—
citizens we are part the same political body the world
,
,
139
one city
is
.'
MUTUAL LOVE
all men and the unity
of
The natural equality mankind of
the Empire seen by the Roman thinkers also had
as
in
a
bearing the individual social relationship was con
It
on
.
's
duty
., of
of
sidered the the ruler well each citizen
to
as
as
thought mutual love and assis
of
foster concordia unity

,
,
e
i.
tance Concordia was grow within the Empire once had
it
to
.
peace Thus Cicero prays the im

at
of
arrived
to
state
a
mortal gods the day Murena inauguration

of
consul
as
on
:
's
Populoque Romano pacem tranquillitatem otium concor

,
,
“
diamque adferat For Seneca too

of
union hearts con
40
,
a
(
.”
unity by force
be
of
cordia was far more desired than
to
a
)
of
arms for the benefit human life and concord he

It
is
,
.
"
joined by ”
be
writes that mankind common bond not

in
,
,
a
“
by
terror but mutual love

."
'41
The Roman citizens who wrote the Greek language fre

in
quently encouraged
their countrymen live concord and
to
in
harmony and used the same word duóvola which

in
found
is
,
the Greek Sophist peace literature For Dion of Prusa all

.
peace could be reduced oppo

on
reflections concord The

to
concord and health Noth

of
site war and slaughter peace

is
ing more beautiful and godlike than love fidia and har
is
mony Above all things men should strive live

to
duóvola
,
,
peaceably with one another since even animal life especially

,
41 40 39
Marcus Aurelius
IV
I, ,
,
4
.
XL
XXXVII
78
86
Pro Murena See also

;
,
,
1
L
Ira .
De
,
I,
5
.
42See Antiphon Fragmente der

ed
ed
Vorsokratiker Diels 4th Berlin

, in
,
., ,
.,
,
4 H
(
IV .
, .
64
61
16
65
58
60
49
54
nn
Xenophon Mem
,
,
1922
,
,
,
;
,
.
.
)
the bees and the ants, gives us this example . ” The harmony
and design of the universe should be an example for peace
among men . “ The order , harmony , moderation , righteousness ,
and peace in ideal for which we also ought
the universe is an
to strive , "
Dion admonished ." And , again : " The visible
gods , the stars , and the universe mirror harmony and lack
of envy and strife ."' 45
the
, are
Epictetus declared that false judgments and ideas
We all know
of
cause discord and destroy peace he
"
“
writes that we are members the same world we eat
of
,
,
"
yet we
do
together drink together not come realize
to
,
.
.
.
our false judgments
of
of
the ideal peace and concord because
and ideas
46
in ."
the second century during the reign
of
Later Antoninus
,
Pius Aelius Aristides took every occasion impress the idea ,
to
,
of
concord upon his readers
he
Thus wrote Concord
is
.
:
“
the greatest and most indispensable good for the home and
family well
as
for the citizens discord sickness that

as
is
;
a
of
ruins the organism the state

of '47
."
Finally turning point Rome greatness identi

at
an
the
,
's
cal thought recurs the writings Marcus Aurelius He

of
in
.
draws analogy between the human body and the whole
an
of
human race emphasize the necessity mutual love and

to
cooperation We are made cooperate with one another

to
.
“
as
just the feet hands eyes one upper and

of
two sets teeth

,
the other lower To act adversaries one another against

as
.
contrary And not only does nature demand

to
nature
'48
is
."
that men refrain from strife with one another but proper
is
it
,
“
he
for man that love who offend

49
those him
."'
Or
Or
Or
XLVIII XXXVIII
43
15
40
42
11
17
20
38
IV
430r
, 2 ;
;
, , ,
I,
,
,
,
,
,
ff
6
-
.
.
Or
XXXIX
ff
.
.op
440r XL
35
cit
quoted Fuchs 101

in
.p
,
.,
H
. .
450r XXXVI
ff 18 22
ff
4 , ,
.
46
, 22
Diss
ff
II,
.
470r XXIV
, .
4811
, 1
.
22
49VII
.
SOURCES OF ST. BENEDICT ' S CONCEPT OF PEACE 211
Concordia is, afterthe most frequent inscription found

pax ,
on the coins of the Roman Empire . It is significant , too ,
that the same symbols are used for concordia and pax , and
that the emperors who were particularly devoted to the main
tenance of peace were the same who had the most concordia
coins struck . A typical example are the coins of Emperor
Galba , on which concordia between the different elements
of the Empire, i. e ., emperor , senate , provinces , and people ,
is expressed .50
CHARACTERISTICS OF THE Pax Romana
What characterized was not so much the Roman peace

philosophy underlying it, for this was taken from the Greeks ,
but rather the fact that it was actually realized . With the
help of a strong military force , Rome conquered and unified
the world ." She made a city out of what formerly was the
world , and made the world a common fatherland for all
men . When she had defeated a hostile tribe , she imposed
her laws upon it, modeled after , but not the same as, those
for her own citizens. 53 R . Ihering explains how this was
possible : " The original form of Roman law was not that of
a series of commands and prohibitions upon a subordinate ,
50H . Cohen , Description historique des monnaies frappées sous l’Empire Romain
252
( 1st ed ., Paris , 1859 ) , I, nn . 12, 13, 19, 113- 19,

54
31
47
220 230 246

,
,
-
-
.
sub imperatore gesta pacatusque

89
51
Velleius Paterculus Bella victoriis

6
,
II,
,
"
:
orbis See also Plautus Persa Hostibus victis civibus salvis

re
terrarum 751
,
,
.”
"
:
placida pacibus perfectis bello extincto

- re
bene gesta
,
.”
52
66
Rutilius Namatianus De reditu suo 63

,
Fecisti patriam diversis gentibus unam

;
"
Profuit iniustis capi

te
dominante
.
Dumque offers victis proprii consortia juris

.
Urbem fecisti quod prius orbis erat

.”
89
Iustis bellorum causis nec pace superba

:
"
ad
Nobilis summas gloria venit opes

."
53
Ovid Met XV 832

,
.,
ad
Pace data terris animum civilia vertet

“
Jura suum legesque feret iustissimus auctor

;
Exemploque suo mores reget

."
Or
Phil XII Vergil

77
80
See also Cicero Rutilius Namatianus De reditu suo

,
.,
,
;
;
2
-
.
IV
Aen 847
.,
.
but that of an understanding between two persons of equal

rank . " 54 words, law in the objective sense was the
In other
permanent expression of the peace agreement between the
victor and the conquered .
Peace and law are frequently used as synonyms. Pacem
dare , pacem dicere , pacem imponere, could be substituted
for legem dare , legem dicere or legem imponere without doing
an injustice to the meaning . Pax in the strict sense denotes
the inauguration of a state of law and order or the enactment
of legislation ; lex is this agreement codified in law .
The similarity of the two concepts is even more evident
when one considers how the philosophy of peace coincides
with the philosophy of Roman law . Underlying the prac
tical formularies of Roman legislation was the Stoic prin
ciple of the unity and equality of human nature based on a
common natural law .55 The Justinian Code lays down the
principle that there is a law of nature which man has in
common with all the lower animals , and this it calls the jus
naturale .58 There is also a jus gentium , a law of nature which
is both proper and common to the whole human race . War,
captivity , and servitude are contrary to the jus gentium , for
according to the natural law and from the very beginning ,
all men were created free .57
540p .
cit
216
.p
. ,
philosophy
on
of
55For the influence Stoic HuvelinRoman law

Cours see
,
,
P
.
de
.op
81
82
Paris
cit
Elémentaire Droit Romain 1927Pohlenz 108
M
,
,
I,
,
9
;
.
-
-
(
)
.pp
.op
Carlyle who points out that the Roman lawyers did

34
cit
133
ff
,
I,
,
to A
;
.
up
not belong any philosophical school but were practical men who took the
thought their time without investigating further into the origin
or
of
of
current
philosophy that was behind
of
of
school Nonetheless their conception justice and

to it
"
.
obviously related the Stoics and opposed

of
of
the nature such views

to
law that
is
Epicurus and the later Academics

of
as that
."
56
Institutiones Jus naturale est quod natura omnia animalia docuit

,
I,
1,
,
2
1
.
"
:
est
Nam ius istud non humani generis proprium sed omnium animalium quae
in
,
quae terra quae mari nascuntur

in
in
caelo
,
.”
,
omni humano generi commune

57
Jus gentium exigente

et
autem est Nam usu

"
humanis necessitatibus gentes humanae quaedam sibi constituerunt bella etenim orta
:
sunt captivitates secutae quae sunt iuri naturali contrariae Jure enim
et
et
servitutes
,
.
ab
naturali initio omnes homines liberi nascebantur Ibid See also

.,
I,
1,
2,
2
.”
Digesta
,
1,
5
,
4
.
SOURCES OF ST. BENEDICT '
213
S CONCEPT OF PEACE
Together with law there were other elements that guar
of
anteed the peace Rome Cicero very clearly enumerated
.
of
of
the foundations the state peace his Oration for Sestius
in
:
Huius autem otiosae dignitatis haec fundamenta sunt haec
,
“
membra quae tuenda principibus vel capitis periculo
et
,
defendenda sunt religiones auspicia potestates magistratum
, ,
, :
senatus auctoritas leges mos maiorum iudicia iuris dictio
, ,
fides provinciae socii imperii laus res militaris aerarium
58
,
.”
Velleius Paterculus mentioned also securitas aequitas iustitia
by ,
,
of
and industria other elements Hence
as
peace means
59
,
, .
of
power authority law jurisdiction equity and justice

,
,
Rome established order throughout the world Magnus
ab
—
“
, of
integro saeclorum nascitur ordo The fruit this order 80
, .
"
turn the otiosa dignitas the Pax Romana
as
was Seneca
in
calls for the first time.

it
$
1
The Pax Romana was the glory

of
Rome which was cele

by
brated her poets and orators Rome rules the world
,
.
“
”
As far the rays
of
as
wrote Aelius Aristides the sun reach
,
.
“
of
one sees only Roman land Rome all goods
In
the earth
.
flow together She has united There more the world no

is
.
Europe and Asia but one common state embracing the whole
,
world and under the best rulers Rome the capital city
of
,
.
of
all nations
as
the world takes the sea does the rivers

in
,
Now the earth really the common mother and fatherland

is
of
all nations everyone can become citizen Rome with

of
a
up
out giving his own home Above all peace rules the
,
.
.
.
.
world May the Empire prosper for eternity

62
.
.”
The word pax then synthesized the entire thought and

,
the Roman Empire Peace was the final aim and

of
activity
.
58
46
Pro Sestio
,
.
126
5911 Revocata forum fides summota foro seditio ambitio campo dis
in
,
,
e
“
:
ac
cordia curia sepultaeque situ obsitae iustitia aequitas industria civitati redditae
,
accessit magistratibus auctoritas senatui majestas iudiciis gravitas quando

,
.
.
.
pax laetior
89
annona moderatior quando See also

,
II,
,
ff
2
?
”
60Vergil Eclogue
IV
, ,
., ,
5
IV .
61
14
Seneca De Prov Omnes considera gentes quibus Romana pax

in
,
“
:
de
desinit See also Ad Polybium Consolatione XV

,
,
.1
. .”
62Or XXVI
.
fruit of the Roman system . Were we to consider it according
to our modern way of thinking , we could call pax the " motto "
of the Roman Empire . It remained , as a matter of fact , one
of the dominant ideals of the emperors until the fourth
century .
This dedication to pax is evident in the coin inscriptions .
The Roman coins, as Otto Th . Schulz points out, were the
propaganda organs of the Roman emperors. They used them
to broadcast their political programs both at the beginning
the
of their reigns and during their rule circum
as
of
course
stances demanded The inscription Pax appeared with
.63
marked frequency Emperor Augustus

on
the coins from
to
or
Valens either alone connection with the words Augusta

in
, , ,
Augusti equitum exercitus orbis terrarum populi Romani

, ,
, ,
,
perpetua publica ubique pax
or
or
aeterna simply pace
in
.
by
at
symbolized the coins one time goddess
on
Peace
is
a
or by
holding
at
an
olive branch another caduceus staff

,
(
a
two serpents plenty scepter
of
with horn Joined

as ),
.
a
a
appeared symbol peace
of
hands on other coins and
,
a
occasionally the goddess Pax was pictured with torch set
a
pile weapons
or
of
ting fire offering sacrificial
at
dish
to
a
a
an
altar
all 64
.
, be
Not emperors caused the inscription Pax
to
the
on
the coins for the same purpose Some Nero

as
struck
,
.
of
ordered the inscription recall the minds the citizens

to
to
ideal that had been temporarily forgotten territorial

an
in
Nerva Hadrian Marcus Aurelius

as
wars Others and

,
,
,
,
.
hoped thereby restore peace that had been lost

to
the Empire however from Marcus

of
After the decline

,
Aurelius
on
Valentinian Pax found coins but seldom

is
to
;
I,
Rechtstitel und Regierungsprogramme

63
Die auf römischen Kaizermünzen Pader

(
pp
born 1925
,
),
2
; . 1-
op .
. .cit .
64H Cohen Bernhart Handbuch zur Münzkunde der röm Kaizerzeit

. M
;
,
,
.
V .
München 1926 Schroetter Wörterbuch der Münzkunde Berlin 1930

, ,
;
F
F
.
. (
Wegeli Catalogue the Roman Empire unpublished manuscript

, of
of
Coins
in
R
the Bernisches Historisches Museum Switzerland made available the present

in to
Bern
,
the
Dr
by
Rudolf Wegeli Director

of
writer
of
the courtesy Museum 1950

,
.
)
.
SOURCES OF ST. BENEDICT' S CONCEPT OF PEACE 215
and then with the adjective perpetua or aeterna , denoting a

futile hope for a peace that could never more be realized .
Constantine 's coins are an exception . The hope of restor
ing the Empire and establishing peace again returned for
a short time, and this hope was expressed by coin inscrip
tions in the style of an earlier century . After Valentinian I ,
the Pax inscription is lost ; for only on one other extant coin
of the Vandals , Ostrogoths, and Lombards , which dates from
the sixth century , does it reappear, and then in the classical
Roman form .65
The Pax Romana as realized under the Empire stands as
a unique contribution to the fulfillment of the peace ideal.
Through the practical means of a strong army , good laws,
and well - defined authority , Rome united the world and set
it in order. The result was a state of tranquillitas , otium ,
securitas , within the Empire .
Rome rose above merely political considerations. Free
dom fromwar and security from outside interference did
not constitute the only goal of her military and legal genius ,
for within the Empire itself men were taught to live in
harmony with one another. Peace , the otiosa dignitas , was
the ideal that was be protected by the rulers and defended
to
by the citizens at the peril of their lives . It was the glory
of Rome which her poets and orators lauded ; it was the
dominant good sought by every emperor from the time of
Augustus the Great until the decline . Finally, although the
Empire collapsed , and with it the Pax Romana , nonetheless
through the Roman law , which incorporated the principles
of peace , the Pax Romana lived on
on
its
to have influence
the Middle Ages and modern times
.
PAX CHRISTIANA
II
.
The Messianic prophecies

of
the Old Testament foretold

coming
of
of
the new peace with the birth and reign the

a
Ostrogoths and
of
65W Wroth Coins the Vandals Lombards the British

in
,
,
.
III
22
Museum London 1911

,
),
,
n
.
.
(
Messias ; 66 and the angels in announcing to the shepherds the

birth of Christ , pointed to His mission of peace when they
sang , “ Glory to God in the highest , and peace on earth among
Christ announced that His peace dif
167
men of good will ."
of
be
the world His was peace
of
fered from that soul
68
to
.
:
St Paul laid the groundwork for the theology
of
Christian
.
of
peace the second chapter his Epistle the Ephesians
in
to
.
he
passage peace for through His
In
that calls Christ our
,
"
”
the Cross Christ both united man with God and
on
death
,
joined men one another His Mystical Finally
Body
to
in
,
.
Christian peace according the New Testament inti
is
to
,
up ,
mately bound with charity
'
.*
of
Numerous references peace occur the writings the
to
in
early Fathers
of
the Church who both restated and developed ,

the New Testament theology Christian peace and adapted it of
Augustine who made
St
the classical idea But was
to
it
.
.
the classical and Christian philosophy
of
the first synthesis

analysis Augustine doc
St
peace For this
an
of
reason
of
,
.
's
peace may be considered summarizing
as
adequately
on
trine
of
Moreover
of
the notion Pax Christiana , the influence
.”
Augustine
St
St
Benedict be greater commonly

on
held
is
to
.
.
of
of
than that any other Father the Church Thus sin
in
.
gling out Augustine peace doctrine we are dealing with

's
the closest Christian source of the Pax Benedictina

.
71
Isa
84
11
52
53
66See Pss
;
;
3
9
:6
5
:
:
: .
.
68 67
14
Luke
2
.
14
. : 27
John
.
. :
23 14
15
69Cf Eph
Rom Col
;
4 6;
5
1
4
de . 3 -
; -
.
; .
à ; .
.
:
l' 6: 3:
13
11
14
15
II
70See Cor Eph Col John Jude

II
;
:3
-6
2
-
.
.
:
.pp
époque Carolingienne
27
28
71R Delamare Idée Paix Paris 1939

,
,
L
.
'
warns that the theory peace which Augustine worked out particularly rich
of
St
is
"
he
The original synthesis which made causes diffi

at
but the same time complex

.
culties the Augustinian thought for one can trace two conflicting ideas According
in
things according
an
one idea peace

of
natural order
to
to
another end
of is
by is
it
a
an ,
value object desire These two ideas are nowhere distinguished Augus
,
a
tine and overlap and intercross all his works See also Kato Kiszely Payzs
in
,
.”
19 -
XVIII
41
Augustine January
on
St
Peace The New Scholasticism 1944

”,
, ,
“
-
.
.
(
Augustin Règle
de
de
72See Lambot Influence sur Benoît Revue

la
,
C
S
L
“
”
.
), .
.
'
Liturgique Monastique XIV

et
1929 321
,
ff
(
.
SOURCES OF ST. BENEDICT '
217
S CONCEPT OF PEACE
AS
END
AN
PEACE
De Civitate his treatise peace
on
the introduction
, In
to
in
Dei Augustine shows the esteem with which he regards this
he
good great peace
So
of
the good writes that even
,
is
.
"
“
”
of
all earthly things and mortal nothing more gratifying
is
,
hear nothing desire more ardently nothing
do
for me
to
,
I
We can understand Augustine
be
better can found

73
."
's
great attachment peace only when we consider that for
to
him peace was the finis bonorum nostrorum mmum

the summum
,
bonum the vita aeterna promised the Scriptures
74
in
,
.
this lofty conception peace that Augustine parts
of
It
in
is
company with Varro and all the philosophers before

pagan
he
him and here also that rises far above any previous
it
,
is
of
Christian evaluation peace The pagan philosophers

.
sought perfect peace this world but for Augustine the

in
perfection
of
of
peace the final complete satisfaction man
,
's
desire for peace was the life come Peace that
in
is
to
,
.
“
good which we all long for Behold the good the great ,
.
good called peace What this peace That which

is
is
.
.
.
.
eye hath not seen nor ear heard What peace That
1976of
,
776
Me
of
Jerusalem because Jerusalem means Vision Peace

,
.'
“
of
Peace the objective final end man not means

It
is
is
a
.
.
Augustine was very explicit insisting
on
this Peace
in
is
.
the end for which the Church was endowed with the sacra
by
of
ments because peace Christ came teach mankind

to
,
;
of
word and deed because peace we have received the

;
Holy Spirit Peace faith hope and love

of
the motive
is
,
.
of
and the consolation the Christian who still distressed

is
is
by
tribulation
.”
XLI
De
74 73
19
11
19 Bk
PL
Civitate Dei chap 637

,
,
,
,
.
XLI XXXVI
Bk
11
PL
36
11
De Civ Dei chap

Ps
637 658 En PL
84 in
,
;
,
,
,
,
in .
PL XXXVII XXXVII
Ps
363 En 119 1605 En Ps PL

in
1077
7
;
,
,
PL ;
,
,
9,
;
,
25 .
XXXVIII
43
Sermo PL 170 Ench XL 261

,
,
;
, .
.
De
PL
III
op
XLI
75
19
27
16
Bk
cit
Civ Dei chap 624 See also Fuchs

;
,
,
,
H
2
. 3
33 -
-
.
32 .
.
.
.pp
.op
.cit
Delamare
R
. ,
,
.
-
PL
PL
Ps
48
En
XXXVII XXXVI
77 76
17
in En
Ev Ps
127 1688 See also 560

.Jn in
in
. ,
,
,
,
,
.
, .
.
Tr
PL
XXXV
ad
17
104 cap 1902 Haec enim pax finem temporis

,
,
.
"
:
Augustine is more precise in teaching that peace is synony

mous with man 's final end than Christian tradition before
him . In the Scriptures , peace is conceived as one of the
goods to be given the just at the end of life. It is somehow
connected with eternal life . 78 The earlier Fathers had also
seen an eschatological meaning of peace , 79 but Augustine
clearly identifies peace with eternal beatitude .
Even on the natural plane , Augustine taught that peace
is the desire of rational creatures . “ For just as there is no
one who does not wish to rejoice , so there is no one who
does not wish to have peace ." 80 He continues to prove by
examples of this universal desire for peace .
the existence
Those who wage war do so out of desire for peace . Even
the robber who molests the peace of others desires to live
peaceably with his companions ; and Cacus the half -beast
despises godly peace which is to be found in living in har
mony with others , but still he seeks it after a fashion .91
non habebit , sed omnis piae nostrae
est
intentionis actionisque finis ipse Propter
.
hanc Sacramentis ejus imbuimur propter hanc mirabilibus ejus operibus
et
sermonibus
,
erudimur propter hanc Spiritus ejus pignus accepimus propter hanc eum credimus
in
,
speramus ejus amore quantum donat accendimur hac pace pressuris omnibus
et
et
in
,
consolamur hac pressuris omnibus liberamur propter hanc omnem tribulationem

;
a
,
fortiter sustinemus ut hac feliciter sinc ulla tribulatione regnemus

In
the same
in
,
."
Augustine points out that peace

St
the reason and summary the teaching

of
tract
is
.
XXXV
PL
of
Christ 1901
IV ,
,
.
.
Kings
15
15
22
20
14
Ps
14
78See Gen Tob Wis Ecclus

;
3
6
;
4
:9
3
;
:3
;
:
.
:
.
; .
44
14
79
14
19
38
19
42
12
12
27
15
18
Luke Rom 11 Cor
1
2
9
8
:6
6
;
;
-
-
I
:
:
.
Gal
28
Eph
;
3
4
2
.
De .
.
:
III
pro
of
79Cyprian Mortal
CSEL 299 Lucifer Calaris Mor esse Dei
;
,
. .,
3,
,
,
filio CSEL XIV 291

The Church Fathers before Augustine used such terms
St
,
,
,
3
secura tranquillitas rather than pax

of as
requies quietas perpetua

to
describe the state

,
,
,
sui
Satyri 123 PL XVI

of 95 Fr
the soul after death Ambrose De Excessu

, St
See
,
,
II,
,
,
, ,
. .
, .
Or
PL
Ob
XVI
De
De
28
29
37
55
1351 Theod 1394 1398 Bono Mortis

.,
,
,
,
,
, ;
;
-
.
CSEL XXXII
44
The eschatological meaning

743 pax more clearly empha
,
is
.
-
sized the tomb inscriptions See Diehl Inscriptiones Latinae Christianae

in
,
.
) B .
Silvagni Inscriptiones Chris

nn
Veteres Berlin 1925 2245 DeRossi

,
,
I,
,
A
.ff;
.
, .
.
-
(
Leclercq
35
tianae Urbis Romae Romae 1922 Pax Dictionnaire

H
,
,
S
;
v
.
.
.
-
(
. de
Archéologie Liturgie
82
Paris coll 2775

et
chrétienne 1938
,
,
d
-
.
.
'
, (
chap XLI
80
PL
19
12
Bk
De Civ Dei Augustine thought here resembles

St
637
,
,
,
's
.
.
.
De of
that Aristotle Eth Nic 1177

, ,
.,
. X,
, ,
12 7
4
b
19 .
.
PL
XLI
Bk
Augustine also maintains else

81
40
Dei chap
. St
Civ 637
,
at -
.
.
.
XXXIII 1020
PL
of
where that peace the desired end one war EP 229

is
;
.
Ep 189 PL XXXIII 856

,
,
,
.
.
'S
219
SOURCES OF ST . BENEDICT CONCEPT OF PEACE
OF
NATURAL ORDER THINGS
The second point Augustine
of
teaching peace
on
as
's
by
things by
of
postulated the natural order far the most
is
important for our later interpretation St
of
Rule
of
the
in .
of St
Benedict Augustine philosophy peace forms
an
of
.
's
tegral part his doctrine and constitutes reality synthesis
in
a
of related concepts
.
With the concept of ordo Augustine introduces prin
a
ciple that governs peace
St
every sense Ordo
in
as
,
“
”
.
.
est
Augustine defines parium dispariumque rerum sua

it,
"
182
cuique loca tribuens dispositio There certain order
is
a
by ."
there
the God who
universe placed
the most wise
is
in
of
Creator who disposes all things justly The order the
,
through .
of
universe law established
the law nature for
is
irrational creatures special divine law for rational and

a
creatures aid them maintaining the proper order toward

in
to
other rational creatures and God Augustine built
on
the
85
.
of
of
idea the naturalis ratio which was the basis the Roman
,
philosophy His
of
conception
no
the universe was
of
law
.
longer that
of
the Sophists and Stoics The immediate

.
Neoplatonic
of
of
source his cosmology was the system
thought which
he
Plotinus
.86
derived from
,
For the Stoic philosophers the world was one big animal
.
Everything part of
as
the universe was linked together

in
animal body the other hand taught that

on
Plotinus
an
,
.
unifying principle the world was the World Soul

of
the
.”
“
The World
was the manifestation Soul
of
the turn
in
”
"
Nous the divine intelligence Since the World Soul was

,
.
"
"
”
essentially divine gave the world design order and

to
it
,
,
. Civ
, PL
XLI
86 85 84 83 82
19 19
, 13
Bk Bk
De Dei chap 640

,
, ,
,
,
,
.
XLI
13
De Cio Dei chap PL 641

,
,
.
XLI
PL
, . 19
p 14 13
40
Bk Bk
De Civ Dei chap 639

. ,
, ,
19 ,
, ,
, ,
,
.
.
-
. Cio
. PL
De Dei chap XLI 642

,
,
, .
.
See
.op
cit
Ch
12
Delamare Boyer Christianisme néo

et
See also
,
R
.
.
.
de
platonisme dans formation Augustin Paris 1920

la
,
S
.
.
(
)
harmony according to the eternal divine plan . The universe

was an expression
of divine unity and harmony ; hence it
was as perfect as possible and furnished man the best example
for harmonious social relations . “
Augustine shared Plotinus' concept of the divine order
in the universe and used it as the basis for his theology of
peace . “ Pax est tranquillitas ordinis , " he said . 88 Peace pre
supposes order , but is distinct from it. Where order is dis
turbed , so also are the tranquillity and repose that depend
on it . As order is based on the laws of nature and the posi
tive laws of God , so peace is assured or disturbed through
conformity or nonconformity with these same laws.89 With
such a conception it was possible for Augustine to define
every type of peace . Hence he delineates pax corporis , pax
animae rationalis et irrationalis , pax hominis , pax domus ,
pax civitatis terrestris et coelestis through the notion of ordo .
In Book 19 , Chapter 13 , of De Civitate Dei , Augustine
formulates a table of peace with nine members, beginning
with the peace of the body and progressing to the peace of
heaven , in which he defines peace under every aspect . In
these nine concise sentences Augustine gives a complete syn
thesis of peace . This table of peace prefaces his classical
definition of peace : “ Pax est tranquillitas ordinis. '»90
87See E . Brehier , La Philosophie de Plotin (Paris , 1928) ; G . Rodier , Études de

Philosophie Grecque (Paris, 1926) , pp . 309 ff . ; K . Praechter , op.
pp
cit
603
,
-6
.
.
.
, PL
Bk
XLI 640
89 88
19 19
, , 13
De Civ Dei chap

,
, , ,
,
,
,
.
PL XLI 639
13 13
14
40
De Civ Dei Bk chap 642

,
,
-
.
Bk .
.
Civ
PL
XLI 640 The peace table

19
90De Dei chap

,
:
.
Pax itaque corporis est ordinata temperatura partium

2 1
. .
Pax animae irrationalis ordinata requies appetitionum

.
Pax animae rationalis ordinata cognitionis actionisque consensio

. . 3
.
Pax corporis animae ordinata vita salus animantis

et
in et
4
Pax hominis mortalis Dei ordinata fide sub aeterna lege obedientia
et
5
Pax hominum ordinata concordia

6
. . .
Pax domus ordinata imperandi atque obediendi concordia cohabitantium

8 7
Pax civitatis ordinata imperandi atque obediendi concordia civium

.
Par civitatis ordinatissima

et
coelestis concordissima societas fruendi

et
Deo
9
.
invicem Deo
in
tranquillitas
10
Pax omnium rerum ordinis

.
.
SOURCES OF ST . BENEDICT ' S CONCEPT OF PEACE 221
of the
1) The peace of the body pax corporis consists
in
-
healthy disposition temperatura
its
members ordinata
by
be
partium The head meant erect nature and
if
is
to
,
.
body the body
of
of
this order the changed the peace
is
is
,
disturbed Misery suffering and sickness destroy the peace
91
,
.
body disrupt
of
they
its
the because normal state
2
.*
the irrational soul pax animae irra
peace
of
The
-
)
2
the
orderly repose ordi
an
of
tionalis sensual appetites
is
—
—
requies appetitionum preserve type peace
To
of
nata this
the animal avoids pain and sickness and flees from death .
because disturbance of bodily peace renders the complete
a
of
satisfaction the sensual desires impossible
93
.
peace the rational soul pax animae ration
of
The
3
-
)
thought andthe proper
of
alis coordination
found
is
in
—
action ordinata cognitionis actionisque consensio com
In
.
-
following
of
menting
of on
this member the peace table the

in
St
chapter Book Augustine points out that since there

19
,
.
“
rational soul man all that he has common with
in
is
in
,
a
of
animals subject the peace the rational soul such

is
in
to
a
way that accordingly
he
contemplates something and acts
.”
of
The peace the human soul then consists maintaining

in
,
,
of
of
the order superiority mind over matter but the same

at
,
time the human soul naturally desires safeguard the peace

to
or of
its
the body Hence strives not have desires frustrated

to
it
.
by dissolved by death
or
the body molested pain

.
.op
the Augustinian peace table

an
on
cit
For excellent commentary see Fuchs

,
,
H
.
He maintains previous
an
that was taken over from

the table unknown philosopher
Augustine The fifth member pax hominis mortalis Dei was inserted by Augus
et
to
,
.
.pp
37
38
55
78
tine himself Similar but less complete tables are found Gregory
in
. . of ,
,
,
,
.
-
of
Clement Alexandria and Dion Prusa 144

p
,
, , ,
.
.
PL XLI
Bk Bk
92 91
, 19
, 12
De Civ Dei chap 639

, ,
,
, ,
. .
. .
. .
PL XLI
a 19
Augustine considers peace and dis

13
De Civ Dei chap 642

of
an
part general problem good and evil Evil

is as
turbance peace the

of
of
is is
.
of
good negation presupposing good the

of
absence the existence Peace

it
a
,
evil misery war suffering are an absence peace For Augustine

of
normal state
;
's
,
.
Bk
De
good and evil

12
on
teaching the Civitate Dei see especially chaps and

in
,
1
3
.
PL XLI 642
93 ,
,
Civ
PL
XLI
De
19
14
Bk
Dei chap 642

,
,
,
,
.
.
The Stoic philosophers as well as St. Ambrose had taught

that the subjection of the passions to reason contributes to
peace of soul." In this text St . Augustine is speaking as a
philosopher in the manner of Seneca , but elsewhere he attacks
the same problem from the Christian point of view . Com
menting on the Sermon on the Mount , he remarks : “ They
will be peaceful within themselves who by calming the
emotions of their souls , by subjecting them to that
reason —
is ,making the mind conform to the spirit — and by gaining

the mastery over the flesh and concupiscence attain to the
kingdom of God . For then everything will be so disposed
that that which is superior in man will rule his lower nature
which he has in common with animals without any oppo
sition . " 95 This domination of the rational soul over the body ,
its
the subjection of the flesh and concupiscences the work
is
,
will Redemp
of
grace for free not sufficient Before the

is
,
.
“
tion Augustine not the freedom
says there was
avoid
to
, ,
,
"
sin but only the freedom not Grace however

sin
desire to
,
to
.
produces the effect enabling do right
us
not only
of
wish
to
to
,
by
but even act rightly not our own power but by the help
to
who will give perfect peace after the

of
us
the Liberator
,
resurrection that perfect peace which follows good will
98
,
."
the body and soul
of
The peace the well disposed

is
4
-
)
life and health of the living organism ordinata vita salus et

-
at
animantis The whole man peace long his two

as
as
is
.
elements body and soul remain united and the whole organ
,
healthy for this union and health mark his normal

is
ism
state Thus the fact that man shuns death indicates suffi
.
“
ciently how much he desires peace which the body and

in
'97
soul are united

."
.Ep
PL
Exp XVI
94
, , 36
, 4. 11
88
89
70
17
CSEL XLIV
Ps
Ambrose 1236
in
,
3 ,
,
,
,
,
;
;
-
.
Seneca De Vita Beata III

, ,
,
-
PL
., PL
XXXVI
. .Ps
En
95
De Serm Monte XXXIV 1232 See also

in
in
, 2,
,
,
,
, ,
1
9
7
.
.
PL
PL
Ps
En
XXXVII
22
121 143 1860 Contra Adm Manich Discip

in
,
;
;
.
XLII 165
,
.Ep
PL XXXV
ad
Proposit
ex
97 96
Quar Rom 2066

,
.,
.
.
.
Civ
PL
Bk
XLI 642
19
14
43
De Dei chap
,
,
,
-
.
.
) The peace of mortal man with God consists in a well

5
ordered obedience in faith to the eternal law - ordinata in

fide sub aeterna lege obedientia . Because of the weakness and
possibility of error in the human mind , Augustine explains
that God has given man laws to aid him in disposing his life
rationally . We know and accept these laws by faith , and

obedience to them assures peace between mortal man and
God .
6 ) Peace among men is regulated
concord - pax hominum
ordinata concordia . In this member of the peace table together
with the explanation in the following chapter of the De
Civitate Dei, we have the
synthesis of the pagan duóvola (con
cordia ) teaching with the Christian caritas. Augustine argues
thus : Since the peace of mortal man with God consists in
obedience to the law of God and since the two fundamental
laws of God are love of God and love of neighbor , it follows
that concord among men consists
the law ofin obeying
fraternal charity . So that the harmony among men be well
ordered , Augustine points out what this order is to be. The
love of self and neighbor is governed by the love of God . If
a man loves God as he ought, he will have the right attitude
The love of neighbor is also tied in with
toward self - love .
the first great commandment, for an important element of
brotherly love is the advising of others to love God as they
love themselves , and the readiness to be led on to the love
of God by others . The golden rule for the ordinaia concordia
is “ first that man harm no one, then that he does what he can
to help another ." '98 Elsewhere , Augustine points out with
clear precision
that concord and charity are absolutely
necessary for peace among men : " There cannot be true peace
where there is not true concord , because the hearts would then
be disjoined " ;99 and he says : " Without charity there is no
98De Civ . Dei, Bk . 19, chap . 14, PL , XLI , 643 : " Ac per hoc erit pacatus , quantum in
ipso est, omni homini , id est, ordinata concordia , cuius hic ordo est, primum ut nulli
noceat , deinde ut etiam prosit cui potuerit ."
991n In . Ew . Tr . 77, 14, PL, XXXV , 1835 : “ Pax non potest esse vera , ubi non est
peace , and it is evident that he who destroys peace does not
148
have charity ."
of
Peace the home well ordered concord between the
is
7
-
)
one who commands and those who obey ardinata imperandi
-
atque obediendi concordia Csing the same principle of order
,
.
Augustine defines domestic peace harmonious coopera
as
a
of
tion the father
between the household and his subjects
.
Domestic peace presupposes the authority
of
an
the father
of
the one hand and the obedience the children and ather
The proper arder
of
on
members the household the other
.
of he be
between the two must maintained The father called
is
.
paterfamilias because has the care
it of
the entire household
,
of
children well servants yet necessary for him

as
as
is
;
proper understanding what
of
have means rule
it
to
to
of a
kept
be
household domestic peace is The first duty
to
if
.
the paterfamilias counsel the love of God those whom
to
to
is
of
the order human society has placed nearest him

or
nature
.
peace has hinc itaque etiam
its
From this domestic source

,
domestica oritur Secondly

-
pax Christian household
in
, ,
.
where the members live by faith

he
who commands serves
in the
He does not command out
of
those under his charge
.
but counselor not with pride

as
desire dominate
,
,
to
governing but with mercy providing Thirdly the true

in
,
.
paterfamilias
no
will make distinction between children and

his household counseling them
of
slaves his office

to
in
in
love God but he will always desire come that heavenly

to
to
,
will longer be necessary

no
home where command and

it
to
will
he
be
where will released from his cares and enjoy ever

vera concordia quia disjuncta sunt corda Quomodo enim concors dicitur qui sortern
,
;
jungit ille concors dicitur qui corda jungit

ita
Nos ergo charissimi quibus Christus

;
,
.
pacem relinquit pacem suam nobis dat non sicut mundus sed sicut ille per quern
et
,
factus est mundus jungemus

ut
et
concordes simus invicem corda cor unum sursum

;
,
corrumpatur
ne
habeamus terra
in
,
."
100
PL XXXVII
Ps
En
See also Serma 148 PL XXXVIII Ep

in
127 1685 912

,
;
,
.
.
PL
XXXIII
PL
En
XXXVII
Ps
231 1026 122 1628

in
,
,
, ,
,
;
7
.
.
, .
.
.
PL
XLI
tot
Bk
19
14
De Cic Dei chap 643 Imperant enim qui consulunt

,
sicut
,
; ;
.
"
:
vir uxori parentes filiis domini Obediunt autem

servis quibus consulitur sicut
,
mulieres maritis filiis parentibus servi dominis

,
."
SOURCES OF ST . BENEDICT 'S
225
CONCEPT OF PEACE
102
lasting rest Fourthly
paterfamilias must exercise his
the
,
.
peace
of
office faults
as
corrector When domestic
is
.
by
endangered disobedience the paterfamilias must correct
,
by
by corporal by any kind
or
of
either word chastisement
,
,
just and licit punishment that the peace the home may
of
so
,
103
pertains
of
be restored This correction the office the
to
.
good father innocentis officium for although he must
—
-
refrain from inflicting evil he must also prohibit sin and
,
chastise that the one who punished may learn by
so
it
is
experience and others may deterred from transgression by
be
104
punishment
of
fear the same

.
the citi
of
the city well ordered concord
of
Peace
is
8
-
)
zens between those who command and those who obey The
.
same coordination between authority and subject which made
the
up
of
of
the peace the home constitutes peace the state
.
Augustine comments that the domestic peace
In
fact but
is
,
part which refers

of
of
unit the peace the state

it
is
to
;
a
a
. of
the whole the peace the home refers and secures the
to
;
peace city paterfamilias must follow the

of
the whole The

of
laws the city and rule his household such way that
it
in
may accommodate itself peace city

is of
the the
to
the heavenly city

of
The peace the best ordered and

9
-
)
those rejoicing
of
most harmonious society God and with

in
one another God Augustine carries through his principle

in
.
of of
defining the peace

of
order and concord even the extent

to
The the most perfect

peace
of
heaven heaven consists

in
.
order and harmony between God and the blessed This per
.
by
the fact that the soul will then

be
fection assured freed

is
corruptible body h aving incorrupti

an
from the and assumed

,
103102
. Civ
PL
XLI 644
Bk
19
16
De Dei chap
, ,
,
,
,
.
XLI 644
Bk
PL
De Civ Dei
19
, 16
chap quis autem domo per inobedien

Si
in
,
,
,
“
.
seu
tiam domesticae paci adversatur corripitur seu verbo seu verbere quolibet alio
genere poenae iusto atque licito quantum societas humana concedit pro eius qui cor
,
ripitur utilitate paci unde dissiluerat coaptetur

ut
,
."
104
PL XLI
Bk
ad
19
, 16
De Civ Dei chap 645 Pertinet ergo innocentis officium

,
,
,
,
.
"
:
non solum nemini malum sufferri verum etiam cohibere peccato vel punire peccatum
,
a
aut ipse qui plectitur corrigatur experimento

ut
aut alii terreantur exemplo

,
."
ble glorified body , it will no longer be aggravated by unruly

desires . The body will be free from every want and will be
195
subject to the soul in all things. Then God will rule over
“
the soul the soul over the body the sweetness and facility
;
be
will felicity living and
as
as
obeying great
of
of
the
106
reigning The heavenly peace that which Augustine
is
."
designates elsewhere pax perfecta perfectissima vera
as
,
107
plena aeterna
,
.
The Scriptures the early Latin Fathers and the Christian
,
,
grave inscriptions used peace eschatological sense but
an
in
,
Augustine the first express clearly the idea that true and
is
to
perfect peace will
be
found only the after life This con
in
.
Augustine
on
cept ties with teaching peace
as
eternal
St
in
beatitude On this point departs definitely from the whole

's
he
.
pagan tradition
.
Finally after he has defined peace particular aspects
its
in
,
,
all
Augustine gives his general definition
of
St
peace Pax
.
:
omnium rerum tranquillitas ordinis this short sentence In
.
the
the Augustinian philosophy

of
of
we have essence peace
.
simply tranquillity
of
be
Peace order whether the order
it
is
,
a
by
of
the positive laws God
of
the laws
, or
established nature
for rational beings the calm rest quiet repose either
It
is
,
.
or
irrational
the fruit
of of
nature rational soul that

or
of
the
,
is
adherence the natural and divine laws Whether Augus

to
the body the peace

of
of
of of
tine speaks the peace the soul

of ,
,
of
the peace the home the peace the city the very
or
,
peace
of
of
heaven the formula the same since the essence

is
,
of
peace for all things tranquillity order Of the nine

is
eight
of
of
members peace refer peace

m
the scale this

in
to
,
107186 105
XLI
- , PL
19 19
, 17
Bk Bk
De Civ Dei chap 645

,
, ,
, ,
. .
. .
. .
. .
. De
PL
XLI
27
Civ Dei chap 658

, ,
En
Ps
PL XXXVII
84
78
est perfecta pax

in
1075 Non est ista vera non

,
,
.
"
:
Quae erit perfecta pax Oportet corruptibile hoc induere immortalitatem Quando
?
.
.
.
.
ergo absorpta victoria non erunt ista erit pax plena

. et
et
fuerit mors aeterna

in
.”
PL XXXVII 1930 PL XXXV 1656

14
66 35
ad En
Ps 147
Tr
Ev
in
See also
In
In
8
;
, ,
PL ,
,
,
,
.
.
, .Ep
PL
XL
XL
, 57
13
18
62
63
83
Rom De Contin De Div Quaest

. .,
,
,
,
,
,
,
;
;
7
-
PL XL
46
360
,
SOURCES OF ST. BENEDICT' S CONCEPT OF PEACE 227
world and only one, the last, to the peace of heaven . St.
Augustine calls the peace of heaven the most perfect , the true
and complete peace . A question , however , remains as to how
he evaluates the peace of this world .
Earthly peace , according to the mind of Augustine , is
partial peace , pax ex parte , peace after a fashion , pax aliqua .
The reason is that since we are weak and sinful by nature ,
we must continually rebuke ourselves and ask forgiveness of
God . Because of our weakness , we are not able to abide faith
fully by the laws of God and nature which govern our rela
tionships with God and our neighbor . Hence the tranquillity
of order will never be perfect in this life. Although we
cannot possess perfect peace in actuality in this world , we
possess it nonetheless in faith and in hope . " Christ left us
peace in this world , but He will give it to us in the future
world . This very peace is ours both when we believe that

He is and when we see Him as He is .” +0% A similar thought
is expressed in De Civitate Dei : “ Our proper peace with
God in this life is had by faith , and in eternity it will be by
110
vision ." : Augustine speaks also possessing the peace

of
of
Christ hope life the wars against the spirit
In
this flesh
in
the
and the spirit against flesh but we desire peace when

, ili ,
“
us
we hold before hope

it
in
."
'
be
The peace we possess earth even though but partial

on
,
it
be
must sought and fostered for whoever does not seek peace
,
112
this world will not possess the next Partial earthly

it
in
in
'
."
perfect peace
of
peace the meritorious cause the heavenly

is
Augustine explains this relationship also his tract De

in
in
Civitate Dei Perfect peace means the possession of the

.
partial peace that

113
aliquid bonum
of
summum bonum
,
;
.
108
PL
PL
Ev
XXXVI 319 XXXV

33
Bk 77 15
77
14
En
In
Tr
Ps
In
1834
. in
,
. , ,
, ,
,
,
,
,
;
.
.
.
.
PL XXXV
, 14
Ev Tr
Jn
1091n 1834
,
,
.
.
110
XLI
19
27
De Civ Dei chap PL 657

,
,
.
En
111 Ps 147 PL XXXVII 1930
in in
,
. .
. .
.
113 112
PL XXXVI
Ps
En
33
Bk 15
319
,
,
XLI
PL
19
27
De Civ Dei chap 658

,
,
,
,
.
.
all
God the most wise Creator and most just Ordainer of
things has given man certain good things which are2 con
of
formable mortal life for the salvation the individual
to
He has also given man
of
and the whole human society
.
everything necessary safeguard and regain this peace should
to
Thus He has furnished the senses with their com
be
lost
it
patible objects such. light darkness and drinkable water
as
,
, ,
and has provided what needed for the proper clothing
is
the body Now God has rightly
of
care and adornment
so
,
,
.
ordained things that everyone who makes proper use
of
these
mortal goods peace present
of
of
which conform his
to
state
mortality will receive something fuller and better the
in
future life He will receive the very peace
of
immortality
.
of as
well and will have the honor

as
the glory that goes with
it
rejoicing with God and his fellow men God for all
in
eternity things he
of
On the other hand who uses the this
,
.
improper way will not only not have temporal

an
world
in
peace but will also lose the eternal

14
."
Augustine comes back the same thought

St
the
in
to
.
following chapter
of
De Civitate Dei and enunciates the

general principle governing the connection between temporal
of
and eternal peace Every use temporal things therefore

,
,
:
"
of
refers earthly peace the city the world but the

in
in
to
city of God live by faith
of
where the inhabitants the use
(
)
of
115
temporal things refers the fruit eternal peace

to
."
Very closely related order and peace the writings of

to
in
Augustine Commenting
of
the concept justice

on
the
is
.
114
XLI 611
19
PL
Bk
13
De Civ Dei
12
chap Deus ergo naturarum

,
omnium
.
"
:
sapientissimus conditor iustissimus ordinator qui terrenorum ornamentorum maxi

et
mum instituit mortale genus humanum dedit hominibus quaedam bona huic vitae
,
congrua est pacem temporalem pro modulo mortalis vitae ipsa salute incolumi
id
et
in
,
quaeque huic paci vel tuendae vel recuperandae

ac
societate sui generis

et
tate neces
,
ea
saria sunt quae apte

ac
sicut convenienter adiacent sensibus lux nox aurae

,
,
(
spirabiles aquae potabiles curandum ornandumque

ad
quidquid tegendum
et
alendum
,
corpus congruit Eo pacto aequissimo qui mortalis talibus bonis paci mortalium
ut
,
,
)
.
adcommodatis recte usus fuerit accipiat ampliora atque meliora ipsam scilicet immor
,
ad
talitatis pacem eique convenientem gloriam

, et
honorem vita aeterna

in
freundum
proximo qui autem perperam nec illa accipiat haec amittat
et
et
Deo Deo
in
."
115
XLI
Bk
PL
19
14
De Civ Dei chap 612

,
,
,
,
.
.
SOURCES OF ST . BENEDICT ' S CONCEPT OF PEACE 229
Psalm verse , “ Justice and peace have kissed , ” he shows how

justice is an indispensable requisite for peace . “ Do justice
and you will have peace . . . . Do you wish to attain peace ?
Do justice."' 116
Even for the perfect peace heaven Augustine
of
insists that perfect justice necessary for where there
is
is is
,
. . "
perfect justice there will also
. 117
perfect peace
be
Justice
'
”
establishing maintaining
of
means and peace Delamare
R
a
well summarizes the Augustinian thought the connection
on
of
he
justice order and peace when says Order regulated
, ,
,
:
"
by justice the natural relation between beings both justice
is
;
be
and order must respected one wishes safeguard
to
if
118
peace
."
summary may
be
that Christiana
In
said the Pax

it
,
according Augustine may

be
viewed from two aspects

St
to
.
On the one hand peace the end natural and supernatural
of
is
,
striving proper
of on
consequence
of
the other the
it
is
,
;
a
ordering
of
of
things according the laws God
to
nature and
.
There personal social and supernatural peace
is
,
a
a
the
according God given directions governing these orders

as
are followed
.
of
well ordered relations

, In
men with one another and with

-
God two virtues enter paramount for the maintenance

as
in
Heavenly peace
of
peace These are justice and charity

is
.
perfect because perfect harmony between heaven there

in
is
the blessed among themselves and with God On earth perfect

.
harmony and order cannot Thus earthly peace

be
reached
,
.
by
things will always remain partial and

of
the very nature

,
incomplete Nonetheless man bound seek earthly order

is
to
.
and peace his ability that with the help

of
of
the best divine

to
grace he may merit obtain the heavenly

to
.
117116
PL XXXVII
. Ps
84
.op 14 11
. En En
1078
in in
147 ,
, ,
,
,
. .
PL XXXVII
Ps
1930
,
.
.pp
29
30
cit
118R Delamare
,
,
.
.
-
ST . BERNARD OF CLAIRVAUX ,
DOCTOR AND MYSTIC
By THEODORE MAYNARD
TT has frequently been observed that the writing of a biog

Iraphy of St. Bernard also calls for a writing of the history
of his times ,
so closely connected was he with most of the
important contemporary happenings . What he did as Abbot
of Clairvaux in building up the Cistercian Order, and
new
as incomparably the most eloquent preacher and most brilliant
controversialist of his time, gave him such a reputation that
he was inevitably drawn into public affairs . There are so many
facets to his career that many of them can be no more than
glanced at , and it is primarily as a contemplative that he will
be considered here. But it may be worth remarking that the
Cistercians who stem from him ( through St . Benedict ) now
seem to be inclined to forget Armand de Rancé , the " Thunder
ing Abbot ” of La Trappe , and while popularly known as
Trappists , call themselves Cistercians of the Strict Observ
ance , laying their main emphasis on St. Bernard himself .
They have shown a wonderful vitality in perhaps the last
place where one might have expected to find it — the United
States . That this can be said in the eighth centenary of St.
Bernard 's death is a clear indication of the seminal vigor of
his spiritual concepts .
As a writer on mysticism he attempted no such systematiza
tion as was effected several centuries later by St. Teresa and
St. John of the Cross , for though in St . Bernard a system does
appear, it shows itself only incidentally and in passing . But
none of his successors in the practice of mysticism has failed
to be deeply influenced by him , nor, for that matter , has all
Christian thought and sentiment, if only because of the fre
quency with which he has been drawn upon in the lessons of
the breviary . Whatever colors were added later — some of
231
ST . BERNARD OF CLAIRVAUX
will many little crude compared his
it
to
to
as
,
,
them seem
a
yet subtle shades the general tone re
of
rich Catholicism
—
mains strongly Bernardian
.
of
Benedictine our own time Abbot Cuthbert Butler
,
A
his
by
says Western Mysticism Judged strictly Cister
in
[
“
:
cian standards never was life less Cistercian than Ber
),
a
for we find him always acting the principle laid
on
nard
's,
"
by
Gregory the Great contemplatives
If
down
St
refuse
.
:
"
of
when called upon take upon themselves high positions
to
authority they take away for the most part from themselves
,
the very gifts which they not for themselves only

received
, ,
Thomas Aquinas
St
but for others Here centuries before
, ,
. .
.”
tradere contemplata
his succinct dictum Though Bernard
is
himself refused all high repeatedly

of
office that offered
—
bishoprics and the cardinalate except that
of
abbot which
,
-
came very early until his

and which he supported
to
him
he was all the more influential relatively unattached

as
death
,
of
man Nevertheless he often sighed for the monastery out
.
which he was obliged live for long periods while he dealt

to
with public affairs Without being the least like Chaucer

in
.
's
he
monk would have thoroughly agreed with Chaucer

,
:
he
monk when cloisterless

is
,
,
A
fish
likened that waterless

to
Is
is
a
He himself
am
Carthusian friend
wrote the chimera
to
a
:
I
"
my age neither layman wearing

of
of
cleric nor the habit

,
,
a
monk and living like worldling need not tell you what
I
.
a
you already know from others about my secular occupations

go
and engrossments
do
The best that he could was back

to
.”
as
his monastery
he
was free and there he was the

as
soon
to
of
very model monks though political and ecclesiastical busi

ness continued follow him
to
The more spiritual such men are the more keenly they
,
long for complete withdrawal beata solitudo sola beati

,
O
O
.
tudo always their cry Yet one can often see that the con
is
.
!
Alict between the contemplative and the active vocations may

be more theoretical than real . St. Gregory — to go back to

him again for a moment — said : “ The Gospel story of Martha
and Mary shows that the contemplative life is in itself to be
preferred : Mary chose the better part, even though the
humble life of Martha is perchance of no less merit with God .
But Mary is praised for her choice , because her part is alto
gether , so far as it rests with us , to be chosen ; but Martha 's
part , if it be laid upon us, is to be patiently borne .” Later ,
Aquinas sought to resolve the difficulty by remarking that it
is the combination of the active and contemplative modes that
is most difficult and therefore most meritorious . If so , that is
the kind of life that Bernard led , or at least he alternated be

tween an intense activity and a still more intense mysticism .
This idea now controls all the religious orders of men , with
the exception of the Carthusians and the Trappists . It is not,
however, precisely new , for St. Augustine , who may be called
the Father of Western Mysticism , said that the active life was
for this world , where it can be perfectly practiced , whereas
contemplation is to be practiced perfectly only in heaven , no
more than an attenuated form of it being possible on earth .
St. Gregory teaches much the same thing . Indeed in these
two saints , as Bernard and afterward Teresa , we can see
in
how powerful an infusion of Martha there is in Mary , just

as a powerful infusion of Mary is needed to make Martha
something more than an efficient person . One must not set the
two sisters in a fanciful opposition , when all that is involved
is a question of proportion and degree . As Abbot Butler re
marks in his Benedictine Monachism : " Judged by the Egyp
tian standard , Trappist life is not contemplative, nor any form
of Western monastic life for men , except, perhaps, the Ca
maldolese and the Carthusian , who are half hermits . " In
saying this, it will be noticed , he rules out even the Trappists ,
as so large a part of their time is spent in communal work in
the fields .
The Rule of St . Benedict was a deliberate departure from
the monasticism of the Desert . Instead it provided for such
ST . BERNARD OF CLAIRVAUX 233
monks as chose to follow it - and these came to include almost

all monks in Europe — a reasonable level of religious perform
ance , where monks were gathered as a family around their
abbot, professed to lifelong stability in the abbey in which
their vows were taken ; given a life of frugality rather than of
the older sort of physical mortification ; and with each abbey
so completely autonomous as virtually to constitute a separate
religious order . Orare et laborare meant at first working
manually , and only later were the scriptorium and intellectual
pursuits sometimes substituted ; yet the chief work was always
the solemn chanting of the choral Office , the Opus Dei. To
promote recollection , silence was enjoined without being made
absolute .
The branches that sprang from Benedictinism were also , to
a greater or less extent , departures from it. Thus the Cluniac
reform , which almost the parent trunk in some
overshadowed
countries , centralized government in Alat variance with the
Benedictine principle . The wealth Cluny acquired enabled
the monks to give more time to the liturgy because they were
set free from the necessity of supporting themselves by agri
culture , and this they regarded as justification The Cister
its
autonomy Cluny magnifi

its
cians had more than but rejected

,
at
cence least during

their early years When they their
in
,
by
turn needed reform this was imposed drastically Rancé

so
,
that some Benedictines deny that Trappists are Benedictines

all while others will tell you that they are the only branch
of at
the order carry out fully the Benedictine Rule

to
go
me
of
Into that question would be temerarious

it
to
;
I
content myself with remarking that the Cistercians not wish

,
ing follow Cluny did aim restoring Benedictine life

at
to
to
,
its primitive simplicity

Whether they were sound their
in
.
interpretation of the mind St Benedict

of
immaterial
is
a
:
.
monks have right

of
new kind the monasticism which they

to
a
The history
of
believe best suited their needs the Church

to
ample proof that diversity this matter de

is
considered
is
in
sirable
.
St. Robert Englishman , St. Stephen Harding , were

and the
the founders of Citeaux , by way of protest against the enerva
tion ( as they considered it ) prevalent among the Benedictines
they had first joined . To them must be given the honor of
initiating the great Cistercian movement , though to Bernard
must be accorded most of the credit for what Citeaux eventu
ally accomplished . Hearing the call to become a monk , he
turned from both ordinary Benedictinism and Cluny with
its
splendors
of
art and ritual which one imagines would have
—
appealed his aesthetic sense cast his lot with strug
to
in
to
—
gling Citeaux
.
also worth noting though later

this belongs
to
It
is
a
period life -
that some members Cluny and
of
Bernard
in
—
's
Citeaux indulged bitter mutual recriminations To such

in
.
Cistercians the Cluniacs were lax and luxurious the
to
;
Cluniacs the Cistercians were Pharisees more concerned with
silence and labor and the rough clothing they wore and the ,
of
poor food they ate than with the essentials monasticism
It
.
be
must also said that Bernard himself when Citeaux was ds

,
under attack did some plain speaking rebuttal and was ac

in
,
,
cording the controversial style then vogue occasionally
in
,
to
of
rather harsh Peter the Venerable the Abbot

In
spite this
,
,
.
Cluny remained
of
his close friend and would even have

,
transfer himself was charming when

It
liked Citeaux
to
to
Peter wrote Bernard 1143 affectionately kissed your

in
to
it, ,
I
“
letter had read though contained much

as
as
soon
it
, . I
reproof for Cluny was much the same story with Abbot
It
Suger Denis who was the Prime Minister

of
of
France
St
.
Though unable make all the changes he would have wished

to
he
his abbey
. of
admitted the force Bernard strictures and

in
's
living
of
reformed his own manner

What does disturb one now and then Bernard assump
is
's
tion that those who had renounced monastic

or
even refused
,
,
a
vocation when was offered were past praying for however

it
much this may be part that headlong enthusiasm which

of
is
a
large part his secret Nobody indeed was safe from

of
so
,
a
.
him : he persuaded his sister , Bi. Humbelina, to separate from

her husband and become a nun ; as he similarly persuaded
one of his brothers — virtually compelled him by dire predic
tions — to separate from his wife and enter the monastic state .
Before he was done , all his brothers - Guy , Gerard , Andrew ,
Bartholomew , and Mivard — became Cistercian monks ; so
also did his father . All these brothers and his sister now bear
the title of Blessed , as does his mother , who died before she
could be drawn into the movement. As for his father, even
he has the title of Venerable . When Bernard himself left the
parental castle , he had assembled thirty friends , all of whom
were bent upon following his example . He lighted an irre
sistible flame ; nobody was able to withstand him .
In this matter Bernard must be viewed in the light of his
age ,which was unduly severe . The wisdom of the Church ,
mellowed by its weight of experience , now sometimes dis
penses even from solemn vows, for good reason , without any
stigma of " apostasy ” attached . But the view of the twelfth
century , as expressed by his namesake , Bernard of Cluny , was
The world is very evil ,

are
The times waxing late

.
as
And our Bernard shared this rigor when he wrote

to
,
his who was kept back from

de
Walter Chaumont friend

of
,
a
To
becoming his love for his mother

of
monk because
:
a
remain with her But that would not expedient even for
be
?
perdition
of
her that she should become the cause her son

—
.
's
Your mother will this matter being contrary your

in
to
,
.
.
.
's
contrary her own you

If
own salvation also love her

is
to
,
, .
truly you will you aban

if
abandon her for her own sake lest

,
be
remain with her you

of
don Christ the cause

her ruin
to
For how can she escape destroy him

destruction
allowed
to
if
The logic that seemed un

of
whom she has given birth

to
?
”
an
though
no
answerable and extreme form less

in
it
stated
,
,
is
than the truth that one salvation may depend upon obedience
's
vocation about which one certain

is
to
a
.
236
himself did not turn monk merely

Bernard flee the
to
wicked world but by withdrawing from
its
turmoil find
to
,
,
God contemplation this that gives him perennial
It
in
is
.
a
interest especially our own age and somewhat surpris
to
,
(
ingly our own country with sudden but widespread
its
in
,
)
longing for contemplation Though this may part have
in
,
,
.
come about through the influence of books that have unexpec
by
tedly proved extremely popular particular those
in
-
Thomas Merton another time might not have
at at
such books
—
,
all
for publication published would
or
been accepted
if
,
,
,
have attracted little attention The inference that there
is
is
.
confused mystical stirring among people supposedly least
a
a
likely recog
us
manifest has come whether this
It
is
to
it
to
,
.
form mainly Bernardian

or
nized not
in
,
.
Perhaps this because Bernard was less intellectualist
is
in
of
his approach than was Augustine Augustine was course
,
.
anything but cold but his fires soar into regions where only
,
the most audacious minds can follow him Bernard also soars
,
.
but his warmth always evident sometimes touch
of
heart
is
,
ingly
of
when he broke off the middle
as
of
tears one
so
in
in
—
his carefully prepared sermons his monks deliver most

to
to
of ,
a
moving threnody his brother the news whose death had
on
,
of
or
just arrived The basis his mysticism rather the form

-
.
which he seeks expound the inexplicable lies the in

to
in
analogy he draws with such fullness and even such explicit

,
ness between with God and the union be

the soul union
,
's
tween husband and wife the prophet Isaias

be of
The words
,
.
Thy Maker thy husband text for

as
could taken
,
is
a
“
them all The theme itself without being quite new had never
,
. ,
.
Dr
fully daringly
or
before been developed Eales the

so
so
,
.
, of
of
translator Mabillon monumental edition the Works

of
's
St
Bernard remarks his Introducion the fourth volume

to
in
.
that he brought before his monks theme absolutely fun

as
,
a
“
damental just that very element human life which was

in
,
every monk by the rigid conditions his pro

of
forbidden
to
fession which was sin for him desire

it
to
,
."
This theme is not so much that the Church is the bride of

whom Christ is the Bridegroom , but that the bride is the indi
vidual soul . Previous writers had occasionally touched upon
this,
, too
but only lightly and passing whereas after
,
,
in
Bernard became what Abbot Butler has called the com
it
“
mystical writers
, of
Bl
mon stock later times notably John
in
.
Ruysbroeck mainly
of
's St
St
John the Cross Teresa
It
,
is
.”
.
.
of
of
long series
on
from Bernard sermons the Canticle
Canticles that are derived those many citations from him
which glitteringly enrich the pages the breviary
of
.
way supersedes what previous
be
no
Need said that this
it
in
mystics had written Augustine magnificent sentence

St
: '
.
?
s
My mind
up
still sums the mystical experience the flash
in
“
trembling silence came Being
, of
Absolute that which

to
—
a
but does not the least run counter Bernard that

in
is
to
it
”
of
Augustine had spoken the outflowing soul into God of

"
true ecstasy by which the soul quite transcends the limits a

of in
,
a
her natural way existence being wholly mingied with

of
,
absorbed and engulfed her God No mystic has claimed
in
,
.”
possible while have this experience

on
that earth
it
in
is
to
,
more than intermittent flashes Bernard says Although

St
.
.
:
“
He has frequently my soul any

at
entered into have never
,
I
His coming
of
of
time been sensible the precise moment

I
.
have felt that He was present remember that He has been

;
I
with me have sometimes been able even have presenti

to
;
a
I
ment that He would come but never feel His coming

or
to
;
His departure For whence He came enter my soul

or
to
,
.
by
whither He went quitting what means He made

on
it,
departure this
or
entrance that know not even

confess
to
,
I
day
he
of
later sermon gives his rare but

In
another
us
a
.”
singularly candid autobiographical passages has been

It
:
"
“
all per
at
permitted me have had this experience not

it
is
to
mitted me express speech Yet Bernard makes

in
it
it
to
to
or ."
he
anything
or
clear that has never had visions revelations

the sensory kind that were not infrequent the lives
of
indeed
in
of some subsequent mystics What must be always remembered

.
is that such things are not of the essence of mysticism , but are
only accidental concomitants which may or may not occur ,
as even those who have experienced them have let us know .
The essence of thematter , as Bernard says , is incommunicable ,
which is no doubt why Bernard had to fall back on his mar
riage analogies , as being the closest and most concrete illustra
tion of what it is he is trying to expound . Thus Dante , taking
St. Bernard in the Paradiso as the one who typifies mystical
theology , after his own glimpse of the Beatific Vision , says in
a glorious passage translated
by G . K . Chesterton :
Even such am I: within whose thought resides

No picture of that sight nor any part
Nor any memory : in whom abides
Only a happiness within the heart .
Mystical experience is not limited to monks and nuns. St.

Gregory the Great says that no state in life — and he explicitly
mentions that of those who are married — is debarred from the
grace of contemplation . Or , to quote Abbot Butler again :
" Like religion , mysticism is not the privilege of the intellec
tual , but is within the reach of the poor and unlettered and
the little ones of Christ ; and without doubt it is most
commonly and successfully practiced by those who do not
Mysticism finds working expression not
its
its
know name
.
.
.
.
intellectual speculation but prayer

in
in
of .”
However varied may expression

be
on
their mode this

,
all mystics agree though merely

of
some those who have been

,
writers about the theory mysticism have sought specialize

of
to
up
virtually put
as
such fashion keep out sign

it
in
to
a
, .
“
But Augustine perhaps his most famous passage

St
what
in
is
,
.
on
the one the Beauty Ever Ancient and Ever New continues
,
with Behold Thou wast within and was abroad and

,
,
I
:
“
sought Thee and deformed

as
there was ran after those

,
,
I
beauties which Thou wast with me and

Thou hast made
,
I
.
was not with Thee those things keptme far from Thee which
,
;
could have no being but Thee Only looking for God

in
in
.”
ST. BERNARD OF CLAIRVAUX 239
and finding Him in our own souls are these external beauties
also at last apprehended in the light of the Eternal Beauty .
So the Benedictine Archbishop Ullathorne writes : " Let it be

plainly understood that we cannot return to God unless we
first enter into ourselves. God is everywhere , but not every
where to us. There is but one point in the universe where God
communicates with us, and that
the centre of our own soul .
is
There He waits for us ; there us ; there He speaks to

Hemeets
us . To seek Him , therefore , we must look into our own
interior . ” It is Augustinian doctrine , but never has it had
ampler or more practical exposition than by St. Bernard in
his wonderful sermons . Addressed though they are to monks ,
and though there are moments when the force of his language
would almost seem to imply that few except religious with
drawn from the world can be even good Christians — let alone
contemplatives — all that Bernard really means is that those
to whom a lofty vocation has been offered must accept it.
About Bernard as theologian in a more general sense , or as

philosopher , it is not necessary to say much , so exalted is the
position for himself . He has been called the
he established
last of the Fathers ,
and probably it was the very fact that he
nourished himself upon his patristic forerunners , enriching
their thought with his own originality and spiritual genius ,
thatmade him somewhat distrustful of an emergent Scholasti
cism . If classed
among the Fathers , as he should be , the Abbé
Vacandard , who is the author of one of the best biographies
of Bernard , holds that he is “ as great as the greatest among
them .” But the first of those who employed something ap
proaching what can be thought of as the Scholastic method
were all too liable to go astray because they did not possess
the apparatus which had to wait for St. Thomas Aquinas to
make it perfectly orthodox . Until the Thomist systematiza
tion , Scholasticism naturally remained suspect . Abelard and
Arnold of Brescia and Gilbert de la Porrée all put forward
heretical propositions in an overconfidence in their own gifts ,
and their false opinions found a wide acceptance because of
the brilliance and ingenuity with which they were expounded .

Bernard 's controversies with these men in each instance re
sulted in their confutation . Yet after his dialectical triumphs
he always hurried away at once , indifferent to the plaudits he
received , and eager only for the monastery from which he
was so often drawn .
More
than once he had to explain to his monks that he was
sorry that he had been interrupted in these discourses . Simi
larly he had to say apologetically , “ I should indeed speak to
you more briefly , beloved , could I do so more frequently ."
Yet it may be doubted whether any among them could have
complained at the length of these extraordinary sermons
some for Sundays, some on the Psalms, but the most remark
all
able of the Canticle Canticles When home he
at
on
of
.
preached more often than most abbots did for they were en
,
joined year whereas Bernard when
do
fifteen times
so
to
,
a
ever possible spoke every day He did
on
because account
so
,
,
.
ordi
of
his frail build he had dispense himself from the

to
,
nary monastic labor the fields the sermons were the substi
in
tute with which his monks had be content was fortunate

It
to
.
us
for them and for that this was

so
.
(
has been pointed out that the substance

of
these sermons
It
was usually mystical but always mysticism

it
was which
,
,
a
while the loftiest sort was practical rather than specula

of
,
St
of
tive Benedict who

true son sometimes styled the
is
—
A
.
Humility
of of
Doctor Bernard treated Benedict twelve

-
's
degrees humility reverse by dealing with the twelve

in
degrees of the opposite vice When he positive his treat

in
is
.
ment eighth his sermons for Advent he has this

of
the
as
in
,
say of the humility of the Blessed Virgin

to
Virginity praiseworthy virtue but humility more necessary the

If
is
,
is
a
one counselled the other commanded and you are invited keep
. if
be to
;
,
is
is
are
the one you commanded practice the other You

to
,
can saved
.
.
.
say
without virginity but not without humility The humility which

,
,
I
.
the
virginity
of
mourns over loss pleasing God but without humil

to
,
;
the is
say
Mary would
am
ity
of
bold not virginity have been

to
even
,
,
I
so . .. . If Mary had not been humble , the Holy Spirit had not rested
the
upon her . It is then evident that she conceived by Holy Ghost
,
just because God rewarded the humility His
as
she herself declares
of
, ,
:
handmaiden rather than her virginity and conclude without doubt
I
her humility than virginity where both
by
by
that was rather her
it
(
by
were pleasing that she pleased God and was chosen Him
)
."
poet the very least what
at
That Bernard was called
is
a
a
-
the imagination and the imagery
of
prose poet evident
is
in
. -
his sermons Modern scholarship has taken away from him

even the Jesu dulcis memoria long attributed him and
so
to
,
by
Luddy Trap
as
the Abbé Sanvert quoted Father the Irish

,
,
go
pist will Undoubtedly
, he
no
further than say was

to
,
. ,
a
poet all his life “
St
Francis
de
of
the manner Sales the

in
in
His
of
of
manner Fénelon poetry was the very foundation his
." .
popular eloquence This however virtually deny that
to
at is
,
he was the strict sense poet all Even the distich

in
,
,
about whose Bernardian authorship there can be little ques

the Salve composed impromptu while
of
tion the conclusion

,
walking the Emperor

, at
Bernard was procession side

in
,
O
's
“
clemens pia dulcis Virgo Maria has occasionally been
,
,
O
disparaged that wonderful prayer But

as
weak ending
to
a
.
far
without going quite

as
Edward Hutton who his

in
so
,
he
Studies the Lives the Saints written while was still

of
in
Anglican calls the triple invocation three pearls softly

an
so
)
,
"
the
Mary
; he
Her feet where adding

, at
of
laid feet laid

,
,
”
“
for
are already too white any gold burn beside and

to
them
only the simplest and most perfect jewels she can bear
it
is
of
after the human tears the Salve Regina confess that

'”,
'
this may
or
can never say hear these words unmoved though

,
be partly because
of
of
the music which chanted the end

at
,
Compline perhaps the most lovely and tender that the

is
,
Church has produced

by
this music
It
as
is
rendered the
,
.
Cistercians that Huysmans Là

of
the character Durtal

in
in
,
bas scornfully uses contrast with the sugary confections

to
,
of
he
all the churches Paris And

so
at
heard says least

in
,
Huysmans must be admitted be one of the most sensitive

to
as well as severest of critics . He declares that he considers

Bernard 's ending of the Salve ( taken with the music ) to be
" the highest achievement of human art.” The daily singing
of the Salve became established in Cistercian monasteries, and
from them spread to the whole Christian world .
The work that Bernard performed in the field of politics
may seem , at first sight , to be so removed from his other in
terests as to belong to an entirely different person . This differ
ence , however , is only on the surface and relates to the mode
of operation , not the goal . Bernard would not interfere , even
to the extent of bringing legitimate influence to bear , where
PIC
secular interests were in any way involved . This needs to be
said because in his time and for a long while afterwards , in
, ,
almost every country in Europe affairs of state were , as a
matter of course , entrusted to ecclesiastics , for the sufficient
reason that they alone ordinarily had the degree of education
necessary for the conduct of diplomatic business , however
much the final decisions lay with the king and the great lords
of his council . Had Bernard been so constituted , he could have
done what his friend Abbot Suger did and made himself a
power in the national concerns of France . Far from that, he
did not hesitate to rebuke the King 's persistence in evil - doing ,
a reproof , however, rather on account of royal encroachments
on the Church 's prerogatives than because of his personal

morals.
Similarly when ecclesiastical affairs were in any way tainted
with personal ambition , Bernard stood aloof. So indifferent
was he about currying favor, that when his patron , the power
ful Theobald , Count of Champagne , asked him to help secure
advancement in the Church for his son , supposing that Ber
nard would be only too glad to accede to a request coming
from such a , he was met with a polite refusal . Bernard
quarter
asked to be excused , adding , “ Unless I mistake , you can easily
obtain what you want by yourself and your other friends .” In
this there was a gentle sarcasm ; Bernard knew only too well
how such advancement was obtained , and he could not ap
prove ; at least he was determined that it should not be through

him . Theobald 's son was , in fact , appointed to a bishopric ,
and then to an archbishopric , ending as a cardinal. When now
and then , without solicitation , he approached the Pope of his
own accord – far more often one or other of the popes of the
time requested his opinion - he did so only because of what
he believed to be the needs of Christendom . In one case when
he did somit was when he was writing to Eugenius III
, who
had been a monk Cistercian house — he covered up what
in a
might have looked like intrusion with a little joke : “ They say
that it is I who am Pope , and not you , and all who have busi
ness come to me from every side .” If, shortly after Eugenius
had become Pope , Bernard wrote to him of his own accord
about the trouble the Archbishop of York was creating for
the newly founded Cistercian monasteries in England , this
was only because papal intervention was necessary to compose
the controversy .
Bernard 's main achievement in ecclesiastical politics — and
a very striking one - occurred after the antipope Anacletus
set himself up against Innocent II . When the Council of
Étampes met to decide between the rival claims , it was Ber
nard who dominated the proceedings . It had been a difficult
and long -drawn -out dispute , in which the whole Catholic
world had been divided into factions, largely nationalistic in
coloring . Nevertheless Anacletus held out until his death
early in 1138 , when his faction elected Victor IV , again in
opposition to the rightful Pope . But Victor found himself
being deserted , so successful was Bernard in bringing over
his followers to Innocent , so that before long he sought out
Bernard in his lodgings and offered to make his submission .
This was formally offered on May 29 , when Bernard brought
him before the Pope at St. Peter 's, and thus the schism came
to an end . As soon as the matter had been disposed of, Bernard
returned home as quickly as possible .
He had reasons for hurrying away , besides the ordinary one
of wishing to resume his life as a monk and the abbot of his
community . At Rome they wanted detain him

to , and
he knew
that , if he consented to this , he not be able to
would probably
avoid the episcopal dignity . Genoa and Milan had pressed
to have him appointed as archbishop , and he feared that ,
even in the event of his being able to evade them , the cardinal
ate , with which he had been threatened before , might be
thrust upon him . Under the circumstances Innocent might
plead that the promise he had given that Bernard should not
be disturbed at Clairvaux would have to be rescinded . The
only place in which Bernard could feel relatively safe was in
his abbey .
This did not mean that he could always expect to be left
in peace . He was drawn out of his cloister again to preach
the Second Crusade in France and Germany . It was an enter
prise which in the beginning covered him with new glory
but in the end , because of the failure of the Crusade , damaged
his reputation - most unjustly , as he had nothing whatever to
do with the events which brought it to disaster . The episode
was an intense grief to Bernard , not because obloquy had
fallen upon him - for he realized that it is the way of mortals
to throw the blame upon anybody prominently connected with
a project that comes to nothing — but because he was heavy
at heart over the failure of what had once seemed to promise

to be so great a success .
Two special points should be touched on . One was that a

fanatical monk named Rodolph had gone about in the Rhine
land preaching pogroms against the Jews as a good way of
sending off the Crusade to a flying start . The local bishops
did their best to prevent this , but Rodolph inflamed the popu
lace , and massacres took place in Cologne , Mainz , Strasburg ,
Spires , and other cities . Bernard wrote a strongly worded let
ter denouncing such outrages and their instigator . " Your doc
trine , " he told Rodolph , “ is not your own , but derived from
your father the devil . . . . It is enough for you that you lie like
your master .” As that was not enough , Bernard hurried to
the Rhineland in person , where at Mainz he encountered
Rodolph at the head of an inflamed mob . For a few moments

Bernard 's life was in danger , but there was something in his
bearing that cowed the bloodthirsty crowd . He persuaded
it to disperse , and Rodolph to go back to the cell he should
never have left. A contemporary Jewish writer named Joshua
Ben -Meirbears grateful testimony to the rescue and adds
would think unnecessarily , unless it was to stop calum
( one
nies that were in circulation ) : " The priest Bernard . . . re
ceived neither gold nor ransom from the Jews. "
The other point is that this tour of the Rhineland was the
occasion of many miracles . They were not the first that he
had performed , for previously in Italy he had had to exclaim :
“ As a rule real miracles are wrought by saints , pretended
miracles by imposters . But I am far from being a saint, and
— so far as I can judge - I am not an imposter either." He
was obliged to fall back upon the explanation : “ Yes, I see it
now . Miracles have nothing to do with sanctity ; they are but
NOV
themeans of gaining souls to God . He simply uses me as His

instrument , not to glorify me but for the edification of my
neighbor .” So modest and candid a remark must be taken as
clear proof that the miracles were genuine .
Unfortunately we do not have very precise information
about these miracles . It was quite otherwise in the Rhineland ,
for there we have the testimony of eyewitnesses , set down in
a composite diary kept by some of the members of his party
a bishop and his chaplain , two abbots , and four other priests —
each signs his name, adding the exact date of each

of whom
happening and They were most careful distin
its
nature
to
.
guish between what they had beheld with their own eyes and
what they had only heard about mentioning
of
number
,
people sight was paralytics who had

re
blind whose restored

,
gained the use their limbs and cripples who walked We

of
Doningen alone thirty nine miracles were per

at
hear that
-
us
formed and the priest Eberhard tells just what they were
,
At Schaffhausen the number was still greater that Bernard

so
,
out desist from giving his

of
sheer weariness was forced

to
blessing or laying on his hands . Finally at Constance there

were fifty - three miracles , and the diarists add that these were
only some of those that occurred . Geoffrey notes that because
of the immense throngs they were not able to see everything ,
" and we resolved to speak only of such miracles as we had
witnessed with our own eyes .” The document is surely unique ,
for though at least some of the mircales of many other saints
are well attested , never before or since has a journal been kept
about them , and by such very well qualified persons , who
offer , as a group , what amounts to a notarized deposition .
Despite this stupendous opening of Bernard 's preaching
of the Crusade , the Crusade itself was a failure . Nevertheless
it was not so complete
failure as Bernard himself supposed .
a
The positivist , Frederic Harrison — and it is curious that two

of the best lives of the Saint were written by men of this stamp ,
the other being Cotter Morison — says truly : " He could not
see how largely he had contributed to its true object : how
of was checked ;
its
the wave Islam energy exhausted how
;
Europe had been knit together and brought into closer rela
tions with the East and how the seeds had been gathered for
;
Science and Industry Possibly Bernard would have viewed

.”
the results mentioned with some misgivings had he

of
the last
,
known where they were going lead But Harrison right
to
is
, :
.
apparent than
an
of
the Crusade was more actual failure

an
wider historical perspective

if
looked
at
in
apostolic jour
be
word should also said about Bernard

A
's
neys against
of of
the south France preach the Henricians

to
to
,
may
be
the Albigenses questioned

It
the forerunners
.
whether he was fully qualified for this particular work which

,
called for his traveling from place place and for somewhat
as to
rough and tumble argumentation contrasted with his con

,
-
troversies with heretics of another sort learned men who dis

/
The province
. of
puted with him before select audiences

.
Languedoc had
St
wait for Dominic and the Franciscans

to
another disadvantage for though the life

at
Bernard was also

,
at
Clairvaux was austere enough all conscience with meat

in
—
never eaten and the only beverage taken being a far from
palatable juice squeezed from vegetables — the Henricians
found an excuse for being scandalized at the fact that Bernard
rode a horse instead of traveling on foot. One man made a
sarcastic remark about how good a horse he was on , a
to him
remark which was probably true ; if so , undoubtedly Bernard
had not even noticed it . His absent -mindedness ( which was
really absorption in divine contemplation ) was such that dur
ing his novitiate he had not observed whether the quarters of
the novices were under a flat or an arched roof ; in the same
way he was oblivious , when on the shore of Lake Constance ,
of the beauty of the scene . Now at the gibe of the Henrician ,
Bernard came out of his reverie to explain mildly that he had
simply taken the horse brought to him . But lest anybody
should imagine that this indicated that he was indulging in
soft living, he pulled down his cowl to show how thin was his
neck , how wasted ; the crowd appreciated the point scored
against the burly well - fed heretic . All the same , the state in
which some later Cistercian abbots went on these missions to
the Albigensians proved a detriment to their preaching ; noth
ing much was accomplished until St. Dominic went out in
obvious poverty and on foot.
This preaching of Bernard 's must have been in French , or
the form of it spoken in Languedoc , and by
its
nature could
not have permitted his usual practice writing full
of
out
in
as
what he wanted say And the question arises what

to
to
.
language he had employed the sermons given

at
Clairvaux
in
his monks those astonishing orations upon which his fame

to
largely rests has been represented that while the choir

It
so
,
of .
monks could course have understood the Latin which

in
,
us
those sermons have come down Latin would have been

to
unintelligible the lay Brothers The objection

on
the face
to
,
.
mult
be of
of
would seem have good deal force But should

to
it
it,
.
a
..
"
.
remembered that the conversi were relatively few and they

ind
drinumo ty
may not have been present these occasions Moreover
1984
on
if
,
.
likely
?
they were present which should be borne

it
in
is
,
)
(
mind that many of them had accepted the lowlier position

out of humility and not because they were illiterate ; and ,
finally , that the vernaculars were still in process of emerging
from Latin still largely spoken and understood by most peo
a
ple . If a decisive reason in favor of these sermons having

been delivered in Latin be looked for , it may be found in
Bernard ' s frequent play upon words. These show that they
could not have been delivered in any other language.
The same style is found in Bernard 's letters — many of them
long and elaborate enough to be considered treatises - of
which there are about four hundred extant . These constitute
a very valuable supplement to the sermons , even if , taken as
a whole , they are of less importance than the dazzling ora
tions . In Bernard 's correspondence
we can see what kind of
man was this vehement aristocrat and scholar who sometimes ,
because of his almost fatal gift for words , hit harder in con
troversy than perhaps he realized or intended . It is interesting
to record - it would also be painful, were it not slightly amus
ing at this distance — that one of his secretaries , a monk named
Nicholas , contrived to imitate Bernard 's style so well that he
proceeded to send out instructions that accorded with his own
convenience , stealing the Abbot's seal to authenticate what he
wrote . Bernard discovered what was being done and wrote
to warn the people who were receiving letters from him that
they were to pay no attention to anything that came in his
name unless it was stamped with a new seal he had had made .
As Nicholas succeeded in getting his hands on this second seal
as well , Bernard , who until then had hoped he would repent
of his shifty doings , was obliged to expel him .

Nicholas was a clever fellow , but his imitations of Bernard
- good enough to deceive those who read the letters he had
composed in the Abbot's name — were limited to matters of
business ,
which the manner of writing was somewhat for
in
mal. The real Bernard was beyond him , the saint of the pro
found exposition of the Scriptures or of mystical doctrine .
There was to be found in these an unction and fragrance
which reveal the author. These qualities have en

instantly
dured for eight hundred years , suffering far less from the
passage of time than many vastly admired performances
produced even within the days of our own grandfathers . We
need very little more than his letters and sermons for the
writing of his life, except for the silence he kept about his
miracles ,a silence which is itself another testimony to his holi
ness. From his writings we recognize that while he had some
faults of temper ( the his breast being part of the
fire in
exquisite tenderness he so often showed ) , he was a very great
saint, as he was also one of the most remarkable figures who

have appeared in the history of the world .
HOMILY ON ST . BERNARD *
By MICHAEL DUCEY
,
It his
In the midst of the Church the Lord opened mouth and He filled
:
of
with the spirit wisdom and understanding good give praise
to
him
is
.
Most High
the
Thy Name
Ps
Lord sing
15
Ecclus
91 to
to
to
and
;
O
:5
.
.
, :
(
of
Introit Mass Doctor
;
:2
)
.
TODAY feast sounds appropriate keynote for our
an
'S
this the final day Liturgi
of
National
on
deliberations
,
cal Week 1953 The seven hundredth anniversary
of
,
of .
of
of
the great
St
Bernard Clairvaux last the Fathers the
,
.
“
Church occurs we are bringing close our discussions
as
to
,
a
”
of subject that was very close his heart As indicated
is
to
a
.
the
words the Church has selected beginning the proper

in
in
the Mass today this holy and learned figure among the
of
saints was specially gifted the science divine praise and of

in
spirit wisdom and under

of
able filled he was with the

as
,
standing voice this praise continuously accents sweetly

to
in
,
and powerfully echoing throughout the length and breadth

edify and instruct and uplift the minds
of
Christendom
to
,
God faithful people

of
and hearts
.
's
fully
of
This appreciation the great Doctor Mellifluus

is
of
by
confirmed our knowledge his extraordinary career and

extraordinary For although his
of
his still more genius

.
grace were many his biogra

of
of
endowments nature and

,
phers agree his per

of
as
this outstanding characteristic

to
sonality best described kind poetic enthusiasm deep

of
as
,
,
a
thought
of
and ardent fervor and expression all he said and

in
did His writings his sermons his widely diversified public

,
,
.
profound and wholesome

an
ser
service which had influence
so
,
Delivered Andrew Cathedral Grand Rapids Michigan during National

St
in
,
's
*
Liturgical Week
on
Mass August
20
Community
at
Bernard
St
the the feast

of
,
.
1953
.
HOMILY ON ST . BERNARD 251
his
all
on the society of day strikingly reveal this unique
,
quality which turn well exemplifies the ideal of liturgical
in
,
sacrifice and praise that has brought together
, us
this
in
he
As
nationally representative assembly the words
as of
of in
.
today Epistle poured forth the words his wisdom
,
"
's
showers and his prayer confessed the Lord and gloried
to
in
,
,
His Covenant the words the Gospel was
of
he
as
is
in
,
”
indeed light
this world shining before all men that they
to
,
a
"
might see and glorify the Father who heaven too
in
is
so
, , ,
;
”
would we gathered we are liturgical revival
of
as
the cause
in
,
of
us
contribute each one our own humble share toward
,
a
better general understanding the spirit and intent
of
of
Catholic worship
.
attaining this lofty objective
of
How course
to
is
succeed
,
in
integrating all our meetings and discussions

of
the motive
during these days St Bernard notable success achieving
in
.
's
us
surely both encourages and instructs how proceed
it
to
of .
We need only
discover and use those same sources
to
enlightenment he well utilized we need only find and to

so
adopt the same methods and techniques he applied his

remarkably extensive and fruitful apostolate obtain success in
to
,
our own much humbler one We cannot all become Bene

in
dictine Cistercian monks ordering our daily activities

or
around that dynamic focal point of monastic life the Opus

,
Dei interspersing our work the world with the chanted

in
,
Day Hours hymning the praises the Most High

of
the
in
,
of
melodious accents His Bride

the Church seven times each
of
us
day But only can thus literally

if
small number
.
us
St
Bernard all
of
emulate Christians can and indeed

, ,
,
.
as
must learn from him clearly intimated the recent

so
is
in
,
encyclical Doctor Mellifluus how approach divine things

to
,
how organize and direct our spiritual forces respect

to
to
in
the great Christian sources of divine life and grace especially

,
those we include under the heading liturgical worship

of
in
,
order that they may afford their fullest measure

of
divine
light and strength and consolation our souls
to
.
It is in this connection that the special quality of St. Ber

nard 's genius is most practically suggestive for ourselves . It
was the sweetness and attractiveness of his personality rather
than the brilliance of his intellect , the depth of his erudition ,
the heroic character of his or even the combina
asceticism ,
tion of all these , that made great saint that he was .
him the
It is this charm and beauty of soul, lighting up all he said
and did , which makes us think of the inherent splendor of
the divine life and which bespeaks his uncommonly intimate
familiarity with the heavenly mysteries , those very mysteries
which daily confront us liturgical aspects of our own
in the
lives . If Bernard was more poet than professor , if
his
preach
ing was more like song than syllogism was because of
it
,
a
a
ability familiarly
of
his thus share the secrets the Bride
to
in
herself she unceasingly hymns the praises her Beloved
as
is of
,
of
of
that outpouring holy enthusiasm which the fabric
in
the liturgy And she turn must needs express herself

in
if
.
with such exalted exuberance surely her con
of
because
is
it
,
of
stant and clear contemplation that glorious panorama
of
divine love and mercy which we call redemption hidden
,
solemnity dignified
of
beneath the her ceremonies , the

the pregnant power
of
cadences her chants her prayers

of
,
,
her stately processions her mystic silences Today we sing
as
,
.
of
with Mother Church praise

Bernard and invoke his
in
of
intercession within the hallowed unity the Eucharist there

,
,
appropriate and timely lesson for us all Perhaps our
an
is
if
.
us
Saint were called upon express

he would tell
in
to
it,
characteristically forceful terms make our share public

in
to
,
worship truly inherent joy and triumph

its
expression
of
an
,
of
of
literally outward portrayal that spirit Christian hope

an
and gladness with which inspired and

at
the same time

it
is
urge
us
he would oppose with faith and resolution the

to
inertia and indifference and impatience with the past

exhibited by many our mute and apparently uncompre
of
so
hending congregations assisting Celebrate your

at
Mass
.
“
liturgy
he
would doubtless cry with fiery emphasis Cele

,
.
"
!”
HOMILY ON ST . BERNARD 253
manner worthy both of glad and glorious
its
brate it in a
meaning your own God given powers
of
and human
of
-
expression Sing chant the spirit and according
to
,
it,
in
it
.
the method prescribed by Mother Church for only thus will
of
you approximate you lies her own pattern
as
as
far
in
,
,
enraptured appreciation and love and gratitude for the divine
mercies therein revealed
.”
was this ideal this emphasis that the life and teaching
It
,
Bernard most strikingly portray
St
of
It
the same ideal
is
,
.
us .
the same emphasis that have called here this morning
to
,
,
celebrate the august Sacrifice
of
man redemption centering
,
's
our attention and our piety first upon the praise and worship
fitly renders God majesty before we consider
it
it
in
to
so
,
's
private
of
terms our own needs And also this ideal this

it
is
,
.
emphasis which have for many glorious centuries dis

so
,
tinguished that monastic institute

of
which Bernard was

St
.
shining exemplar and which today powerfully pro
so
an
,
by
pelled well by the encourage

of
as
the needs the times

as
happy
of
ment highest ecclesiastical authority enjoying

is
so
,
its
of
revival The ancient institute monasticism with all

,
a
holy and edifying traditions stems from the dim and distant
,
past the great liturgical solemnities

of
the Church
do
too
of ,
so
,
;
,
magnet meeting
of
which are the this our national Both

.
bear message for our time that we can ignore only

,
them
a
our grave spiritual peril

at
May
St
Clairvaux who consistently

of
Bernard and
so
,
.
clearly exemplified both together with Benedict and

,
them
of
Bede and Anselm and Boniface and the multitude other

of
representatives the monastic orders

as
of
sainted women
,
well all bring their own special blessing today

of
us
as
men
,
enabling more fully share their lofty ideals

us
as
we now
to
august company with all the blessed

in
resume their
in
,
heaven Christ supreme Praise offering

of
Sacrifice with
it
,
,
's
by
that intention hallowed monastic tradition That

so
in
:
“
all things God may be glorified Amen

.
."
THE CELL AND SOME SUBCELLULAR
UNITS OF LIFE
By EUGENE DEHNER
the
W H AT the chemist and physicist the
atom is to
of or
cell has been the biologist Biologists with
is
to
,
, ,
.
the aid the biochemist and the biophysicist have
splitting the cell just the physicists have been splitting
as
been
its
the atom causing the cell yield more and more place
,
to
as
living things
of
the unit structure and function
in
.
Robert Hooke noted the cavities cork bark and
In
1665
in
on
named cells From this time
them through the eighteenth
.
only the plant cell membrane wall was recognized
or
century
,
finally
In
and studied 1831 Brown discovered and named the

. .
cell nucleus By 1838 there was sufficient knowledge plant
of
structure for Hans Schleiden theorize that all plants are
to
of
composed cells Theodore Schwann used the term cell

.
"
theory declaring that cells are organisms and that animals
as in
,
”
these microscopic organ

of
well plants are aggregates

as
isms arranged accordance with definite laws

in
The cell theory was very fruitful one for biology Dur .
a
.
ing the nineteenth century much light was thrown cell
on
,
of
structure and the place cells life processes The cell came
in
living substance
be
protoplasm sur
of
as
definable mass
to
)
rounding central body the nucleus This protoplast was rec
,
a
ognized essentially similar animals and plants The cell

as
in
histology microscopic
of
or
theorygave rise the science

to
anatomy which analyzed organs into their component tissues

,
or
, etc
specialized
cells like muscle bone covering
of
masses
,
,
.
1841 Albert Kolliker applied

the cell theory embryology
In
to
realizing that the spermatozoa

of
of
the male and the egg the

by
female are cells the new organism being developed cell

,
division from the latter 1858 Rudolph Virchow applied

In
.
the theory pathology because diseased conditions have

to
their effects cells and tissues

in
.
THE CELL AND SOME SUBCELLULAR UNITS 255
Most of the structures visible inside the cell and nuclear

membrane became known in the late nineteenth century as
students probed deeper into the cell . Centrosomes, chondrio
somes , golgi apparatus, vacuoles , plastids , and other regular
or occasional elements of were described . The
the cytoplasm
nucleolus and chromatin matter of the nucleus were seen .
The fundamental fact in such cell division , it was found , was
the formation of nuclear filaments or chromosomes from the
chromatic matter of the cells . Flemming and Strasbourger
observed that these chromosomes were in natural pairs, each
individual chromosome being equally divided to the two
daughter cells whenever a cell divided .
When Oscar Hertwig witnessed the fertilization of an
ovum , or egg , by a sperm in 1875 , his observation soon led
to the knowledge that these two germ cells , as a result of a
process called meiosis , each carry half the number of chromo
somes possessed by the parent organism and that the union
of nuclei of the two germ cells at fertilization again re
the
stores the full number of chromosomes characteristic of the
parent organism . It came to be recognized that the union of
chromosomes from the two parental germ cells makes pos
sible the inheritance by the offspring of characteristics from
the two parents . (We might remark that Mendel had induced
from experimental evidence the laws by which these chromo
somes are distributed even before chromosomes were dis
covered . )
When , in the early part of this century , chromosomes were
recognized as the bearers of hereditary materials from one cell
to another in growth and from one generation of an organism
to another ,students of heredity and cell structure began to

probe more and more into these structures which loom so large
in the make - up of the cell nucleus . It became obvious that
each of these rather large bodies had an infinitely finer struc

ture . In the material of the chromosomes was detected , in the
early stages of cell division , two thread - like chromonemata ,
each supposedly composed of a linear series of submicroscopic
particles given the name of genes . These particles , or genes ,

were too small to be seen with the ordinary light microscope ,
but students of genetics inferred their existence and their mul
tiplicity in the chromosomes by noting the fact that groups
of traits tended to follow an individual chromosome however
it might be distributed to other cells , as well as from other
evidence . The submicroscopic gene , hypothetical still to a
certain degree , came to be looked upon as the actual bearer
of hereditary traits , multiplying itself whenever cells divide
and thereby assuring uniformity of constitution in the cells
of an organism as well as an hereditary link between parent
and offspring in reproduction .
We know pretty well how genes are passed on but very
little of what they are and how they function . It has long been
known , as a matter of fact ever since cell division with dupli
cation of the chromosomes became clear, that the whole linear
series of genes and each gene individually must be able to
duplicate itself . Thus the gene within the chromosome of the
cell nucleus has one of the fundamental properties of living
things , the ability to reproduce itself . This is seen especially
well in the giant chromosomes found in the salivary gland
cells of the two -winged fies , such as the common fruit
fly
as
,
well insect bodies These chromosomes are very
as
elsewhere
in
by
large diameter and length Presumably they are formed
in
,
.
of
of
unusual degree lengthwise splitting
of
the chains
an
of
genes the chromosomes Examination these large chromo

in
light and dark bands which

of
somes reveals linear series

a
correspond somewhat the hereditary units or genes

to
seem
to
ex
discovery
as of
The these bands has tended the

to
confirm
real units Present evidence from biochem
of
istence genes
.
istry points being large protein molecules each

as
the genes
to
,
of
specific
character
.
a
Just how bring about their effect

genes living organism
in
a
big problem today But some progress has been made Pre
is
.
a
sumably they direct the synthesis replicas

of
of
themselves and
,
models the formation of other substances essen

as
also serve
in
tial to the organism , such as the structural proteins, the hor

mones , and the enzymes , of which there is so vast a variety in
every organism . They serve , in the present view , as master
molecules which start various processes in the body .
One well - known example of the direct action of an inherited
gene on the organism may be cited . The amino acids are or .
ganic chemical compounds that serve as building blocks in the
elaboration of proteins into muscle fibers . Each organism re
quires about twenty or more of these amino acids . Man must
obtain the amino acid phenylalanine from his diet . This the
body can transform into a substance which has the formidable
chemical name of 3 4 dihydroxyphenylalanine , but also goes
,
by the common name of “ Dopa .” This substance is essential
to the production of the pigment melanine which gives color
to our skin , hair , and eyes . It has been definitely established
by the geneticists that if a certain gene is present in an inactive
form or entirely lacking in a person , he will be unable to
synthesize melanine and will be an albino with white hair and
a complete absence of pigment in eyes and skin .
Besides being able duplicate themselves and to pattern

to
certain substances of the body , genes are also subject to modi
fication or mutation, without losing their ability to duplicate
themselves . Many of these mutations are familiar in their
effects , such the alternative genes for blue and brown eye
as
color and the many variations of wing form and eye color in
the common laboratory fruit Ay . The complexity of molecule
required to permit this modification of function without loss
of ability to duplicate itself is an important distinction between
the structure of the living gene and the nonliving substances .
There is an interesting similarity between the genes of the
chromosomes in the cell nucleus and the viruses. Viruses were
discovered independently by two investigators in 1892 and
1896 when they noted that the agent responsible for themosaic
diseaseof tobacco would pass through a porcelain filter which
retained all other living organisms , even bacteria . Since the
discovery of this virus , more than three hundred other viruses
capable of causing disease in plants , animals , and man have

been discovered . Among the diseases of man attributable to
them are smallpox , yellow fever , poliomyelitis , measles ,
mumps , influenza , and the common cold .
The viruses are characterized by their small size , their abil
ity to reproduce or multiply within the living cells of a given
host , and their ability change or mutate during multiplica

to
tion . In all of these characteristics they resemble genes . is It

noteworthy that like the genes they cannot be grown on arti
ficial media , as bacteria can , but grow only in the cells of ani
mals or plants . W . M . Stanley , in 1935 , was able to obtain the
tobacco mosaic virus in crystalline form , while retaining the
virus properties . Biochemists have found the chemical nature
of viruses to be like that of the genes , and note that the par
ticles assume a rodlike shape .
Light has been shed on what happens when a virus mutates
to a different strain by a study of seven distinct strains of the
tobacco mosaic , each having specific properties affecting the

plant in a particular way . These strains presumably had arisen
by a process similar to that which occurs when the genes of
an mutate . The results indicate that the concentra
organism
tion of one
or more amino acids in the virus structure changes
or that certain new ones may be introduced or others elimi
nated . Presumably this type of change is responsible for the
alteration of genes which has long been known to occur , as
well as for the conversion of a mild to a killing
strain of polio
myelitis virus and the conversion of a virulent yellow fever
virus into a mild form which has proved useful as a vaccine .
The viruses multiply readily within cells and can be trans
mitted directly . Often the rubbing of an infected leaf against
another is sufficient to infect . Some are transmitted by insects
and other agents .
Knowledge of the viruses and genes
has certainly modified
our thinking about the cell as the unit of structure and func
tion in living things. Reproduction , mutation , and metabolic
the
activity have long been regarded as unique and special

properties of living organisms, particularly of cells . Yet here

are small infectious disease - producing agents , the viruses, some
of which are larger than the smallest living organisms, but
others of which smaller than certain chemical molecules ,
are
which possess these properties and at the subcellular level. The

genes , too , apparently possess some or all of these living prop
erties at the subcellular level . Father Basil J . Luyet says that

the time may have come for us to cease thinking of the cell as
the unit of structure and function in living things and to look
upon the cellular structure as one of the various methods used
by nature to partition a large mass of protoplasm ( “ The Case
against the Cell Theory ," Science , XCI, 2359 ) . And G . W .
Beadle has called genes the irreducible units of living sys
tems ( " Genes and Biological Enigmas ,” American Scientist ,
XXXVI, 1 ) .
The bacteriologists have never favored the cell theory , for
bacteria have no nuclei and it has never been decided whether
or not they are true cells . They have , however , according to
recent studies , material acting like genes of heredity ( chromo
somes ) , though not organized as such in the usual sense . Aban
donment of the cell as the unit of living matter and the replace
ment of the cell theory with another more inclusive would
bring the bacteria more in line with other living matter.
The plastids of cells , of which the green chloroplast of plant
cells are themost notable examples , have the properties of liv
ing matter : growth , reproduction , and metabolism , though
they live within cells . Hitherto they have always been con
sidered as cell inclusions . Father Luyet thinks we might well
consider these and other formed elements of the cell the real
living units , and the cell compli
of
its
and membranes sort

a
cated culture medium which these apparently living things

in
are contained
.
considering the cell the unit

as
of
we were cease liv

If
to
ing material the thought

be
of
seat vital activity would then

,
residing infinitely smaller units matter the order

as
of of
of
of
in
chemical molecules magnitude while the cell with its

in
,
membranes and complex mixture of inorganic and organic

compounds would remain what it probably really is, a device
for making possible differentiation of parts in higher organ
isms. The living cell membrane has properties which are
unique because it can maintain a low or high concentration of
materials within the cell , according to the demands of the
particular region or organ in which the cell resides . Thus
differentiation is made possible .
If
the knowledge of genes and viruses with their vital prop
erties has changed our outlook on the cell , it has also given
hope of closing the gap between the molecules of the chemist
and the organisms of the biologists , for, at least in the case of
the viruses , these overlap in size with the chemical molecule
on the one hand and the small organisms on the other. When
viruses were first reported , there was a general tendency to

consider them as small living organisms ; but when they were
obtained in pure crystalline form , biologists were surprised .
It was remarked by many that we may be forced to change
our definitions of life and of living being . Such small struc
tures could obviously not be cells . But why should they be ?
Biochemical work with viruses and to a certain extent with
genes has tended to bring together the sciences of chemistry ,
physics , and biology . While it has modified our ideas of what
life is , it has also deepened mystery Biologists have seen
its
the complications living things

of
of
too much the functions

in
think any longer that life simple chemical reaction On

is
to
.
a
as
the other hand they are not ready

do
the vitalists have

to
,
past transcendental preternatural

or
done the look

in
to
,
to
living things which operates outside

of
element and above

in
of
the laws tendency

be
nature Rather the seems con

to
to
,
.
extraordinary excep
or
sider life phenomenon due

as
an
to
a
tional physical structure matter peculiar living things

of
to
the physical
of
It
accordance with the mandate and

in
is
as
natural sciences consider such and investigate the

to
to
it
to
explaining
of
of
utmost the things nature these terms

in
,
physical or natural causes , the secondary causes of the

philosopher .
Father Luyet , in an article entitled “ Working Hypotheses
of the Nature of Life ” ( Biodynamics , I, 1 ) , adopts the fol
lowing hypothesis : “ I assume that the vital phenomena are
due to a special and exceptional arrangement of the atoms
or other structural elements , according to a type of architec
ture different from any actually known in chemistry . ” What
this special type of architecture is, nobody knows; for that
matter it may be the entelechy of the vitalists . It is on the
assumption of this special physical organization of living
things that the psychophysical theory of life and modern
psychosomatic medicine are built .
WESTON PRIORY
By ABBOT LEO RUDLOFF
N VER since the establishment of the Benedictine mon

astery on Mount Sion in Jerusalem in , which
1906
was to become the Abbey of the Dormition of the
Blessed Virgin Mary in 1926 , those in charge have been faced
with a difficult dilemma . The Dormition was to be either an
independent abbey or a dependency of some abbey in another
part of the world . The latter alternative was tried for twenty
years. The final verdict was that it had not proved satisfac
tory . It seemed proper that the monastery of our order in
the Holy Land should have the rank of an abbey . But more
than that , as long as the Dormition was only an appendix ,
so to speak , to some other monastery
, in the urgent matter of
recruitment , it had to be content to take second choice . Simi
lar difficulties existed in financial and other matters . But it
must by no means be denied that some abbeys have brought
great sacrifices for the Dormition , both in personnel and in
funds. The over - all picture, however, was not bright . There
fore, it was decided in 1926 to make the monastery on Mount
Sion an independent abbey . From the beginning it was beset
by new problems . The perils of isolation could hardly be
avoided , and they increased rather than diminished as a con
sequence of the recent political developments in Palestine,
which place the Dormition under a cloud . The monastic
family was cut off from the rest of the world and the life of
the order. There is little hope of finding a sufficient number
of vocations in the country itself .
When the present writer was placed in charge of the abbey
in 1949 , he found that many developments in the Benedictine
Order had made little or no impression on the life of the
Dormition . It is no wonder that in 1949 the General Chapter
of the Beuronese Congregation , to which the Dormition until
recently belonged , was inclined to decree the suppression of
WESTON PRIORY 263
the monastery . Such action would have meant a great and

most regrettable loss . It would also have been an injustice
to the revered first Abbot , Dom Maurus Kaufmann , and the
members of the heroic community who had made the name
of the abbey highly respected in the Holy Land .
When it was decided to maintain the sanctuary as an

independent abbey , it was withdrawn from the Beuronese
Congregation , placed directly under the Holy See, and thus
given , as it were , to the entire order , which began to take a
new interest in the beautiful and sacred place . It seemed
necessary to establish , under the complete control of the abbot
of the Dormition , a subsidiary place , or places , in other
countries, thus expanding the scope of activities , while con
centrating them on one end . This procedure may be some
what unusual in the Benedictine Order , but extraordinary
conditions require extraordinary means . The first step , taken
with advice and encouragement of the Sacred Congrega
the
tion for the Oriental Church , was the foundation of the Priory
of St . Gabriel the Archangel in Weston , Vermont , or Weston
Priory,
for
short
priory
The new about 600 feet above sea level on
,
is
beautiful plot 280 acres forty a

of
of
of
land which have been

,
bordering Mountain National Forest

on
cleared the Green

,
,
the village
of
of
about four miles north Weston just off

,
Route The place was purchased January 1953 and

,
,
in
.
8
one of the two farm houses the property was most attrac
on
by
tively remodeled local craftsmen during the following

community
of
months accommodate twelve fourteen

to
to
members The barn was converted into charming chapel

a
.
June the house was ready for occupancy This writer had
In
returned from Jerusalem May As Father Hugh Duffy

, ,
in
who had originally joined him this undertaking

in
.,
O
.B
.S
was stricken with heart attack Father Michael Ducey

,
,
a
now the prior Weston Future postulants must

is
in
.,
at be O
S
.B
.
the bidding
go
ready their superiors

at
of
Jerusalem
to
to
,
least for time

a
.
The aid of the Dormition is essential to the foundation .

That was patron
its
the reason for the choice of saint the
,
Angel On
of
the Annunciation other hand Weston
is
the
,
.
be
not meant merely procure As such would not
to
it
is ”.
a
"
purpose Priory
its
serve Weston intended be true
to
a
.
Benedictine monastery right
its
own with all the
in
,
expressions Benedictine community
of
of
monastic life
.
a
First will come the worship God through the solemn cele
of
the liturgy and then study agricultural work and
of
bration
,
of
of
the development
its
arts and crafts On account connec
.
Abbey Weston will especially dedi
be
tion with Dormition
,
work for peace among nations and understanding
to
cated
between different religions particularly between Christians
,
,
Moslems and Jews
,
The land although certainly not fertile plains
as
the
in
so
,
,
has been successfully cultivated and the black soil con
is
,
sidered good As the place has not been recently farmed
,
.
the
of
land will have reclaimed When circum

be
much
to
.
of
stances permit the building larger monastery perhaps
,
a
out property present building

on
of
the second house the the

,
will
as
be
used guest and retreat house For that purpose
,
a
negotiations have been opened rent and possibly later

to
to
,
of
purchase adjoining house and property

an
120 acres
,
.
of
The physical surroundings the priory are well adapted

The invigorating mountain air the healthful
its
ideals
to
,
.
climate and the inspiring scenery are already attracting many

,
On Sundays
of
visitors congregation about thirty five

a
-
.
of
persons gathers around the altar The people Weston and

.
vicinity predominantly Protestant have given the monks

,
the neighbors
of
cordial reception The warm friendliness

.
was recently shown when the priory held open house His
.
Excellency Bishop Edward Francis Ryan Burlington

of
,
honored the occasion with his presence He blessed the house

.
and administered confirmation convert the chapel

to
in
a
Bishop Ryan and the fraternal

of
The fatherly benevolence

friendship priests of the diocese are most encouraging
of
the
.
WESTON PRIORY 265
Weston , a beautiful typical New England village of great

charm , is located on Route 8 , six miles north of Londonderry ,
27 miles southeast of Rutland , and 20 miles east of Man

chester, Vermont. Like so many other villages in this area ,
it is developing into a center of culture and of crafts and
arts. It is full of life , yet not flooded with motels , cabins , and
diners. It has a summer theatre , but no movie house . In
summer and winter it attracts many visitors from all over
the country . Removed from the noise and bustle of big cities ,
it within easy reach of Boston and New York .
is
I cannot undertake to give here a detailed history of the
choice of this location in the green hills of Vermont . Every
one who has labored in similar projects knows how many
factors have to be considered before a final decision can be
made . It all started when another in Vermont was
place
offered to the writer as a gift . After much consideration ,
everything seemed to point to the present site as the place
chosen by Divine Providence . The enthusiasm with which it
inspires visitors indicates that the choice was a good one . The
place has great possibilities , which we hope to realize with
patience and trust in the Lord and in the intercession of the
Queen of Heaven , whose sanctuary it serves .
NEW BOOKS
Of the IMITATION OF Christ . By Thomas a Kempis . Translated by

Abbot Justin McCann . Westminster , Md. : Newman Press . Pp. xvi,
262. $ 2. 50 .
new
by or
or
Every spiritual
of
edition translation classic whether secular
,
a
as a
the reading public book
as
classic welcomed much makes the
in
it
is
,
of
more readable and more intelligible While various English translations
.
Thomas Kempis spiritual classic De Imitatione Christi are readily avail
a
'
able Abbot Justin McCann translation gives the modern reader fresh
,
a
' for s
approach the Counsels the Spiritual Life written the fifteenth
to
in
"
"
his
is As
by
century contemporaries may expected
be
Thomas for from the
.
pen Abbot Justin McCann made modern English
of
the translation
,
in
a
both pleasing and flowing But least one passage might
at
idiom which
is
by
have been rendered more intelligible
of
the ordinary reader use freer to
a
translation The sentence which occurs Book chapter paragraph
in
I,
,
3
2
:
.
Et
quid generibus speciebus

de
curae nobis translated And what

et
,
is
"
?
”
“
To
we qualities quiddities
do
the reader not versed

to
have with and
in
?
"
can
qualities quiddities scarcely
of
the technical terms Scholasticism and

"
"
et
have more meaning genera species
of
than The freer idiom another
"
."
available English translation seems give the thought which Kempis

to
A
What with questions philosophy
of
do
had mind therefore have we

to
in
,
, :"
at "
?
Undoubtedly Thomas was referring lengthy and subtle perhaps
to
, and
times needless and useless discussions philosophical questions which

of
,
engaged the time and talents contemporary and which engen

of
Scholastics
by
way
of
dered reaction the anti intellectualism associated with Thomas

,
Kempis and the Brethren

of
the Common Schools

a
.
by
Scripture
of
The value translation the references

to
the new enhanced

is
at
nearly every
of
texts and other sources the bottom page brief Index

A
.
for
four pages helpful both those who read their own spiritual
to
also
for is
(
tap
spiritual wisdom
of
benefit and preachers who wish the springs

to
abundant the Imitation The format pocket but

so
book size
in
in
,
is
.
unfortunately not price such recently

as
has been achieved certain

in
in
,
the Sunday Missal and Scripture readings

of
editions this new translation

If
.
achieve the popularity which deserves would advisable that

be to
is
seem
,
it
it
made available the general reading public which includes non

to
it
well will
as
as
as
qualify pocket
an
Catholics Catholics edition which

in
a
)
book both size and cost

in
.
"
Marmion Abbey ABBOT GERALD BENKERT

.
.
NEW BOOKS 267
HUGH OF SAINT VICTOR ON THE SACRAMENTS OF THE CHRISTIAN FAITH .

English version by Roy J. Deferrari . Cambridge, Mass . : The Medieval
Academy of America . Pp . xx , 486 . $ 5 .00 .
Professor Grabmann calls the De Sacramentis Christianae Fidei of Hugh
of the
An
of St. Victor first great complete
of
" system dogmatic theology
.”
the
of
English work
version the first importance anyone who wishes
to
is
the continuity and development Christian thought
of
to
understand
.
Hugh was born Saxony about the year 1096
he
went
to
the
In
1115
in
.
he
its
was appointed
of
School Victor near Paris and director

he St
1133
in
, ,
.
position until his death

retained1141 Besides the De Sacramentis
in
a
.
composed 1134 Hugh wrote treatises Scripture and ascetical theology
on
in
.
Of
his
all his writings however the De Sacramentis principal contribu
is
,
tion theological thought

to
Hugh retained the patristic notion

of
its
sacramentum which has basis
,
the scriptural idea mysterion This word has many significations
in
of
in
.
the New Testament but fundamentally connotes the salvific union between
of
God
or
as
man the reality God applied man Understood thus

to
and
,
is .
and
the
includes theology from this particu

of
sacramentum entire it
,
field
lar point that Hugh how
of
its
view book receives title Sacramentum
,
's
ever not exclusively this sense Hugh employs the same term
is
used
in
,
.
he
speaking generic dis

of
he
when sacraments and when
is
sense
in
is
a
of
cussing the seven sacraments the New Law

.
few
Augustine
St
With exceptions theological writers the eleventh

to
from
.
on
century devoted their efforts principally commentary

of
the text either
to
a
St
Canterbury with his fides

or
Scriptures
of
the the Fathers Anselm

.
.
quaerens intellectum made the first definite advance but was merely
,
it
the a
his
beginning Hugh composed real introduction

In
Didascalion
to
,
a
.
the question theological method The princi

of
sacred sciences and discussed

.
ples enunciated the Didascalion were applied the De Sacramentis

In
in
in
.
the
the
Prologue De
he
first book the Sacramentis says have com

to
of
I
:
“
of all
as
pressed this brief summa

of
were doctrine into one continuous work

,
,
it
.”
To
Hugh employs
an
attain orderly exposition sacred doctrine

,
temporal division The first part concerns events before the Incarnation
, ;
.
the second events after the Incarnation Within this general framework
,
.
the he
has what today would called orderly comparison

be
subdivisions with
In
.
Hugh manifestly
as
Thomistic synthesis arrangement inferior

is
,
,
's
becomes evident when individual doctrines are considered detail But that
in
.
he
be
made valuable contribution cannot denied Paradoxically while

,
a
Hugh was fervent Augustinian ordo dis

an
his constant efforts attain

to
,
a
ciplinae laid the foundation for the application Aristotelian principles

of
to
theology
.
his
Hugh the object theology brings into pivotal

of
on
doctrine relief
's
position between the Fathers and the Scholastics of the thirteenth century .
Incidentally ,
the
of
it may be noted subject matter the Prologue
of
that Book
. I
Thomas Summa Theologica
of
of
St
very similar that the first question
to
In is
'
.
of
the second chapter the Prologue Hugh says The subject matter
of
,
:
"
the
of all
Divine Scriptures
of
the works man restoration The work
is
.
.
.
.
's
all
Word with
of
its
restoration the Incarnation the sacraments
is
A
."
Many
of
brief consideration patristic teaching explains Hugh opinion
'
.
as s
maintained that knowledge
by
Fathers rightly Christ
of
the Word given
all
focal point consequently
of
of
Himself the revealed truth and also
,
is
theology center not only pertains
of
Christ doctrine which
to
is the the
.
of
of
the economy salvation but strict He also the center
in
the ,
sense
is
a
the
theology because He is image invisible God the Father and
of
,
),
(
"
”
its
Hugh
as
theology has object the cognition
of
the Divine Persons and
, .
who taught that God
St
the object theology approached
of
Thomas
is
,
.
the
theology from practically same viewpoint
the
After giving Augustine traditional definition sacrament
is
A
$
t.
's
“
sign thing Hugh He
of
shows that this definition insufficient

,
sacred
is
a
.
”
his
by set
corporeal
or
then proposes own sacrament material element
is
A
a
:
"
similitude and signifying

by
before the senses without representing
,
a
by
institution and containing sanctification some invisible and spiritual grace
."
for
This definition not perfect
while important two reasons Hugh
,
,
is
.
res
be
sacrament must capable representing the sacramenti

of
insisted that
,
a
the
by
namely grace secondly this representation flows institution
,
from
;
of
Christ Hugh was first introduce the element institution into the
to
the
.
his
of
on
definition sacrament The influence doctrine the sacraments
of
a
very evident Peter Lombard Hugh influenced later theological

is
the also
by in
by
anthropology showing that the sacraments are medicinal nature and
they not merely confer supernatural gifts
do
effect sanatio
of — ;
a
.
be
important may
an
One weakness
res in In
and mentioned his
, is
it
one
-
interpretation Scripture Hugh follows the principles enunciated his

De Scripturis Scriptoribus Sacris where
et
distinguishes
he
between and
few
While admitting that three significa

or
vaces voces have more than two

, .
tam
res
multiplex potest
he
tions has this say about quaelibet

to
Res autem
:
"
significatione quod proprietates aut

se
esse aliarum rerum visibiles

in
in
,
invisibiles habet communes aliis rebus Fortunately Hugh keeps this prin
it ."
use
ciple within reasonable bounds but scriptural

of
does influence his

,
texts manner improper their context One must constantly remember

to
in
a
of .
he
He
at
the beginning the age

of
that wrote the Scholastics assisted

in
.
of
the construction firm foundation upon which his successors could build
a
solid structure
a
for
English speaking grateful Dr

be
readers should Deferrari his

to
-
Henry
to
excellent translation and Brother Charles Buttimer who

,
.,
.C
.S
F
NEW BOOKS 269
prepared critical text of the Latin . The English version is of particular

a
value , the Latin text has not as yet been published . The notes “ consist
since
chiefly of references to the Holy Scriptures and occasionally of a warning
that Hugh is departing from the theological orthodoxy as well established
in our own day ” ( Preface ) . Dr. Deferrari gives a list of “ Selected Works
on Hugh of Saint Victor .” Even though this list is not intended to be
, ,
the
Hugh
on
exhaustive very valuable since literature especially
,
it is
in
English quite limited
is
,
. .
St
Benedict Abbey THEODORE LEUTERMAN
.
.
's
THE METAPHYSICAL PsycHOLOGICAL
OF
AND PRINCIPLES Love The
.
III
By
Aquinas Library Michael Joseph Faraon Dubuque Iowa

,
,
O
.P
:
.
.
Co
Pp
93
00
xx
Wm Brown
,
C
$
3
.
.
.
.
, .
of .
This clever dissertation . interests

course also the literary historian
,
Fr
The Heresy Courtly Love Denomy
of
concerned with Petrachism
,
"
.
(
)
“
and any kind love poetry which may justify the present reviewer saying
of
in
,
word about The metaphysical part truly
as
of
the book strikes one

it
a
a
.
the
the subject under
of
St
virtuoso rearrangement
of
on
the ideas Thomas
.
of
St
of
most perspicacious exploitation the commentary
of
John Thomas
.
With the psychological part
of
little different Here the cult the
is
it
minimizes the modern experimental approach enterprise

an
system which
,
by
always threatened Hegel fallacy believing that speculation can

in
is
's
ignore science On the other hand the speculative author cannot resist the
,
.
the
go
by
temptation philosophizing
on
little into sensational
as to
such
a
old
love and marriage

of
problems the separability game

of
the Andreas
,
”
"
the Chaplain century increasing adultery

of
the twelfth and the source

in
and divorce throughout the centuries Thus the experimentator would

"
.
come result rather opposite the philosopher separability was

It
to
to
a
of "
's
.”
the
not necessary make moral theology and

excursions into domain
to
passionate kisses more historical approach

of
deal with certain types

to
A
“
.”
would have hindered the author from finding certain exclusively medieval
aim
bit
concepts quaint
of
of
Furthermore the this disserta

St
Thomas
,
a
"
.
.”
much too high namely give

an
tion answer existentialism The

to
to
is
controversy wisely confined some remarks the Introduction and Con

is
to
in
the acceptable Helmut

of
on
clusion and based but wholesale refutation

,
,
By
Kuhn Encounter with Nothingness going into details difficulties would

,
's
too
not Gabriel Marcel particular

an
have arisen existentialist His

Is
,
:
brand bases the proof the soul immortality

on
And
of
love even with the

's
atheistic one would have

existentialist argue more subtle fashion
in to
in
,
,
a
his
did
chapter God
of
James Luther Adams with Sartre The Love

as
,
“
”
by
the
Montague Francis Ashley Montagu

of
collection essays The

in
,
-
Meaning
of
Love
.
However , the attack on the philosophically so vulnerable existentialism

may be granted to a young Catholic philosopher with Humani Generis in
mind as a justifiable starting point if , pushed on by this " actuality ," he
achieves such a new and fresh exposition of the Thomistic theory of love as
the present one. It may be a surprise to many readers that the doctrine
of affective knowledge due to the will unified with an intuitive intellect
the
the
and constituting the presence of object loved subject loving which
in
,
the Spanish
be
of
of
we generallyconsider the result the experience
to
analyzing their highest phase
be
of
mystics contemplation actually can found
,
its
entirety Thomas
St
in
in
.
are illuminating exemplar
of
Some Father Faraon translations
.eg
,
,
s
, '
.:
archetype and inviscerare assimilate some coinages helpfui cognitio
to
;
, ,
's :
subjective objectivity termi
of
affectiva This reminiscent llaritain
is
.
nology
.
St
Among the quoted
of
less known passages the minor works from
.
of
Thomas one which fits with not only
the definition true lovers but
in
is
Flammas suas infra pectus cohibere non possunt

of
also the love poets

:
, .
“
ut
Enarrant eas ipsa assiduitate narrandi amoris sui solatium capiant

,
.
.
.
long
et
refrigeria immensi amoris assumant This therapeutic theory
is
a
.”
before Freud and above not from below

,
taken from
.
We are truly grateful Father Faraon for recasting this wonderful
to
light
of
of
philosophy love the brightest Thomistic doctrine with and

in
,
by
be
to
without the existentialist phantom fought it

.
Catholic University HELMUT HATZFELD
of
America
.
.
By
RELIGIOUS CATHOLIC MEN Rev
IN
INSTRUCTION COLLEGES FOR
.
Ph
Roland Simonitsch Washington Catholic University

.Pp ,
. ,
G
. .D
C
C
S
:
.
, ..
.
.
To of
00
America Press xvi 327

$
4
.
for
of
or
anyone concerned with the teaching religion that matter

,
,
with Catholic college education general this book should prove exception
in
of
ally supplies not only picture the present conditions

It
useful and
a
.
the
religion departments fifty representative colleges

of
trends Catholic
in
list
of
by
questions and answers anyone

be
for men but also that can used

a
for
of
of
who wishes work out sound theory the teaching religion

to
himself
a
the .
to the
all
Even when discussion does not give the answers stimulates

,
it
try
by
are for
at
reader arrive himself presenting him with pertinent

to
them
or
questions and with answers that now being found more less acceptable
.
We have here other words valuable opinion poll

on
questions
in
,
such
a
the
of
as
the proper religious

the adequacy
of
aims methods and

education
,
for training teachers

of
the textbooks now being used the necessity religion

,
of for
for
permanent tenure
of
high standards scholarship

as
teachers the need

,
,
by
for
for the employment lay teachers the transforming only the

if
,
--
NEW BOOKS 271
renaming of them — of courses in religion into courses in theology ,
etc
Who
.
to
ever wishes find out what representative college teachers religion think
of
they are for
up
what they think they are against what methods and means
,
,
they have available and would like have what direction they must take
to
,
next will
of
find this book store information
,
rich
in
.
What will not always reasons why
of
he
find statement the the
is
a
the
, of very firmly opinions which
its do
teachers hold some indeed they
,
,
them
for
as
hold One department example reported simply saying that
is
,
.
aim
for
no
main Christophers given
of
with the choice this not
is
reason
, ",
"
aim
easily definable Again whereas one department willing
be
reported
to
is
.
lay
teachers today they were available reported flatly
be
another
to
to
use
is
if
do
against
as
policy because the students not want them this
if
such
a
-
"
“
for
were sufficient reason students apparently always liking what best
,
is
a
do
of
none departments we get philosophic
or
them From these the scientific
.
its
reasons for stand

.
Frequently enough for the why well
as
however the author has asked
,
,
as
the how and the what often with very illuminating results the section
In
,
, .
entitled Reasons for Not Establishing Major Program we find the
a
“
”
following
:
spite several grave difficulties major

of
One school established

in
a
.
.
.
.
.
.
the undergraduate and offered the following reasons
so
school for acting
in
.
This report departmental meetings
of
on
the subject
of
the result series

is
.
The development and spread
of
of
Catholic Action into the various areas
1
.
by
of
an
life has been accompanied increased consciousness students their of

responsibilities
of
as
Christians toward society these students began

to
Some
.
religion than could

be
make demands for something expected

of
more the
in
entire student body The Catholic Action students feel that more thorough
a
.
understanding appreciation religious values necessary they are

of
to
if
and
is
the work the apostolate

of
in
succeed
.
be
who are colleges and universities

to
Students teachers our Catholic

in
2
.
religion than
of
should be offered more comprehensive and thorough program

a
of
that offered heretofore most the teachers we now have The fields
to
of
economics politics sociology law medicine journalism and others are need
in
,
greater integration philosophy and religion Many students entering such

of
of
fields could minor religion

in
all levels
at
registration shortage
of
of
The increase student and the

,
3
.
as
suggests possibility placing laymen religion

of
teachers the teachers once

,
they have completed this field

in
advanced studies
.
Teacher preparation for advanced courses should effect rise the level
in
4
a
.
the regular courses required

of
teaching all students

of
in
Educators Catholic circles always claim that the teaching religion

of
in
is
5
.
important duty
of
the most Catholic school seems however that the

It
,
a
religion departments
of
equal footing with

on
most schools are not considered

other departments The establishment of major and the presence
of
trained
a
,
.
add prestige department professedly deserving first place

to
of
men would
,
Catholic institution
in
a
.
few
The mere fact that students will sign for the major should not deter
6
.
the department from projecting There will very likely
be
its
plans more minors
, .
than majors the part
on
the religion department but with consistent effort
in
the department and the administration reasonable major enrollment can be
of
,
Furthermore the major subjects may be offered also
as
expected
to
electives
,
.
students the upper division
in
.
Many Arts and Letters already have their life
of
students the College
, in
7
.
go
mapped out for them the sense that they will into business with their
in
other family members Many these students are taking cultural
or
father
of
a
,
.
equal status with other depart
an
course and religion should have therefore
,
,
mental majors
as
possible choice
.
thoughtful reading study should raise many
of
Father Simonitsch
A
's
of
questions that evoke the wonder which beginning
of
the kind the
is
"
wisdom The present
writer for instance found himself asking such
,
."
questions not religion what sense therefore

as
virtue
Is
these
In
can
,
a
?
:
By treating
be
taught primarily science purely rationally
as
, of it it
Is
,
it
it
a
?
?
by
taught
be
liberal art the case method
If
Can science
it
is
is
,
it
a
a
?
?
, -
taught
be
like every other first descriptively terms

to
science then
in
,
(
)
secondary only last primary
of
terms causes the statement
Is
causes and
in
,
the
lex
lex
basic guide practice
of
orandi
so
credendi should not
If
,
”,
,
a
"
?
the
liturgy and the dogmatic analysis implications
be
of
its
made central
an ?
be
Could there better fundamental textbook than that which like

a
(
Manual expected
he
Officer tells the Catholic what know what
to
is and
's
)
he
simple way The Manual Prayers

do
as
expected does
to
of
in
,
,
is
a
-
by
the American bishops intensely religious
be
issued 1898 Can student
in
a
?
sound without mastering theology

theologically formal discipline
as
and a
?
up
If
mainly
be
college faculty were made lawyers would there
of
dearth
,
a
a
the
Or would not
its
department
of
be
teachers for law courses law
in
?
the best every way personnel perquisites method textbooks

in
in
in
in
in
;
,
:
Why
etc
be by
then colleges run the clergy are not the courses religion
in
in
,
,
?
.
similarly the best Might not that the best place which start the
to
in
it
?
the
of
college religion departments seminary

of
the house studies

or
reform
,
is
where perhaps kerigmatic annunciatory theology sacrificed dogmatic

to
,
is
(
theology presented more geometrico

?
ray
script
for or
panel
of
of
sort
as
as
Studied plate read discussion

,
X
a
a
-
the book should prove very helpful anyone who wishes acquaint him
to
should prove par

the
self with problems religious instruction and

of
it
ticularly helpful for teachers

of
religion aiding them their own field

to
in
,
let
judge hope act

us
observe and
,
, .
Mary
St
College Notre Dame Indiana JOHN JULIAN RYAN

,
.
.
's
By
by
ST
La
BENEDICT Joseph LABRE Agnes De Gorce Translated

.
. .
.Pp
Rosemary
00
Sheed New York Sheed Ward 213

be &
$
3
:
.
.
.
found kings and popes

of
the Communion Saints are commoners

to
In
and shopkeepers hardly not glori

or
There vocation avocation that

is
is
a
.
NEW BOOKS 273
ously represented . And as if to prove the universality of grace and holiness ,

the Church has given us a truly great saint in Benedict Joseph Labre .
In some previous accounts of the strange and unconventional life of this
the
holy beggar , the vermin and filth were so strongly represented that
reader was generally repelled and after few pages turned away with
a
of
condescending smile for what must have been very strange kind virtue
, . .
biography Agnes De La Gorce has written
of
But that not the kind
is
Robert Hugh Benson Francis Thompson
of
Those familiar with her studies
,
St
and John Wesley will not disappointed Benedict Joseph
of
be
her life
in
.
Labre
.
extremely
an
The author had difficult She had make man who
to
task
a
.
St
was his patron Joseph the front and

as
as
elusive come take
to
bow
,
a
.
.
him
He must
let
us
us
stay with quiz She had take man who had
to
and
a
.
him
contemporary friends and give over our scrutiny that we might
to
few
enjoy his friendship and company For many has had remove the
to
she
.
. of
prejudices and misapprehensions created
by
previous biographies the Saint
,
humility
us
give poverty charity

of
and the story and incarnate

,
the
As
we read this story we stalwart Benedict

to
as
come admire the
,
most detached person we have known

ever We cannot but adopt his
.
are
too
of
philosophy God What forceful about

so
that vermin creatures
,
is
.
St
all
Joseph the platitudes and aphorisms

of
life
of
the Benedict that
is
.
pious books and religious speakers are found here exemplified in flesh and
blood
.
an
St
interesting question
he
Benedict life poses Since felt called
to
.
.
's
the
he
solitude Cistercian Order which was sent away time and

in
from
he
again what kind

of
saint would have made the cloister weaker

in
,
A
?
he
would have God rejection

as
of
man taken these rebuffs him and

,
's
might bitterly worldly pleasure

of
on
have lived the husks But Benedict

.
He
did
or
he
Joseph believed deserved all got

he
that not get would con

.
tinue God patiently under the sorest disappointments right

if
to
it
is
serve
,
disappointments completely will

of
God
so
speak man united

to
to
in
by a
.
's
his
he
European trampings
his he
Even had been abandoned God would

if
in
sought the love some other way The story

of
of
have God life

in
is
.
refreshing for we meet one close God one who really understands what
to
,
,
the
accept will God will necessarily

of
means and who has found that

to
it
it
by
sanctity route one travels

to
lead whatever
.
great drama has

its
opening the library

of
Father François Labre

in
, ,
A
his
Joseph Saint spent

of
an
uncle Benedict with whom the adolescence

,
the mind and neighbors the ministry

of
destined the relatives enter

to
in
The rising action finds Benedict knocking

at
eventually Carthusian and

.
Trappist gates eager

of
make the total sacrifice himself religion

It
to
,
in
is
. .
the
of
of
the repeated refusal this request that creates the crisis drama The
lifelong trek from shrine to shrine across Europe constitutes the apparent
the
decline and frustration of a vagabond . The climax comes at Colosseum
on
and the road Loreto and the denouement swift and decisive
to
is
,
.
Wednesday Holy Week friendly
on
of
of
Benedict died the home
in
a
dying And
he
butcher Zaccarelli where had been carried condition
in
,
.
already Maundy Thursday began which
on
dawn
at
the acclamations swelled
and swelled into the great crescendo that started almost immediately the
proclamation similarity
of
cause that ended sainthood There
in
is
a
a
.
of
beggar
of
between the death Benedict and that another saint Alexius
,
for
that just retribution for abject poverty
of
life the most the Prince
in
a
and overwhelming
of
Paupers who died naked cross was quick
on
a
.
biography knows well the France and Rome
of
The author this excellent

She brings understanding
of
of
an
which she writes her
to
task asceticism
.
and history very important
so
one who would give true portrayal
of
so
in
,
a
unusual saint She shows clearly the Jansenism the time and we sense
of
,
a
.
the
gathering
of
Revolution that was about devastate France She
to
storm
of
has pleasing style and delightful facility with fresh vigorous figures
,
a
at
Once France
or
speech slap
of
twice she takes the clerical vices
in
a
.
the
eighteenth century
. .
St
Meinrad Abbey JEROME PALMER

.
's
.
By
Near Essays the Spiritual Life Gillis
So
on
God James
Is
,
C
.S
.P
.
. .
: .
by
Foreword His Eminence Francis Cardinal Spellman New York

' - .Pp ,
00
Charles Scribner Sons

,
210
ix
$
3
.
.
.
by .
's
six
of
This book comprises twenty brief essays distinguished apologist
a
things Catholic Father Gillis brilliant

of
career has been one the most
in
.
his
our century great public influence known practically

of
the Church and

is
,
the
As
for many years speaker

of
every Catholic editor Catholic World

to
,
.
Catholic Hour columnist vigorous

on
of
for decade the the Sursum

,
a
Washington
he
Paul actually
St
at
Corda and teacher has been too

in
,
,
's
.
"
busy writing speaking

books About half produce many
dozen are
to
and
a
.
all
he
on
has found time for whereas his numerous commentaries current

,
affairs must run millions words

to
of
sound solid and straightforward reflecting almost limit

an
This book
is
,
and
practical
of
of
less range reading wide experience mankind The essays

.
the weekly though

of
the same formal structure

as
are somewhat column

,
are
they slightly longer topical and less apologetic There thread

,
less
is
a
.
the
of
continuity four parts which deal respectively with the self

visible
in
,
for
conscience prayer and religion might the quest God through

be
It
called
,
the
Eloquence clarity fine sense the word and quota

of
self examination
,
,
a
. , -
, .
all
together the stamp classic and grave personality

of
tion are here with

a
.
St
Anselm Priory BRUNO McANDREW

.
's
.
NEW BOOKS 275
EARLY ENGLISH CHRISTIAN POETRY . Translated into Alliterative Verse .

With Critical Commentary . By Charles W . Kennedy . New York :
Oxford University Press . Pp . xii, 292 . $ 4 .00 .
Professor Kennedy points out that Old English poetry has been described
with some truth small body of verse almost completely surrounded by
as a
scholars . Yet most assuredly it has not been the scholars who have kept
the
away general reader Rather the ancient and complex linguistic form
,
.
Anglo Saxon times for the expression
of
the limitations
of
the vernacular
in
-
general knowledge
or
philosophical
of
abstract ideas
, restricted modern back
ground and cultural associations rigorous verse requirements
of
these times
,
these are some the reasons why
of
nexus between the modern reader and

a
the ancient inspired poet has been most difficult obtain
the to
.
An
able and intelligent effort bring back
of
early Christian
to
wisdom
England and
of
writers express again their strength belief and eloquence
to
in
doubly deserving
an
of
This work careful edition and modern

is
accolade
is
a
.
the
the
the
paraphrase alliterative verse works such Christ
as
of
Genesis
in
,
the
the
Andreas the Elene Phoenix The general Introduction and special
,
commentaries preceding each section are interesting and critically sound
.
The literature itself one that carries the reader back great historical
is
to
his
the
landing Augustine and Kent

St
of
as
events such band 597
in
in
, of of ,
.
St
founding
of
Columba the great monastery

at
Iona and the labors

,
's
.
the
at
Bede Jarrow The Christian literature kindled with eloquence

is
.
great Fall Man Redemption

of
themes the the Christ the Passion

of
—
apocalyptic the Last Judgment and Kennedy

so
of
visions forth Professor

,
.
of
of of
all
says Most the vitality this religious verse grows from the fact
,
“
:
that the Old English poets sang supreme

of
its
what they believed and

,
importance The Caedmonian and Cynewulfian poetry was poetry

of
firm
a
.
so
of
convictions rooted the Christian faith And the wonders the world
in
,
.”
of
and the harrowing

of
of
the wisdom creation the horrors evil hell the

,
triumph true which inspired writers The

of
the Cross are themes these

,
present volume brings their work vividly into focus

.
St
John University Brooklyn Paul KETRICK

,
.
.
's
J.
.
By
Two WORLDS FOR MEMORY Alfred Noyes Philadelphia Lippin

B
.
J.
.
:
.Pp
Co
00
cott 348
$
.
.
of 5.
.
The two worlds Mr Noyes title are left unspecified They could
"
.
's
”
Mr
of
Noyes was equally

be
the worlds Britain and America which

at
in
,
they might
of
be
an
home his first wife was American the worlds his

;
(
his
pre Catholic and Catholic life the worlds private

of
as
life devoted
;
a
-
the
his
family public
life professor
world publicist
as
man and and poet

,
government missions and literary controversies

, of
practical
of
affairs and
,
,
his
the spirit which many

of
of
the world poems owe their inspiration

to
.
All these worlds — there are really far more than two - find their place
his
that they
his
story what makes autobiography
so
fact readable
is
in
in
;
the
of
are easily separable There matter here for reader almost any taste
is
he :
.
he
of
wishes something about the springs inspiration
if
know poetic
to
,
of
can read the section entitled Shadow Leaf which the Ariel like
in
,
-a
-
-
-
"
”
Mr Noyes
he
's of
figure that has dictated much poetry introduced
;
is
if
.
's
wishes to learn about Mr Noyes conversion and reception into the Church
,
.
him
he
the sections are there neatly labeled for enjoys literary gossip
if
;
,
,
he
Wells
at
The Shape
of
can read about Swinburne The Pines
",
,
G
H
of "
"
.
.
”, of
Hugh Walpole
Exit wants more serious appraisals
he
and
if
the
;
“
”
Mr
say
he
contemporaries can see what Noyes has about Bishop Barnes
to
,
.
Dean Inge and Thomas Hardy the sections devoted Elsewhere
to
them
in
,
.
Mr
his
delight Noyes very decidedly

he
find disgust what
or
to
—
—
can
.
thinks about Edith Sitwell and James Joyce
, .
Mr
him
Noyes has fought many good fight and time may well show
a
.
right about questions which his opinions
of
on
have been number are
to
Whatever we may think
as
poet we cannot
of
not now fashionable him
,
a
.
him
common sense integrity and humor

of
fail man
to
,
find
a
.
.
.
by
THE SHORTER CAMBRIDGE MEDIEVAL HISTORY Edited
W
vols
C
2
.
.
. , .
Previté Orton New York Cambridge University Press Illustrations
-
- .
.pp :
xix
maps and tables Vol xxi 643 Vol
. , 50
pp
12
, all II
645 1202
,
I,
,
;
$
.
.
will
be
of
by
This work which students medieval history welcomed

is
a
the
well
as
as
professional The author late Professor

amateur
W
C
.
.
the original editors the Cambridge Medieval
of
of
Previté Orton was one

,
, -
History monographs eight formidable volumes which was

of
series
in
,
,
a
begun about forty years ago and brought completion This monu
to
1936
in
.
by
mental work was inspired the launching the Cambridge Modern His
of
tory originally planned Modern History

by
of
the late Lord Acton Professor

,
,
the
his
Cambridge University and one

at
day
of
most learned historians

of
.
the preparation
of
So
given
hand was Professor Previté Orton
to
free
in
a
the
Cambridge History
of
the Shorter Medieval that condensation the

original eight volumes emerges entirely new work The book begins
an
as
of of
the reign Great and

of
of
with Constantine the the removal the center

empire Byzantium Rome and ends with the recrudescence
New
to
classical ideals the Renaissance The subject matter divided into eleven
is
in
.
by
books followed Retrospect

,
.”
"
History
or
continuous and the division periods more

is
is
stream into
,
a
arbitrary
an
less artificial convention and devised for convenience The

,
.
the
as
Romulus Augustus
of
depostion usually interpreted

,
476 end
is
D
A
.
, .
the
the
Roman Empire
of
West but comparative

an
of
in
was event
it
NEW BOOKS 277
insignificance . The imperial ideal persisted with modifications in both East

and West throughout the Middle Ages , concretely in the late Byzantine
Empire until capitulation the Turk ideally Holy Roman
its
1453
to
the
in
in
,
Empire whose specter was not finally laid
as
as
until The
to
late
,
rest 1806
.
the
period classic period full lowering
to
of
of
transition from later the
by
medieval Europe period too often neglected the average reader
,
,
is
a
by
treated masterly manner Professor Previté Orton Feudal Christen
in
a
.
by
by
dom adumbrated the social and political developments necessitated
is
of
the weakening empire

of
early the reign
of
Constantine
by as
as
the fabric
,
and these developments quickened
of
are the infusion barbaric new blood
.
More the heritage
of
from the Hellenized Roman world was retained and

by
the
the
digested new peoples than commonly supposed and political
,
is
of
and cultural influence Byzantium was more potent than ordinarily
is
Constantinople was more outpost
of
admitted than a mere and bulwark
.
, All
brings out with much

of
Christendom this Professor Previté Orton

-
.
the
skill clarity losing sight the multiplicity and

of
and never forest
in
of
variety the trees

.
by
of
The work rendered more interesting and instructive the addition
is
265
illustrations There are pictures distributed throughout the text These

.
.
are unusual interest having been carefully selected often from
of
hitherto
,
unexploited material collections preserved throughout Europe from Scan

in
,
the
portraiture showing
of
Mediterranean great wealth

to
dinavia There ,
is
a
.
representations kings and emperors prominent actors

of
and other the in

unfolding panorama from mosaics carvings ivory statuary and illumina
in
,
of ,
tions Prominence also given reproductions important documents

to
, ,
is
.
St
of
the Historia Ecclesiastica Bede the Venerable

as
such There are

.
twenty political lay

of
six
maps showing the land various

at
besides the
, ,
periods twenty seven genealogical elucidating kinship

of
and tables the

, -
important personages always convenient clotheshorse upon which hang

to
a
dynastic changes Among the Appendixes are besides chronological table

,
a
.
the
covering years between comprehensive

of
284 and 1492 lists Roman

,
Byzantine and Holy

of
Roman emperors and catalogue popes

,
Priory WILFRID BAYNE

W
Portsmouth
.
.
.
By
Of
The Sign JONAS Thomas Merton New York Harcourt Brace

,
&
.
Pp
50
Co 362
$
3
.
.
.
up his
this autobiographical study sequel

best selling The Seven Storey
to
In
his
brings
on
us
Mountain Father Louis Merton date the events

to
of
,
life since his final profession Trappist monk

an
as
intimate and
It
is
a
pleasantly readable account his spiritual evolution although now

of
on
the
,
the
considerably more elevated plane religious life within the monastic

of
his
enclosure Covering the period elapsed since solemn profession the

to
.
present , day - to - day record of his inner experiences and meditations ,

it is a
are
Pro
by
chronological order . The
six
arranged in chapters introduced
a
Epilogue with each chapter covering progressive
by
logue and followed
an
,
phases the author experience
in
s
are '
too
literally since they appear more
be
as
The divisions not
to
taken
,
rhetorical devices than actual chronological arrangements Owing the
to
.
comparative episodic
of of
dearth author seeks this manner
material the
in
,
provide kind what would otherwise probably
narrative flavor
to
to
a
make dull and monotonous reading For the book whole simply
as
is
on a
a
.
of
collection his thoughts aspirations and comments spiritual subjects
,
irregularly usually according
as
set down the spirit moved him the
to
and
,
Year
of
sequence feasts and seasons the Ecclesiastical
in
.
Like many writer
of
monastic before him Father Louis uses the trivia
,
a
for
as
daily
an
routine within the cloister occasion moral and doctrinal
commentary Eschewing any appearance systematic presentation
of
con
and
.
veying his message informal and highly personalized style his
of
the
in
he
us
as
previous authentic picture both
of
an
works gives monastic life

,
his
of
the Trappist monastery Gethsemani and own spiritual
of
lived
in
Yesterdays Artist Monk

of
of
an
condition The book reminiscent and
is
.
by
of
Quest Beauty
written Dom Willibrord Verkade generation ago
In
of .
Trappist ideal
of
The prayer and labor within the sheltering silence

the cloister and centering around the glorious Opus Dei has indeed much
dis
of
its
offer the modern world jaded pursuit pleasure and deeply

to
in
,
by
illusioned rampant secularism

a
Weston Priory MICHAEL DUCEY
.
.
Holy
ON
CATHOLIC COMMENTARY SCRIPTURE Edited by Bernard

A
Orchard Edmund Sutcliffe Fuller and Ralph

,
.,
.,
,
C
R
B S
S
F
.J
: .S. O.
. B.
by .
.
.
the
Cardinal Archbishop
of
Russell Foreword Westminster

,
O
. .
of
New York Thomas Nelson Sons Sixteen pages three color maps
&
-
.
It Pp
15
00
xvi 1312
,
$
.
.
.
not always that reviewer feels hurried and even obligated spread
is
to
,
,
a
him
for
quickly possible appraisal

to
as
as
information about book sent

a
single volume commentary

on
Yet this the case with this new Sacred

is
Scripture long awaited and Never before have English

so
so
much needed
,
speaking full commentary

on
Catholics treated the Bible their

say to
been
in
a
own language We may

on
even that Catholic commentaries the Bible

up .
by
have been until recent times conspicuous their absence not only
in
,
practically
all
English modern languages The publication

of
but this
in
volume therefore tremendous advance Biblical scholarship

in
,
,
is
The first thing that strikes the reviewer work

of
the sheer bulk this

is
300
some double columned finely printed pages including thorough

,
,
1
a
-
NEW BOOKS 279
Index carefully prepared

and twelve maps with their own special Index .
job
One must marvel at the printing many technical terms and
so
alone
-
so
abbreviations with few mistakes
.
the English Catholic Biblical
of
This commentary originated decision
in
a
No forty three
at
Association its meeting 1942 fewer than Biblical
in
-
.
the
all
scholars collaborated and we owe them and above editors our
,
,
sincere gratitude They have made remarkable presentation
of
the results
a
.
of
modern scientific and critical Biblical studies
, .
Although this volume called commentary really much more than
it
of is
is
a
for
contains nearly forty articles some very lengthy
on
it
that them
;
,
Biblical subjects Every effort made these articles give the reader
to
in
is
a
.
the
him
thorough introduction Bible general and prepare for reading
in
to
to
parts of the articles are truly masterpieces
its
and studying various Some
;
.
they are not only well thought out and clearly presented but they contain
,
all
the subjects treated The following titles give

on
the latest information
. Holy Scripture
of
of
some idea these articles The Inspiration and Inerrancy
;
:
The Miraculous Element Bible The

the Bible Archeology and the
in
;
Replies with Introductory Notes
of
Biblical Commission
the The Poetical
;
,
of
and Wisdom Literature the Meaning the Old Testament Our Lady
;
;
the Scriptures Christianity Apostolic Times
in
in
;
.
for
the
As
the commentary itself extends entire Bible must
It
to
,
it
.
be
however that sometimes the commentary brief merely

is
confessed
,
,
up
summing several verses short passage Yet the remarks are solid
in
a
and satisfying where we are free follow another interpretation

to
—
even
.
Scripture telling
of
of
An introduction
to
offered each book Sacred the

is
Of
etc
writing problems
of
its
time purpose chief doctrines course this

,
,
.
on
volume take the place individual

of
can never the exhaustive commentaries

far
Scripture will
to as
as
the specialist give even

of
books concerned but

it
is
the specialist much think about

Like every project produced through collaboration this commentary has
,
strong points resulting specialization but also weak points

It
from
),
is
.
(
procure uniformity and powerful organic character when many

so
hard
to
different minds contribute work certain instances some really fine

In
to
a
writers have been unduly limited presenting their material while others
in
,
up
Although the editors have done very

of
have taken great deal space

a
well making the commentary

as
as
unified and coherent there are

is
in
,
it
they have divergent spellings

be
to
cases where allowed used for the same

but
Mernephtah Merenptah
on
on
proper page
86
name the Pharaoh

,
.,
,
g
e
.
161
Nor
of
of
page are the dates accession and death various monarchs

.
always uniform These and similar items are very minor blemishes however
,
,
.
tenable opinions
do
and they result equally not detract

,
since from from

the work
of
the general excellence

.
It should be remembered that this commentary is not intended only for
all
but for who wish
It
scholars Catholics understand their faith better
to
.
be
work studied pondered and meditated but not demand
to
,
does
is
it
a
viz
the
extraordinary intelligence meant fulfill real need better
to
It
,
,
is
.
.
Scripture
of
acquaintance Catholics with the inspired pages
of
by
The commentary supposes that the Douay version being used the
is
reader but frequently gives better translation reading citing the
or
,
,
it
a
original text
or
another version
.
We are This
to
accustomed pay rather high prices for books these days
.
the
not priced quantity and quality the
if
high
of
book one considers
is
material contains definitely good buy and this reviewer opinion

It
in
it
is
,
a
's
.
be
of
of
at
copy should the disposal every priest every serious Catholic
,
a
of
layman every where solid Biblical literature much
so
and convent
,
is
appreciated but often lacking .
Westminster Abbey IGNATIUS HUNT
.
.
By
RECENT Thought Focus Donald Nicholl New York Sheed
in
&
:
.
.
.Pp
50
Ward 246
$
3
.
.
.
.
try anything adequate

be
an
would give short space like
It
to
to
vain
in
of
impression astoundingly
of
It
the riches and interest this book too rich
is
insight .
ideas and
in
Dr Nicholl young English university professor who possesses remark

is
a
a
.
able competence not only Thomistic and modern philosophy but

in
in
also
of
nearly every branch modern science He lets the modern philosophers

.
critical survey
of
and scientists speak for themselves and makes Marxism
,
a
phenomenology and logical positivism well

of
of
most
as
existentialism as
,
, ,
the main problems physics biology psychology and sociology their

of
in
,
bearing questions philosophy

of
on
the ultimate
.
of
Much will
be
this book the author writes concerned with the

",
,
“
can
of
study method with seeing what results we expect from employing

,
the
investigation and with observing commonest failings

of
different methods
,
their own particular

of
who are unaware the limitations

of
scholars
in
the
Dealing with the mutual relationships

of
method various modern

."
philosophies philosophy begins with things

he
states that while Aristotelian

,
proceeds implications the properties

of
and about and behavior

to
draw
things positivist philosophers their starting point and replace
as
take events
,
"
"
the syllogism with truth calculus which statements are considered inde
in
,
a
pendently apart being brought together

of
one another the calculus

in
from
,
This shows that there are alternative logics and methods because there are
alternative starting points for philosophizing And here considera
is
in
it
a
“
.
philos
of
tion their starting points that we are most likely get the various
to
,
of
ophies into perspective For the starting points something

to
each has
.
NEW BOOKS 281
commend it . Where they go wrong is in treating their own particular

starting point as exclusive and disregarding the others .” The implication is
that just as St. Thomas used Aristotle and other philosophers in deepening
the Christian vision , so
his
be
followers should ready draw upon
to
also
Marx and Darwin Freud and Bertrand Russell Truth one and can
is
.
be found unlikely places
in
.
his stimulating the author thinks that
of
discussion man evolution
In
,
's
by
the
most arguments topic are confused disputants

of
about this who have

of
different notions man their eagerness the continuity between
to
In show
.
man and the higher animals , Professor Nicholl concludes biologists have
to
stressed the similarities between them and thus blinded themselves the
enormous differences He inclined favor Professor Wood Jones
to
is
view
's
.
that the apes are more likely have descended man than man
to
from from
the apes
.
of
For those who have tasted the keen delight thinking clearly this book
,
be
should one thousand

in
a
.
St
Martin College AUGUSTINE OSNIACH

's
.
.
By
The Puzzling Pattern
Facts
of .Pp of
ETHICS AND Human Existence

.
J.
St
Co
00
Messner Louis
Herder Book
iv
327
,
B
$
4
:
.
.
, .
, .
.
.
Dr the University
of
Johannes Messner Vienna became known
to
.
American readers several years ago through his impressive study Social
Ethics Natural Law the Modern World His new book gleans critically ,
in
:
interpretations
of
recent and contemporary
of of
what value views and
in
is
human nature without being blind their shortcomings study

It
to
,
is
a
.
be
of
of
the basic impulses

to
ethics terms some found man the sex

in
in
impulse the impulse toward happiness the impulse toward liberty the social
, ,
,
the
impulse cognitive impulse analysis which was long

of
This kind
is
a
.
of
Thomas Aquinas although the fact

of
St
ago characteristic the ethics

,
.
forgotten real understanding

of
of
has sometimes the detriment

to
been
a
see
encouraging such analysis practiced expertly

It
Thomistic ethics
to
is
. .
Dr Messner
by
.
As
at
the earlier book one agreeably surprised the extensive use

in
of ,
is
which the author makes British and American literature fact which
is
,
a
his
England English
no
wartime sojourn
of
doubt due The names

to
in
Elton Mayo Lewis Mumford Margaret

as
and American writers such

,
Mead Morris Cohen George Kennan Haldane Huxley Joad Broad

,
, ,
Sherrington Chesterton and others recur under his pen with frequency
,
which one very seldom finds the Continent who too often
of
other authors
in
narrowly confine their references their own language area

to
This makes
.
of
special interest the English speaking world

of
his books readers

to
Ernest
St
John Abbey KILZER

.
.
's
.
UNION LIST OF SERIALS IN AMERICAN BENEDICTINE LIBRARIES . Pre

liminary edition . Edited for the Library Science Section of the American
Benedictine Academy by Rev . Adolph E. Hrdlicka, O .S . B . St. Procopius
: Lisle ,
.Pp
50
Ill
Abbey 160 Processed
,
$
1
v
.
.
.
preliminary Union List
of
of
of
The issuance edition Serials
in
the the
of
American Benedictine Libraries marks the attainment definite goal the
,
a
. of Library
of
set
by
second two the Science Section the American Benedictine
the
the
Academy
of
The first was compilation Benedictine Bibliographies
,
Subject and Author parts under the editorship Father Oliver
50
of
1949
,
(
)
-
Kapsner
no
Abbey less ably
of
of
St John The Union List Serials
is
L
's
.
.
edited
.
The reviewer being library staff member
of
of
one the sixteencon
,
of
tributing libraries has firsthand knowledge the prodigious pains taken
,
about compara
by
the editor ascertain

or verify the smallest facts
to
even
,
of
tively unimportant serials Some items information here given even about
,
.
certain non Benedictine and non Catholic periodicals are not yet available
in
,
-
any other printed source

.
by
This preliminary edition lists 220 separate titles submitted sixteen
,
,
2
holdings
of
co
operating libraries and representing the permanent these

,
-
institutions every field Thus general those entries which library

,
,
in
in
a
.
would submit for the Wilson Company Union list may
be
found this
in
,
's
the
but addition there are given school and house publications which are
in
the
list
beyond the scope

of
Wilson
.
An Appendix lists 161 serials
by
and published
or
edited Benedictines
,
. /
of
origin This appended list

of
56
per cent which serials are believed
is
U
S
.
. its
perhaps the most complete kind ever published

of
be
to
.p
v
"
.
(
.)
”
cataloging
be
The Benedictine Union list intended useful reference

to
in
is
,
for
and exchange work interlibrary loan work

as
and medium research

in
,
.
The revision addition that are needed keep the List alive and active
to
and
were begun immediately upon publication and are being carried constantly
on
,
Procopius
St
at
Mount Sister JANE McATEE

St
Scholastica College FRANCES

.
.
By
by
CULTURE Josef Pieper Alex

OF
LEISURE THE BASIS Translated

,
.
by
ander Dru Introduction Eliot New York Pantheon Books

,
S
T
:
.
.
.
Pp 169
75
Inc
$
2
.
.
.
This volume contains two essays The first gives the title the book
to
;
.
The Philosophical Act definitely related

are on
the the first

is
to
second
,
",
.
“
Maritain True Humanism

as
Both essays the same area

in
.
's
Europe the dignity

of
of of
of
the reconstruction clearer man

is
In
view
,
a
He
he
maintain the historical culture the West must

to
if
is
needed
,
interpreter
of
again catch glimpse the magnificence his position

as
of
of
the
a
NEW BOOKS 283
universe and attempt to find the shadow of God 's wisdom in the contempla
tion of nature , or else be an unthinking cog in a productionunit . Leisure as
contrasted with idleness and sloth is a point for meditation . If the activity
of the spirit is smothered , complete living will be lost in poorer living
conditions .
It is Dr. Pieper 's thesis , and a sound one , that philosophy points in the
direction of the spiritual and the supernatural . “ One cannot , in fact , phi
losophize without taking a theological position . One cannot do so because
philosophizing is a fundamentally human relationship to reality and only
possible if our whole human nature is involved — and that necessarily involves
the adoption of a definite position with respect to ultimate things” (pp .
157 -58 ) .
Plato is sometimes neglected by Catholic philosophers because of St.

'
by for
Thomas preference Aristotle refreshing note that Dr Pieper

It
to
is
.
's
thought enriched Aristotle and Plato His has much
to
both book
is
.
. of
introduction philosophy
as
commend sort
to
it
.
Otho Sullivan
St
Benedict College
.
L
.
's
The Eye LISTENS

By
, by
Paul Claudel Translated Elsie Pell New
.
.
.Pp
Philosophical Library
, .00
York Ten illustrations 279
ix
$
5
:
he .
of
Paul Claudel has known beauties and here essays trans

's ,
series
in
art a
poses painting music architecture and nature work into prose which
,
poetry The reader follows the insights

on
his mind
of
of
treads the borders

.
of
beauty Dutch landscape the mystical

on
while
or
muses the saturated the

it
suggestion precious Spanish

of
stones Claudel includes some Dutch and

,
,
, .
French painting architecture glass tapestry and music moving

,
stained
his
old
precious stones and the pearl

on
climax meditations bones

in
to
,
a
Sight the organ active approval conquest

of
of
he
intellectual says
is
,
"
”
, of
hearing receptivity Giving

of
whereas the sense that the reader his

is
.”
"
wide absorbing vision Claudel his passive listening eye permeate the
to
lets
,
all
no
or
at
deeper significance approaches attempt

of
he
historic There
an is
.
technical analysis This not the writing art critic exposing what
of
is
.
crying for what should the writing

be
of
Much the purity

or
of
due
is
is
.
his
he
he
presentation
of
what knows the manner which knows

to
in
in
it
.
. of
Differing noted authority prevalent works

or
from evaluation certain

a
Dealing not
of
Claudel will acknowledge

or
styles the disparity opinion

,
or
with opinion analysis however but with aesthetic reactions and their
,
,
he
consequent insights neither proposes debate nor openings for

,
leaves
a
Writing
of
style objective
he
he an
rebuttal aesthetic stream consciousness

in
is
,
-
-
.
approach that adheres the subject matter under consideration

to
in
in
.
he
of
apprehension reality imagination

an
Thus reaches which outdistances

and romanticism
.
this
of
To those who would approach work seeking analysis form and
will
be
art appreciation disappointment
an
trends The
or
the treatment
.
author writes neither for specialists nor dilettanti but for those who know
beauty and who are ready fresh insights into reality
to
that truth receive
is
through the beautiful Whether Claudel taste art happens coincide
to
in
.
's
with the reader negligible since the works once discussed become points
's,
It ,
is
of
departure leading being
of
be
the more universal truths could said
to
:
"
that the spiritual world
at
not discovered least recognized
and opened
,
is
if
of
our desire under the image affection the same time that grace reaches
to
at
,
the
of
towards the human body that penetrates under form beauty
it
."
its
The greatest weakness The
of
the book limitation illustrations
in
is
.
reproductions are black and white consequently not always adequate The
in
.
broad familiarity with art works will find this
no
reader who has great
a
for
block But one having only meagre acquaintance with the artists and
a
.
full implications will
he
As
musings
be
works Claudel lost
of
discussed the
,
's
.
tours through Dutch French and Spanish museums more than cursory
,
a
knowledge their holdings For the average American reader
of
desirable
is
.
might
be
further difficulty the somewhat involved sentences which are
,
a
at
times more elaborate than clear

.
will rereadings
to
These essays 1935 1946 lend themselves
to
dated from
(
.
The rich scriptural allusions underscore the spiritual meaning Claudel unveils
.
few
are
exceptions
of
Some the essays are poetic meditations With they
a
.
high aesthetic experience not infrequently approaching the mystical The

,
.
Claudel indicates The creative instinct the same every
as
scope cosmic
is
is
of :
“
or we
an
its
its
where whether are speaking insect chrysalis child
's ,
,
in
in
a
mother womb artist who feels that the moment has come bring
of to
the
,
him
into being what the Spirit enjoins upon not question manu
is
It
a
.
no
of
facturing but creating and one can create anything except
of
state
in
,
vigilant sleep and what shall call blind clairvoyance where need alone
,
a
I
engenders activity
.”
St
of
Convent Benedict SISTER JOHANNA BECKER

.
.
. By
The MARCH TOWARD MATTER DESCENSUS Averno John MacPart

;
Philosophical Library Pp
75
80
land New York

$
2
:
.
.
.
This essay achieve rapprochement between contemporary

to
seeks
a
representatives philosophy particularly

of
Thomism and certain modern

,
Dewey and Sartre who their anti intellectualism have thought attack
to
in
,
-
the
philosophia perennis Instead the real foe they could but recognize
if
,
,
.
the
of
says the author materialization the intellect that stems from

it,
,
is
Descartes and Kant

.
the
Knowledge possiblethe writer says precisely because intellect

is
its is
,
without parts material agent being composed parts complex

of
in
,
,
is
A
.
NEW BOOKS 285
as well . The intellect, however , ;
of
its
action is simple action therefore
,
is
by
so
one type only imminent action which becomes the other and over
it
,
,
comes the otherness which transitive material action produces Consequently
,
.
Mr
by
MacPartland the intellect forsakes
its
says true function whenever
of ,
,
.
denying the primacy being reality
of
the intuition cuts itself off from
,
it
the .
of
doing places itself hopelessly
on
so
the side matter external
to
In
,
it
objects ought
to
become
it
. Kant
of
of
This was the fatal error first Descartes and then The former
,
.
by
yielding thought the primacy which belongs thing yielded the

to
to
also
all
at
unifying power of
of
the concept being which lies the root other
of
by
concepts Descartes condemned know only clear and distinct ideas
to
,
is
.
"
“
say
by
of
that division the method mathematics which rises from the
to
,
is
divisibility the mathematical object quantity Consequently

of
he
essential
,
.
typically pseudo problems
of
of
gives birth Cartesian the existence
to
those
the correspondence and reality the union body

of
of
the external world idea
,
,
and soul
, .
all
Kant denying intellectual intuition assimilates knowledge the
to
,
When with Kant the object synthesis

of
second material action

kind
,
the
product
of
synthesizing empty concepts
of
becomes the the mind the

understanding with the unorganized matter furnished
by
the senses knowl
,
edge reality has completely disappeared remains only
of
the noumenon
It
,
the .
for evolutionary naturalism materialize not merely action but also

to
, of
the very substance the intellect

.
No wonder then says the author that Dewey rejects the external
,
for
spectator whom Descartes and Kant have substituted the Thomistic

"
"
of
of
truly living the life this what Dewey knows
If
man the other

is
.
he
speculative knowledge not surprising that abandons however

it
is
,
it,
the
unsuccessfully practical knowledge which seeks

of
favor make
to
in
,
knower participator within the natural and social No wonder

,
scene
a
"
.”
that Sartre rejects completely the intellect which refuses close with
to
too
,
,
of
reality will and emotions which

do
favor
in
,
of
However wrong their conclusion part

at
least their revolt justified

,
is
a
bright star
of
and indeed says the writer hope the darkness that

is
in
,
,
a
“
us
73
when the speculative divorce

of
surrounds intuition from reason

(p
)
,
”
.
led
has Hegel and Marx

through cruel practical consequences Only now
to
,
.
perhaps may philosophers willing

be
retrace their steps some realiza

of to
to
,
conception knowledge
of
imminent immaterial
as
tion the true Thomist

reality without destroying Mac Mr
by
action which man submits

to
it
.
.
of
he
Partland analysis interest both Thomists and what calls

to
to
is
's
modern philosophy
.
“
indeed difficult overemphasize the theoretical and practical con

It
to
is
the
Kant
of
sequences intellect being

of
divorce from which Descartes and

. Still, it
the
the
of
reviewer that some guiding
of
achieved seems to ideas
this essay are neither immediately evident nor here demonstrated with
It
is
.
this mind that the following questions are suggested
in
:
the
parts that
of
not composed
it
immaterial know
Is
because can
is
it
1
?
)
by
St
Thomas would indeed agree with the author that our physical
26 is
it
.
“
by
being that we are other our intellect the other The reason
,
(p
.
).
”
of
however not the distinction parts that characterizes matter but rather
is
,
of its
limiting
as
contracting incapable
of
make
so
possession
to
and form the
it
by
of
other forms which would approach more nearly kind infin
to
it
,
a
"
ity Theologica
14
Summa
,
I,
,
(
of 1)
'
.
the
not author material activity somewhat mechanistic

Is
view
2
?
)
's
be
of
of To
sure such action results always the otherness both change and
in
,
”
"
merely primarily
of
transitiveness But process division
or
even
is
it
a
.
and synthesis
?
or
philosophy
its as
Does division Cartesian method mathematics
in
in
,
,
3
a
"
"
)
or
for that matter have source the fact that quantity divisible
is
in
is
,
it
not rather rooted philosophy the certitude
to
Descartes desire achieve
in
in
'
by
of
mathematics reducing everything to the clear and distinct ideas which
”
he
perhaps erroneously attributed the mathematical object

to
,
?
Mount DELEHANT
St
Scholastica College SISTER DUNSTAN
.
.
by
The
OF
Book THE SAVIOUR Assembled Sheed New York

. J
.
.
.
.
F
:
.Pp
Ward
00
Sheed Nine illustrations xxii 420
,
&
$
4
.
.
.
was only natural that after publishing The Mary Mr
It
Book Sheed
.
belong
of
should assemble The Book the Saviour Madonna and Child

.
its for
together and these two books supplement and call each other The
,
.
first was excellent and the second equally good Like companion volume
,
,
is
old
The Book with reproductions from
of
the Saviour illustrated the

is
and brightened poems

of
masters with numerous None the selections are

.
very long quite

of
and some are short

,
them
.
of
par excellence
is of
The Book the Saviour course the New Testament

,
,
is
"
.
“
But the subject that divinely inspired work stupendous that through
of
so
all
the Christian centuries has moved writers tell again and again
it
to
in
In
their own words and comment upon the greatest story ever told the
is to
more than forty men

of
present volume Christ seen through the eyes and

Only the authors the Bible had divine inspiration
of
of
women the books

,
.
but the contributors The Book the Saviour all have literary inspiration
of
to
very high degree Mr pieces and

of
some them Sheed has taken their

in
a
skillfully built them into book

a
The work has four Parts The Hidden Years The Public Ministry From
,
,
, :
Mr
To
Sunday supplies
of
Pentecost the End Time

to
Palm and Sheed

a
.
Prologue the entire book and brief narrative before Part cases
to
each
In
a
.
the
Our Lord
he
follows Père
of
the life
of of
of doubt as sequence events
,
in
to
At
Lagrange the Part the Assembler gives Theological
I,
end
a
.
“
Appendix
on
The Word Made Flesh the procession
on
which
of
the
is
”
”
Word After Part
II
he
on
from the Father and the Incarnation has short
a
.
he
the Redemption
on
essay these two little treatises concentrates world
In
a
.
of
theological doctrine and states with brilliant clarity
it
.
de
Scripture scholars Léonce Grandmaison Ronald Knox and Vincent
,
McNabb theologians Arendzen Walter Farrell Karl Adam and Jean
; ;
,
P
J.
.
Daniélou and poets from Cynewulf Francis Thompson Alice Meynell
to
,
Gerard Manley Hopkins
of
and Charles Donnell contribute some their
,
O
'
happiest thoughts this beautiful book
to
Abbey
.
BONAVENTURE Schwinn
St
Benedict
's
.
.
Genadius Díez
an
St
instructor modern history
,
.,
.,
in
O
is
in
B
, .B
A
.S
.
.
Benedict Preparatory School Newark New Jersey
,
.
's
Ambrose Zenner professor theology Mount

of
. is
in
,
.,
.,
O
.D
.B
.S
a
T
.
Angel Seminary Mount Angel Oregon

,
Theodore Maynard president the Catholic Poetry Society

of
Ph
of
,
.,
is
.D
America His latest book The Catholic Church and the American Idea
is
.
.
prior Weston Priory Weston
of
Michael Ducey
is
,
.,
.,
,
.M
O
.B
A
.S
Vermont
.
Eugene Dehner biology

Ph
Bene
an
instructor
St
is
,
.,
.,
in
in
O
., . .D
, , .B
.S
dict College Atchison Kansas

,
. s
Rt '
of
Rev Leo Rudloff abbot the Dormition Abbey

.,
,
is
O
.D
.B
.S
S
.T
.
Jerusalem
.
Rt
Ph
Gerald Marmion Abbey

of
Rev Benkert abbot

,
.,
.,
,
is
O
.D
.B
.S
.
Aurora Illinois
,
prior professor dogmatic

of
Theodore Leuterman and

.D 's ,
, .,
.,
is
O
.D
.B
.S
S
T
.
theology Benedict Abbey

St
Atchison Kansas
in
,
.
.
Ph
Helmut Hatzfeld professor Romance languages and litera

is
of
,
.,
a
the Catholic University

of
tures America
in
Julian Ryan Catholic College

of
of
John author The Idea and

,
.M
.,
A
Mary
.B at
., St
Beyond Humanism College Notre Dame Indiana

, ,
teaches
.
.
's
Grail
of
Jerome Palmer former editor The now

.,
,
is
O
.B
., , A
.S
Priory
St
chaplain Bede Eau Claire Wisconsin

at
,
.
.
, 's
English
an
Bruno McAndrew librarian and instructor

in
.,
.M
is
O
.B
, A
.S
Priory
St
Anselm School Washington

in
,
the D
C
's
.
.
.
Ph
. of
Paul English
St
department
of
Ketrick chairman
, is
in
, ,
.,
D
J.
John University Brooklyn New York

's
Alban Baer , . . .,
O S B . .,
A M is subprior of Portsmouth Priory , Ports
, ,
the
mouth Rhode Island and an instructor in English in Priory School
.
Wilfrid authority heraldry
on
an
Bayne instructor
an
and
.,
is
O
.B
.S
.
history the Priory School Portsmouth Rhode Island
in
in
,
,
.
Ignatius Hunt professor Scripture
of
Sacred the
in
is
O
,
.,
.,
.D
.B
.S
T
.B , S.
Seminary Christ the King
of
Vancouver British Columbia
. , ,
.
Ph
Augustine Osgniach professor philosophy
of
St
in
,
.,
is
O
a
, .S
.
.
.
Martin College Olympia Washington
, ,
's
Ph
the department philosophy
of
of
Ernest Kilzer chairman
.,
.,
is
O
.D
.B
.S
University Collegeville Minnesota president
St
John and former
,
of in
a
.
's
the American Catholic Philosophical Association
.
Sister Jane Frances McAtee associate librarian Mount
in
.,
,
.,
M
is
.B
.S
S
.M , O.
St
Scholastica College Atchison Kansas

,
.
.
Otho
St
an
Sullivan instructor philosophy
is
in
,
.S , B.,
in
O
. .,
A
.S
L
.
.
Benedict College Atchison Kansas
,
's
St
of
Sister Johanna Becker art the College Benedict
,
in
,
.,
teaches
O
.B
.
Joseph Minnesota
St
.
.
philosophy
an
Sister Dunstan Delehant Ph instructor
,
.,
in
O
is
B
, ..S
.
, D.
St
Mount Scholastica College Atchison Kansas

in
.
.
-
54
UNIVERSITY
OF MICHIGAN
1953
JUN 7 - 1954
PERIODICAL
READING ROOM
WINTER
AMERICAN
BENEDICTINE
REVIEW
BY
UBUSHED QUARTERLY THE AMERICAN BENEDICTINE ACADEMY

VOLUME FOUR . NUMBER FOUR • WINTER 1953 - 54
THE
AMERICAN
BENEDICTINE
REVIEW

VOLUME FOUR . NUMBER FOUR WINTER 1953- 54
THE
AMERICAN
BENEDICTINE
REVIEW

VOLUME IV • WINTER 1953 -1954 · NUMBER 4
Elements of Benedictine Peace Ambrose Zenner 293

Belloc as Biographer Sister M . Madeleva , C . S. C . 319
Alcuin Battling for Rome' s Baptismal Rites
Gerald Ellard 331
Gertrud von Le Fort and a New Personalism
346
Alcuin Hemmen
Thoughts from Lord Acton Aelred Graham 360
NEW BOOKS
Treasury Early Christianity Abbot Justin McCann 363
of
A
The Shipwrecked Abbot Leonard Schwinn 364

the
Before Dawn John Oesterreicher 365

M
.
Hilaire Belloc No Alienated Man Sister Claire Lynch 366

:
From Five Nine Gordon Bodenwein 367

to
The Warrior Saint Francis Broderick 368

Tavistock Abbey Gilbert Wolters 369
Medieval Essays Jeremiah Sullivan 370
O
'
.
F
The Virgin Mary Walter Stehle 372

St
Thérèse and Suffering Sister Martha Brien 373

O
.
'
Man Money and Goods Sister Maurine Sullivan 373

,
Primitive Man and His World Picture Inez Hilger

Sister 375
The Hidden Stream Alban Baer 376
Vigil
of
The Ceremonies the Easter Bruno McAndrew 377

The Easter Vigil Bruno McAndrew 377
Stone the King Highway Martin Burne 378
in
's
Have Sinned Edgar Schmiedeler 378

I
IV
INDEX VOLUME
TO
Rt . Rev . Denis STRITTMATTER, O S B.. .

Executive Board
President Treasurer
THEODORE HECK , .. .
O S B GREGORY SCHRAMM , . . .
O S B
St. Meinrad 's Abbey St. Mary's Abbey
St . Meinrad , Indiana Newark 2 , New Jersey

MARTIN SCHIRBER , O . S. B . QUENTIN SCHAUT , O . Ş .B .
St. John 's Abbey St. Vincent Archabbey
Editor
BONAVENTURE SCHWINN , . . .
O S B
St. Benedict's Abbey

Atchison , Kansas

Editor : BONAVENTURE SCHWINN , O . S . B. Associate Editors : AELRED
GRAHAM , . . .,
O S B BERNARD SAUSE ,. . ., COLMAN
O S B BARRY , . . .,
O S B
EDWARD E . MALONE , O . S . B .
THE AMERICAN BENEDICTINE REVIEW is published in Spring , Summer , Autumn , and

Winter by The American Benedictine Academy . Single copy , $ 1. 25 ; yearly , $5.00 .
Copyright 1953 by The American Benedictine Academy . All communications should
be addressed to the Editor , St. Mary 's Abbey , 528 High Street , Newark 2, New Jer .
sey. THE AMERICAN Benedictine Review is indexed in the Catholic Periodical Index .
ELEMENTS OF BENEDICTINE PEACE
By AMBROSE ZENNER
HE classical and Christian sources of St. Benedict 's
thought considered peace as the fruit of many other
elements . Principal among these were law , which con
stituted order , and authority , which maintained it . The
peculiar social virtues , justice and charity , were continually
singled out as important requisites for peace in any society .
Besides this general and relatively abstract esteem for peace
as an ideal , Christian antiquity had already applied the notion
in a more concrete and practical way to
of
its
institutions the
family and monasticism
In
the literature
of
the first six
.
the Christian era frequent reference

of
centuries made
is
to
,
explaining these con

In
pax domestica and pax monastica

.
cepts both the general elements of peace and those particular

,
each institution are pointed out

to
.
of
our approach Benedictine peace

In
definition
it
is
to
,
a
necessary that we determine first whether the above

,
of ,
mentioned general elements peace are be found the in

to
Benedict adopted the

St
Rule and secondly what extent

to
,
,
particular elements
of
monastic and domestic peace

.
GENERAL EI EMENTS
I.
of
St
the first chapter his Rule Benedict makes

In
clear
it
,
.
be
social and not indivi

of
that his form monasticism

to
is
dual The monks who follow his code are society

to
form
.
a
an
under rule and abbot and are not

as
live isolated
to
,
a
hermits the desert Theirs be life common lived

in
to
is
in
a
.'
monastery Primum coenobitarum hoc est monasteriale

in
,
:
a
1St Benedict preference for the vita coenobitica over the vita eremitica resulted
's
.
his knowledge monastic tradi

at
experience
of
both from his own Subiaco and from

he
of
tion the East and West the East

In
knew the common form monastic life

in
.
of
Basil See Praefatio Hieronymi

ad
the Rules Pachomius and

St
Regulam
St
in
XXXI 927
, PG
Regula Sancti Basilii fusius tractata chaps

35
Pachomii
,
7,
,
In 6
-7
S
;
, .
the West only

of
1003 one form monastic life the coenobitic was known

,
ff
ff
.
.
militans sub regula vel abbate .? The social nature of St. Bene
dict 's monasticism is also implied throughout the Rule when
he designates his community by such terms as congregatio ,
grex , acies , scola , and corpus, which are nouns naming
social institutions.
The members of this society are to live a closely knit
common life and to receive what they need from a common
source . They have a common law , communis monasterii
Regula , and a common head in the person of the abbot. The
members are to pray in common , oratio communis , º perform
a common work , eat at a common table , mensa communis ?
and even sleep in a common dormitory .13 All the goods of the
monastery omnibus com
are to be common to all - omnia
munia
munia — and no one is allowed to own anything personally ."
Everyone may expect to receive all that is necessary for his
livelihood from the father of the monastery . 15
LAW OF THE RULE

The written law of the Rule is the pre - eminent authority
as
Augustine and well the writings

St
St
St
as
of
of
The Rules Caesarius Jerome
.
.
monastic life and virginity are directed
on
Ambrose religious men and

St
and
to
.
women living community See Funk Die Prägung der Abendländischen Kultur
in
,
a
P
.
"
Christliche Verwirklichung Geburtstag

50
durch das Mönchtum Guardini zum
..
R
",
:
.
dargebracht Rothenfels 1935 195

.p
,
dC
.
(
Freiburg
Br
3d
ed
Ruleed
2Sancti Benedicti Regula Monasteriorum Butler

in
,
ofof .,
,
C
(
.
.
.
35
37
1935 article Benedict will

St
See also Henceforth this

in
the Rule
Butlerhe
,
1
2
3
1
-
:
)
.
-
:
. .
of son
according The English

The
cited as Reg Ben chapter Butler

to
be and line edition

in
's
.
be
the Rule will

of
that Hunter Blair The Rule

St
of
translation Benedict
,
0
Edredict
.
.
-
Fort Augustus 1934

ed
4th
.,
, ,
(
21 ; ).
21
54
61
54
58
32
58
3Reg Ben 101

3
;
28 ,
,
4
:
.
.,
63 :
:
:
.
19
27
27
eg Ben
:4
2
;
;
.,
.
:
:
:
.
'R
Reg Ben
., ., ., .,
5
1
:9
. . . .
Reg Ben Prol 119

17 .,
.
: 61
Reg Ben
. .
:
8Reg Ben 166

2 7
64
Reg Ben and

.,
.
.
15 14 13 12 11 10
22 43 48 53
Reg Ben
., .,
: : . :5
. .
Reg Ben
. 37
Reg Ben
.,
.
Reg Ben
:8 . 4
., ., .,
.
33 33
Reg Ben
.
10
Reg Ben
.
.
-
ELEMENTS OF BENEDICTINE PEACE 295
all
in the monastic society : “ Let therefore follow the Rule
,
all III
no
things
let
their guide and man rashly turn aside
in
as
,
Even the abbot who
16
from otherwise given much
it
is is
,
.
'"
by
liberty the legislator
he
of
action cautioned that must
,
observe this present Rule all things Other members
'17
in
"
."
of
the
the community such the prior and
as
priests who
,
their dignity and responsibility may
of
be
because prone
to
sight distinctly they
of
lose the Rule are reminded that must ,
be
precepts The Regula read through
its
observe
to
to
is
18
.
the novice three times during his year Follow
of
probation
.
ing the last reading the novice after mature deliberation
is
it ,
promise keep all things and observe everything

in
to
to
to
that commanded him knowing that he that day
is
from
is
,
by
It
of
of
forward bound the law the Rule one the
is
humility .
nothing except what
do
degrees that monk

of
is
a
by
the common Regula
, or
the monastery
of
authorized the
example Should he transgress the Rule he
of
his seniors
20
.
will correction and punishment Finally
St
subject
be
to
,
.
.
Benedict prescribes that the Regula frequently
be
read
is
to
the community lest anyone excuse
its
himself
in
from
,
pretext
of
ignorance
on
observance the
.22
The Regula the lex monasterii determining defining and

is
,
as
establishing the power well

of
the officials the manner

as
up
of
of
life and ideals the community the abbot

as
It
sets
.
the living interpreter

of
of
the Rule and head the monas

for
tery arranges the abbot and counselors

It
assistants
's
.”
and what their

be
and determines how theyare chosen

to
power The Rule fixes the daily order assigning the hours
,
is
.
25 24 23 22 21 20 19 18 17 16
: : 16
; 18
Reg Ben
., ., .,
3
.
3 .
-
65 64 :
- - - 51
60 -21
:4 22
Reg Ben
.
; :
.
40
. 45
20
62
23
Reg Ben
,
,
:8
;
.
.
: 58
18
. 37
Reg Ben
., .,
:
.
68
Reg Ben 165

7
.
23
Reg Ben
., ., .,
. . .
: .
Reg Ben
; 66
64 18
20
.
31 . -
Reg Ben
2
Reg Ben 21 65
;
;
.,
.
Reg Ben
.,
.3
.
for prayer, work , reading , meals , sleep , and silence . 26 It regu

lates the measure of food and drink ,27 the type and quality
of clothes to be worn ,28 the manner in which the monks are
to sleep ,2° the books they are to read ,30 and the way they are
to pray . The Rule takes cognizance of everyone who lives
the
within the precincts of the monastery : priests clerics
,
novices oblates infirm aged and guests The law follows
,
he ,
.
the monk even when goes beyond monastery enclosure
33
the
.
AUTHORITY OF THE ABBOT
The living authority the monastery the abbot enforces
in
,
interprets and adapts the Rule
of
the circumstances time
to
,
and place The abbot alone enjoys the power dispose all
to
.
“
things and judge what the monastery He
be
done
to
to
in
is
.
”
alone calls the brethren council and initiates business He
34
to
.
appoints his assistants the prior deans cellarer porter
,
, ,
,
of
infirmarian custodian and those sub
on
the tools and
so
,
;
ordinate officials exercise only that power which he gives
according his own judgment and the prescription
of
to
them
,
be mitigated
is of
the Rule When the Rule favor the
35
is
in
to
.
the very young

or
infirm the abbot alone the the aged

,
judge prescribed daily

He may add
of
ration food
to
the
.
of
and drink he regulates the quantity and quality the
37
;
clothing and judges what each take upon himself

as
is
to
a
Lenten practice
39
.
33 32 31 30 29 28 27 26
; 21
. 48
49
41
42
Reg Ben
., .,
8
;
;
;
.
.
39 -
40
Reg Ben
.
22 55
Reg Ben
., ., ., ., ., ., .,
. . . . .
; ; 21 . . .
Reg Ben
55 39 36 21 : 50 60 - 73
Reg Ben
Reg Ben
8
.
51 62
. 58
59
36
37
53
61
Reg Ben
;
;
;
;
;
;
.
67
Reg Ben
. ;
. . .
11
; 15
34Reg Ben
3
-
39 38 37 36 35
. 31
32
36
65
66
Reg Ben
., ., ., ., .,
. ; ; ;
;
;
;
.
49 37
Reg Ben
.
41
31
Reg Ben
;
;
. .
Reg Ben
19
21
Reg Ben 49
.
.
-
The abbot ' s power to regulate and ordain all things in the
monastery is also evident from the vocabulary of the Rule .
Verbs denoting an authoritative act such as constituere or
disponere " are predicated of him . Besides , the abbot has the
power injungere ,“ jubere ,43 judicare , " and temperare . He
alone possesses potestas in the monastery , and his directives
are praecepta ,“ just as are the precepts of the Rule " and of
the Lord . 49
The foregoing analysis reveals a strong sense for law and
and
authority in the Rule of St. Benedict . The practical
of
natural result such concept clearly defined external
is
a
a
ordo External though may be the foundation of
is
50
this
it
,
.
internal peace Law and authority effect the smooth running

.
brings about harmony

of
. of
monastic life which turn soul
in
,
."
law and authority
of
St
this clear presentation Bene
In
,
dict reveals his true Roman character for characteristic it
is
,
practical
of
the Roman genius give expression abstract

to
to
principles through legal and authoritative means
. In
estab .52
lishing external ordo through authority Bene
St
an
law and
,
dict has hit upon two of the basic elements of the Pax Romana
,
UC
of
the foundation which among other things lex auc

is
,
,
63 61
; 35 :6 :26
: 63
43
11
49 48 47 46 45 44 43 42 41 40
Reg Ben
. 8
; ; ;
:9
;
;
2
.,
.
; 31 :3-
:
.
15
64 ; : 48 41
: ; 27 11
:3 65
Reg Ben
3 2 7 3
;
., ., ., .,
41 : : : :
:
.
Reg Ben
; 7. 47
64
43
65
38
:68
150
;
2
.
.
: 18 15 :
:
: 5 10
44
; 18
:4 :57
Reg Ben
;
.
; 12
64
32
44
65
33
Reg Ben
;
;
:7
.
.
:
10
49
Reg Ben
.,
.
65
14
63
14
: 54
:4 56
65 : 39
Reg Ben
. :3
:5
;
;
; 9
. ; ;
;
., ., .,
:
.
:
: 72 :
.
21
23
Reg Ben
4
5
.
Reg Ben 41
. .
127
Reg Ben
- “ 35
74
23
;
;
;
.,
2
8
:5
:
Der Ordnungsgedanke der Regel des

hl
50See Thiel Benedikt Studia

in
M
”,
, .
XVIII XIX
85
Anselmiana 1947 125

,
-
.
(
51See Sellmair Humanitas Christiana München 1949 137 See also Graf
.p
,
),
,
T
J.
, .
(
Zur Wesensstruktur des benedictinischen Geistes Benediktinische Monatshrift XIII

”,
“
21
1931
),
(
Huldigung
an
52See Brechter den heiligen

Vater Benedikt Benediktus Weihe
S
",
. “
.
-
.pp
Herwegen
ed
St
gabe der Erzabtei Ottilien München 1947

Brechter
,
", ,
,
2
-3
S
.
.
.
I.
(
Vom Geiste des Römischen Rechtes der benediktiner Regel Christliche Verwirk
in
“
184
lichung Geburtstag dargebracht Rothenfels 1935

50
Guardini zum
.p
,
),
R
.
.
(
:
toritas, mos , iudicia , juris dictio , potestas. In the light of this

similarity we may draw further comparisons between St.
Benedict and his Rule and his Roman ancestors and their
work .58
Emperor Caesar Augustus united the world by force of
arms; he gave law and authority to the Empire and estab
lished the Pax Romana . For this act he was called Auctor
,
Pacis and the peace that he imposed was known as Pax
Augusta . In some ways , though certainly not in all , St. Bene
dict did for monastic society what Augustus had done for the
Western world . St. Benedict gave monastic society a wise
and enduring law and a stable head . He established unitas
and ordo in monasticism and hence laid the groundwork for
peace . As Augustus was entitled to the name of Auctor Pacis
for the Roman Empire , so Benedict is entitled to the same
for Western monasticism ." As the peace of Rome could be
called Pax Augusta after the man who inaugurated it by
giving law ( pacem dare , legem dare ) , so the peace resulting
from Benedict ' s giving law and authority to monastic society
may be rightly termed Pax Benedictina .
For the connection of law , order , and peace in the Rule ,
we have another authority upon whom to base our conclusions.
St. Augustine , as we have pointed out in considering the
sources of St. Benedict 's concept of peace , taught that order
is established observance of law , both natural and
through
divine . He also concluded that peace depends on order ; it
is tranquillity of order. Hence when order is destroyed , peace
is destroyed . St. Benedict respects both the laws of nature "
53 The analogy between the work of St. Benedictand that of Emperor Augustus has
definite limitations To carry further than the fact that both men gave their
its
it
.
become odious Whenever we speak

of
society law and authority would the Pax

.
Romana we refer the classical literature and prescind

as
to
the ideal found

in
is
,
it
,
from the fact that Rome never realized this ideal full
in
.
SY
54J Chapman his book Benedict and the Sixth Gentury London 1928 maint
in
,
,
,
)
(
.
.
Benedict genius lay that he gave ordo Western monasticisin

to
tains that
St
in
's
.
John Trithemius De Viris illustr Commenti

. pp
25
Regulam Praef calls

in
,
.ff
)
.
.
)
(
.
(
.
Auctor Pacis
St
Benedict
37 ."
"
41
40
12
Reg Ben
55
;
;
.,
3
5
9
;
,
.
-
-
:
and the special divine laws for rational creatures and insists
upon the observance of the special monastic law - lex mon
asterii . According to the Augustinian interpretation , then , law
is the foundation , and with authority an element of Benedic
tine order, thus of Benedictine Peace .
JUSTICE
The concept of justice in the Rule is that of legal justice ,
i. e ., the rendering to the community what is due from
its
members order promote the common good Further
in
to
.
more with few exceptions Benedict follows the Roman St
57
,
.
tradition which considers justice far pertains
as
it
in
to
so
,
the making and applying
of
the ruler law Justice was
,
in
.
principle
of
then the remote peace since was function
to
of of it
,
authority which
of
the formation law and the exercise

in
in
. ,
two factors were the proximate principles
St
peace Bene
of .
dict though not purely pagan his notion justice for
in
,
,
is
considers the divine justice

he
the model for the human

as
.
Chapter
of
St
his Rule Benedict outlines the abbot

In
to
,
.
2
he
how render justice both God and the community

to
to
to
is
:
The abbot ought not teach ordain command anything
or
or
,
,
“
of
contrary the law the Lord but his bidding and doctrine
to
ought be infused into the minds of his disciples like the

to
leaven of divine justice The divine justice be the model

to
58
is
."
for the abbot fact he but the administrator of divine

In
is
.
justice the abbot faithful declaring the justice

If
on of
is
in
.
pastoral diligence will

he
be
God and uses all exonerated

,
the day judgment the following lines

as
the chapter
, of
of
,
point out even though his disobedient flock has not heeded
his commands But Benedict continues the fact that the
St
,
,
.
. be
abbot declares the divine justice can also for his condemna
he acts otherwise than he teaches
as
tion
if
57 58
: 10
35
64
24
Reg Ben 127

., .,
2
:8
7
-4 ;
;
.
.
51 -
Reg Ben where the community show due and equal

to
admonished
is
3
,
to .
all guests Reg Ben

50
honor where the brethren are instructed fulfill

to
.,
,
;
8
-9
.
their obligation divine service even when they are away from the monastery
- of
Reg Ben
58
62
.,
2
:8
.
.
line 45 to 62 of the same chapter, St . Benedict makes

From
a practical application of the principle of justice to the abbot ' s
relationship with the community . “ Let him make no distinc
tion of persons in the monastery . . . . Let not one of noble
birth be put before him that was formerly a slave, unless some
other reasonable cause exist for it . But if upon just considera
tion it should so seem good to the abbot , let him arrange as
he please concerning the place of anyone whomsoever . . . .
Let the abbot, then , shew equal love to all and
let
the same
discipline all according
be
imposed upon their deserts
to
."
of
as
The normal standard this passage indicates justice
,
that all are receive equal love and have the same dis
is
to
to
cipline regardless for this equality
of
of
rank The reason
.
treatment that we are all one Christ and bear equal
an
is
in
"
of
rank the service one Lord There only one consider

in
is
.”
ation that may justify the abbot preferring one
of of
the in in
monks placing one higher order

or
another rank
in
to
than his profession demands and that monk has excelled

if
is
,
humility obedience justice

or
good works Even then

in
it
is
,
.
of
that dictates what course action the abbot

is
take The
to
.
63
same principle employed Chapter where St Benedict

is
,
in
.
of
the community
of
treats the order

.
The justice again

of
virtue the infliction

evidence
in
in
is
of
of
punishment The measure the refractory

excom
on
.
"
munication chastisement should be meted out according

or
159
the gravity and the excommunicated

of
the offense one

to
do penance until by proper satisfaction he obtain

is
to
pardon The punishment any brother

If
the crime
fit
80
is
to
.
."
or
who has been frequently corrected for some fault even

,
more severe punish

let
not amend
do
excommunicated
,
culprit
of
ment applied too must be con

be
The age the

61
,
."
sidered for every age and understanding should have its

,
"
162
proper measure and discipline

."
62 61 60 59
24 24
Reg Ben
.,
: :1
13 -2
.
- .
14
Reg Ben
., ., .,
.
.
28
Reg Ben
:1
3
.
. .
-
30
Reg Ben
:1
-2
.
CHARITY
St. Benedict 's concept of charity is basically that pro

claimed by Christ. In Chapter 4 he repeats the gospel injunc
tion for the practice of charity : " In the first place to love the
's all
Lord God with one heart all one soul and all one
,
's
's
's
strength neighbor These two aspects
as
Then one oneself
."
.
of
charity
recur time and again throughout the Rule
, "
one chapter devoted exclusively
no
although charity
is
to
, .
charity neighbor
of
of
The second commandment love
,
.,
i.e
demands special consideration for charity
of
was this aspect
it
intimately related
be
which Christian antiquity considered
to
social peace
to
Charity govern the relations between the abbot and

to
is
the monk The abbot cautioned love all the brethren

is
67 to
.
equally not one more than another his dealings with

In
,
the community
he
be
strive loved rather than feared
88
is
to
to
,
and even when he correcting vices he act prudently
is
is
to
and with charity The monks for their part must obey their
,
,
.
superiors solicitude
with all
and love their charity and
",
abbot with sincere and humble charity

."
Furthermore charity mark the relationship

of
the
to
is
,
This point
of
members the community among themselves

.
72
emphasized especially Chapter where fraternal

in
,
is
charity linked with good zeal Let the monks exert this
is
.
“
St
zeal with most fervent love Benedict writes that

is
,
,
in
”
“
.
31
12
30
63Reg Ben See Mark

.,
:1
-3
4
.
-
- in :
.
.
the
following
64
Divine charity treated the Rule passages

in
:9 is
;
4
:1
-3
5
:2
3
-
:
13
14
12
72
at 32
68
63
29
100
;
;
;
7
.
:
-
-
:
:
as
parallel
23
on
65St Paul
times places charity and peace Eph Col
in
;
a
.
, .
:
Augustine declared that peace was the fruit

. 14
, 15
charity
of
De Civ Dei
St
3
-
.
.
.
(
:
PL XLI 639
19
13
26 in 40
of
Bk Chap
, St
On the other hand Ambrose spoke peace

,
,
.
)
.
-
.
in Ep
XVII 403 and

PL
as as
Eph
22
ad
janua dilectionis Com

St
the Leo
., .,
3 6,
,
.
.
(
the nutrix dilectionis Sermo Nat Dom PL LIV 214

,
,
,
.
.
: (
)
67 66
60
28
Reg Ben 61 64
2
;
.,
-
:
.
.
: :7 : : 46
Reg Ben
2
., .,
72 71 34 64 :
.
37 .
68Reg Ben
.
. . .
71 70 69
36
Reg Ben
.,
.
Reg Ben
., .,
- 9
.
-
13
12
Reg Ben
.
.
honor preferring one another . Let them most patiently endure

one another ' s infirmities , whether of body or mind . . . . Let
no one follow what he thinketh good for himself , but rather
what seemeth good for another . Let them cherish fraternal
charity with chaste love."'72
the
In the monk charity finds expression
of
everyday life
,
the brethren especially waiting upon them
of
the service
at in
in
,
table Nor does the monk reserve his charity for those
.
the community
St
's or
who stand his good favor Benedict
in
.
.
's
includes Our Lord injunction love one enemies his
to
in
, 's
chapter Good Works and he points
of
the Instruments
on
out that charity even be strengthened toward those who

to
is
have suffered the penalty of monastic excommunication
."
An analysis the light the general classical
of
of
the Rule
in
of
and Christian seems warrant the con

elements peace
to
clusion that these elements are not only found piecemeal
be
to
integral part
of
its very
an
the Rule but that they also form
in
its
of
structure Were we rob the Rule delicate sense for
to
.
by
authority tempered justice and
of
law and the virtues
charity we should take from that very character which has
it
,
made Christian life for the past four

an
of
effective norm
it
teen hundred years

.
II
PARTICULAR ELEMENTS
.
Benedict have always

St
Rule
on
of
Commentators the
.
found traits thatwere derived from the monastic institu

it
in
tions prior
as
composition wellfrom Christian family

its
as
to
, ,
significant the sources used by

St
life that
It
too
is
in
,
.
.
of
Benedict there mention pax monastica and pax

is
domestica which were considered crowning perfections

as
the
Ben
75 74 73 72
27 : 35 72
Reg
.,
.
: 34 :1 .
11
12
Reg Ben
., ., .,
,
. -5
-
. .
Reg Ben
4
10
11
Reg Ben
.
.
-
organization
of
of
be
78A third comparison can made that the Benedictine life

,
of
of
be
with the Church Elements the Pax Ecclesiastica notion the Fathers can com
.
not
be
pared with similar ideas the Rule Since space does question
to
allow this
in
treated completely omit entirely here

to
seems better
it
it
,
.
of two institutions . Besides the general elements of

these
peace that are applied to monasticism and the family , there
are also particular elements proper to each that have received
special treatment in the literature of the first six centuries of
the Christian Therefore , to complete our examination
era .
of all the elements underlying the concept of peace in the
Rule , it is now necessary to determine whether St . Benedict
incorporated these particular elements as well .
MONASTIC
In the monastic literature of the East, peace was considered
the fruit of the ideal monastic life . Monastic perfection con
sisted in what was termed årádela , that calmness of soul
resulting from mastery over the , passions or affections .
main
The word åmad well its connotation was derived from
ela
of as
as
the Stoic school philosophy These pagan philosophers

.
had taught that the affections are neither natural nor useful
;
hence they must Man
be
removed strive become

to
is
to
."
utterly unperturbed and impassible

of
the face
in
them
The pagan ideal was taken over into Christian thought both .
the East and For the Christian however the
the West
in
in
,
.
motive for this utter self abnegation was supernatural It

-
.
St
union with God

of
In
consisted the East Clement

in
,
.
Alexandria was the principal proponent of anádela as the ideal

Chapter
of
of
In
Christian asceticism Book his

.79
,
6
Stromata he says that the affections are themselves good

in
,
,
by
be as
long they are controlled yet are not

as
reason they
to
,
tolerated by one who seeks perfection be perfect one

To
,
.
must not only practice moderation regard his passions

in
to
by
rooting
of
but must strive gain control them them out

to
77K Praechter Die Philosophie des Altertums Ueberweg Grundriss der

in
,
's
.
Geschichte der Philosophie Berlin 1926 429

,
, I,
,
- .
(
.pp
- de
oettingen 1948
49
34
78See Pohlenz Die Stoa 433 Labriolle

in
M
, ,
,
, , P;
, -
.
336.
)
(G
III
de
48 , 38
Fliche and Martin Histoire Église Paris 1947

A
's
.
, V.
.
l'
126
.pp
of
30
79See Bigg The Christian Platonists Alexandria Oxford 1913

;
F
-
, .
.pp
Heussi Der Ursprung des Mönchtums

47
Tübingen 1936 Viller

M
,
;
K
-
.
pp .
(
and Rahner szese und Mystik Freiburg Br 1944

68
der Väterzeit
in
in
K
A
,
ff
.,
.
,
(
.
completely .80 St. Jerome's ascetical doctrine contains elements

of the Christian - Stoic årádela . He translates the term into the
Latin impassibilitas or imperturbatio .81 Still another Western
Father who developed this notion of Christian asceticism was
St. Ambrose . 82
According to the monks of the East, peace resulted from
the mastery of the mind over the affections and passions . This
thought is expressed both in general and in particular by
Cassian . When he treats of the control of the appetites in
general, he uses the analogy of St . Paul, who likens the
struggle of the spirit against the flesh to warfare . 88 He calls
monks athletae Christi and milites Christi and remarks that
Providence has allowed a spiritual battle to rage within them
in order to keep them on the alert so that they may finally gain
victory and peace. 84
The greatest enemy of the soldier of Christ is the one hidden
in himself , the vigor of his own flesh . This internal enemy
is weakened and worn down by fasting joined with mortifica
tion of the spirit . When the soldier of Christ has subjected the
enemy within himself , he need not fear the exterior enemy ,
because then everything will be pacified . 85 By means of this
analogy from military life, Cassian reveals his mind on
monastic peace . Although he seldom completes the analogy ,
it must be supposed that at the successful issue of the battle
against the flesh , the soldier of Christ will have peace .
More particularly , Cassian connects peace with those vir
tues that control the most unruly of human passions and
80Strom ., VI, 9:71, 74 , GCS

, XV, 467 - 71.
81Ep . 133, 3, CSEL , LVI, 246.
82Exp . in Ps. 36, 11, CSEL , XLIV , 88-89 ; Ep. 70 , 17, PL , XVI , 1236 .
88Gal. , 5 :17 ; Eph ., 6 :10 .
84Col., 4 : 7, CSEL , XIII , 102. " Hanc pugnam utiliter nostris quoque insertam
legimus caro enim concupiscit
ita
membris etiam in apostolo adversus spiritum

,
:
spiritus adversus carnem haec autem invicem adversantur sibi non quaecumque
ut
,
. :
vultis illa faciatis Gal

Et
17
est quodammodo utilis haec pugna nobis

5
(
.
.
.
:
)
ad .
dispensatione creatoris inserta provocans atque com

et
meliorem nos statum

pellens qua sublata procul dubio pax contrario perniciosa succederet
e
."
CSEL XVII
21
98
851nst
.,
,
5
.
:
desires Speaking of the training of novices, he comments

.
that unless they are taught to mortify their wills by obedience,
" they will have neither true humility of heart, nor perpetual
unity with their brethren , nor firm and lasting concord .""88
Again : " True patience and tranquillity can neither be ac
quired nor maintained without profound humility of heart ." 87
In other words , the strongest of man 's spiritual faculties , his
will, must first be subdued through obedience and humility
before he can be assured of tranquillity of soul, concord and
union with his brethren , which are the prime requisites for
peace .
Cassian is very explicit in teaching that peace and perpetual
tranquillity are the perfection and consummation of chastity .
It is the state acquired when the flesh ceases to lust against
the spirit and consents to the desires of the soul and when
brethren are united with one another by a firm bond of peace. 88
It does not suffice that one abstain from the allurements of
out of fear,
for
vice this restraining motive passes one will

if
,
return the former sinful delights Such one never has
to
a
.
of of
complete rest from the battle the flesh and never possesses
the firm and perpetual peace who truly
he
chastity But
.
overcomes the battle against vice already enjoys the security

in
peace For Benedict the mastery extends not only sinful

of
89
to
.
XVII
88 87 86
52
53
Inst CSEL
.,
: : 8,
,
4
-
.
12 18 :
XIII
11 13
XVII
12
33
Col CSEL 519 See Inst CSEL 230

.,
.,
,
.
XIII
52
Col CSEL 351 Quamobrem perfectio castitatis laboriosis

.,
a
“
-
.
continentiae rudimentis perpetua tranquillitate discernitur Haec est enim verae

.
consummatio castitatis quae non impugnans carnalis concupiscentiae motus sed toto
,
horrore detestans jugem atque inviolabilem sui retinet puritatem nec potest aliud
,
quid esse quam sanctitas Hoc autem fiet quando jam desinens caro adversus
,
,
.
spiritum concupiscere desideriis ejus virtutique consenserit coeperintque sibi invicem

,
pace firmissima foederari secundum psalmographi sententiam habitaverint fratres

. et
. ,
, Ps
nos provocans
ad
ac
unum Deinde volens etiam

in
132 sublimiora
:1
(
)
.
.
.
Et
locum ipsum quo Dominus delectatur ostendere factus est inquit pace locus
in
,
,
:
ejus
Ps
75
est non
et
et id
in
conflictu certaminis colluctatione vitiorum sed

in
:2
,
,
(
.
cordis tranquillitate XVII

12
castimoniae pace perpetua See Inst CSEL 123

.,
;
6
.”
XIII 436
15
10
Col CSEL
.,
,
, .
:
XIII
89
11
Col CSEL 321 Nam qui timoris obtentu vitiorum abstinet

.,
,
:8
a
“
.
diligit revertetur
ad
blandimentis adempto timoris quod

et
obstaculo rursum illud

,
,
ne
ob
jugiter obtinebit
ab
boni
id
nec stabilitatem sed impugnatione quidem

,
tendencies or vices as such , whether they be of the thoughts ,

the tongue , the hands, the feet, or the will, but also to
all
the
of
desires the flesh The monk chastise the body not
to
to
is
,
."
"
seek after delicate living hold aloof from worldly actions
to
,
,
of
keep guard all times over the actions his life
to
at
º1
.
St
Benedict demonstrates how the monk master and
is
to
.
sin
control his strongest appetites both order avoid and
in
to
vice and preserve and foster virtue First there the con
is
to
,
.
the will
at
trol and subjection clear the very outset
It
of
is
.
the Prologue the will
of
the Rule that the renunciation
of
to
"
"
prime requisite for monastic life Ad ergo nunc mihi
is
te
a
:
“
sermo dirigitur quisquis abrenuntians propriis voluntati
,
throughout the Rule
, St
bus Repeatedly Benedict returns
92
,
.'
.
this basic self control The monk he says not love his
to
to
is
its ,
-
own will delight fulfilling desires fact he
In
or
is
in
,
.
hate his own will question
of
When obedience
it
is
.94
to
even
a
superior the monk forsake his own
of
the command
is
to
to
,
as a
will general the first degree humility indicates the

.98 of
95
is In
,
,
.
his own will

do
monk forbidden
to
St
the will that
of
further the renunciation Benedict

It
to
is
devotes three chapters obedience and one humility .

to
to
.
of
on
Obedience not only virtue but vow and the day

is
,
a
to a
profession the monk binds himself relinquish his own will

"
according judgment
of
and walk the and the command
to
to
virtue
as
as
at
another Both obedience strikes
98
and vow
,
.'
will Humility prevents any kind

of
very self
of
the root self

-
aliquando requiescet quia nec firmam pacem castimoniae possidebit

ac
perpetuam
,
.
.
.
.
Qui superata impugnatione vitiorum pacis jam perfruitur transit

et
vero securitate
,
ipsius virtutis affectum jugem statum illius boni cuius jam totus est retentabit
,
in
,
,
,
quia damno intimae castitatis nihil credit esse damnosius

."
98 97 96 95 94 93 92 91 90
, 39
41
Reg Ben
., ., ., .,
7
. . . .
.
-
:
. ., 13
14
22
55
Reg Ben
,
,
4
.
:
Reg Ben Prol

6
-7
.
91
Reg Ben
4 7
:
Reg Ben 71
.,
:
.
.
57 13
Reg Ben
5 5, 7 5
., ., ., .,
: :
.
, - .
58
Reg Ben
. .
25 71 .
, 68
Reg Ben
. ,
7
.
13
Reg Ben
:
.
307
pride
do
which and which would
to
exaltation lead one
is
,
will
100
its
one love owndesires and
.
's
The monk also taught control his tongue He ought
to
is
.
101
at
all times love silence This the general rule which

to
is
.
regard
be
gives
It
Benedict noted that
St
silence
in in
is
to
to
.
.
the word he uses this passage silentium which means
is
,
refraining from actual talking The word silentium appears
.
only two other places the Rule when St Benedict pre
in
in
.
disturbance during
no
be
scribes that there silence
is
,
.,
,
to
i.e
the summer afternoon siesta period102 and when the monks
103
St
leave the oratory Otherwise Benedict uses the term
.
. silence mod
or
habit
of
taciturnitas which means the virtue
,
,
of
speech fewness
be
eration words Silentium observed
in
is
to
,
certain designated but taciturnitas

at
the monastery times

is in
,
of
the ideal the characteristic the monk expressed

as
the
in
,
,
of
eleventh degree humility When monk speaketh let
,
:
a
“
do
him gently without laughter humbly gravely with

so
few
,
,
104
and reasonable words not noisy his speech

in
,
."
of
of
Other passages the Rule define the control the tongue
more specifically The monk avoid above all evil and
is or is
to
,
.
105
106
wicked words vain words move laughter
as
such
to
,
,
He not love much
107
idle words and scurrility

or
excessive
to
.
108
109
laughter easily prompt laughter

be
nor moved and

to
,
to
.
110
Nor he love much speaking And times he ought

at
is
to
to
.
refrain even from uttering good words propter taciturnita

,
humility gives this norm

of
tem The ninth degree Let

:
."
“
99
Reg Ben
., ., .,
7 7
3
. . .
42 : :
: :1 57 .
104103102101100
Reg
. 70
91
98
Ben
,
. 10 -2 -
-
.
Reg Ben
: : 48
12
Reg Ben
.,
.
.
-
52
Reg Ben
., .,
2
. .
Herwegen benediktiner Regel

), 85
Reg Ben 180 See Sinn und Geist der

,
: : , 7
-
.
, .
I
.pp
Einsiedeln Köln 1944 265 267

-
.
(
110109108107106105
. 61
Reg Ben
.,
4 4
.
62
.
Reg Ben
., .,
.
19
20
Reg Ben
6
:
.
.
-
63
Reg Ben
., ., .,
6 4 7 4
. . .
: : : :
12 . - .
79
Reg Ben 176

.
- 61
Reg Ben
111Reg Ben
5
.,
.
.
him refrain his tongue from speaking , keeping silence until

question is asked of him ." '
112
a
St
his specific regulations for the
Benedict laconic
in
is
.
by
appetite He dismisses the subject
of
control the sexual
.
stating the prohibition Not
of
the Sixth Commandment
to
:
"
To
113
by
commit adultery and the positive counsel love
:
"
“
chastity in 114
The only other specific mention chastity
of
to
is
."'
Chapter where the monks are admonished
72
be
found
to
,
115
cherish fraternal charity with chaste love
.
regard the appetite
of
the moderation for food and
In
to
drink Benedict becomes once more specific and detailed

St
,
.
.
Three chapters are devoted the regulations for the measure
to
of
food and drink and for the hours for meals The norm for
.
of
the amount food which monk may take may
be
described
a
sufficiency with moderation Overindulgence be avoid

ed as
is
to
.
the
use
116
of
The same norm regulates wine Total absti
.
.
be
nence from wine would ideal but since monks could not
, St
be persuaded his day

of
this Benedict allowed them
to
in
,
.
drink long they agreed not drink satiety but

as
as
to
to
it,
,
pint
he
sparingly and judged that one hemina day

;
("
"
a
)
117
should suffice and constitute moderate measure
a
.
fasting
of
The monk
of at
love and certain times the

18
is
to
year practice this form

he
directed mortification From

is
to
.
Pentecost until September unless the heat the summer
of
14
(
or
the work the fields makes impossible the brethren

it
in
,
)
have but one meal the ninth hour Wednesdays

to
at
on
are
,
and Fridays From September until the beginning Lent

of
14
,
.
they are always the ninth hour and during Lent they
, at
eat
to
During Lent each one

119
are fast until evening abstain

to
is
to
75
112Reg Ben 169

.,
7
.
.
-
117116116114113
Reg Ben
.,
:4
. . .
; ; :72 :80 5.
Reg Ben
4
, ,
., . .
. .
Reg
11
Ben
39
40
31
Reg Ben
4
3
. ;
:
:
.
.
39
. : 40
Reg Ben
.,
4
.
:
15
118Reg Ben
4
.,
.
.
119
41
Reg Ben
.,
.
somewhat from his accustomed food and drink , but
120
at
the
year
of
other times the the fast consists rather the postpone
in
of
ment the meal the skipping one meal with the amount
or
of
,
of
food remaining the same Such interpretation sug
an
is
.
gested by Benedict when he arranges that each one
St
is
to
.
be
. of
receive the same amount bread whether there are two
to
121
only
or
day With the exception very
of
meals one that the
everyone all
at
weak and the sick abstain from meat
to
is
,
122
times
.
of
St
Benedict inherited the traditional idea asceticism

.
mitigated
its
from Eastern monasticism but severity and
adapted the Western mentality But regard the
it
in
to
to
the will humility .
St
subjection through
of
obedience and
.
of
no
Benedict makes alteration the doctrine the East

in
which we have seen Cassian Similarly he demands control

in
.
of
the tongue and the sexual appetite and advocates bodily

fasting and corporal chastise
of
mortification
In
the matter
.
ment however St Benedict departs from the rigor of the

,
East and adopts the principle of

of
moderation The aim these

.
self control and abnegation was make the affections

of
acts
to
-
body and soul subject

of
and desires reason and thus

to
to
establish the proper order between them This turn led
to
in
.
of
peace soul
.
Following Cassian Benedict considers the monk striving

,
's
control his bodily and spiritual appetites under the figure

to
spiritual warfare
of
The analogy introduced the first

is
in
“
, .”
of
Prologue
St
lines the where Benedict proffers his invita

.
To
tion those who wish become monks thee therefore

to
to
,
.
“
my words are directed who renouncing thine own will dost

,
take up the strong and bright weapons

of
obedience order
in
,
123
fight for the Lord Christ our true King
123
Christ called
is
to
."
124
Rex the monk fights under His banner

,
.
120
39 49
- 16
Reg Ben
.,
.
12 .
:8 :
Reg
121 Ben
.,
.
.
122
23 See19
; -9 25
36
39
- . 22
Reg Ben
., ., .,
. ;
.
:
-
:
. . .
104
123Reg Ben Prol also Prol

.,
56 7
-6
.
124
61
55
24
Reg Ben
2
-
.
:
:
In Chapter 1, St. Benedict returns the thought of spiritual

to
warfare when he uses a military term as the verb in his defini
He
125
tion of the cenobite — “ militans sub regula vel abbate ."
continues the figure
afterward when he definesimmediately
and distinguishes eremitical life The hermit first trained
is
.
fight against
he
community where learns the devil with
in
to
a
the help and experience of many Only when he well formed
is
.
spiritual warfare
of
of
the art does he leave the ranks the
in
of
brethren for the singlehanded combat the desert The train
.
he
ing
of
has received the ranks the brethren makes him
fight against the vices in
, of
secure and enables him now the
to
thoughts without the support others by
of
flesh and his evil
the strength of his own arm and with the help of God Sim
.
ilarly Chapter
St
Benedict reminds the abbot that the

in
,
2
.
.
moaks are take their places without personal preferences

to
,
Chap
of
for all bear equal rank
an
the service one Lord

in
.
up
the
ter
thought again During the novitiate the

58
takes
, of ,
.
novice has the Rule read him three times At the end the
to
stability .
he
first two months he promises persevere
if
in
to
,
qua
be
confronted with the statement Ecce lex sub

is
to
:
“
militare vis potes observare ingredere vero non potes

si
si
,
,
;
;
9228
liber discede
"
When all these texts are put together they form this picture
:
The monk soldier fighting according Rule for Christ
to
is
a
his King As cenobite he wages the offensive the ranks

of
in
a
.
his brethren and not singlehandedly does the hermit The

as
enemy the devil the vices of the fresh and his own eVLI
is
thoughts The weapon obedience Although like Cassian

is
,
.
.
St
Benedict does not complete the metaphor the implication

,
.
that he who successful the spiritual battle will gain

in
is
is
peace For Augustine expressed Peace the ultimate

as
it
is
of ,
.
:
“
129
ambition all those who fight

.'
125
Reg Ben
., ., ., .,
1 :1
: 3
.
- .
13
126Reg Ben
4
.
.
128127
55
56
Reg Ben
2
58 :
.
24 .
of - -
18
Reg Ben
.
.
:
129The analogy Christian life and warfare familiar

is
and monastic one

in
a
311
DOMESTIC
the family concept
of
The presence the Rule not imme
is
in
diately evident Although the Rule uses such expressions
or as
.
131
domus130 for monastery pater for the abbot and filii232
,
fratreslås for the monks these terms were commonly employed
,
by
134
even those monks who lived alone the desert The basis
in
.
of
of
be
the family ideal found rather the nature the
to
in
is
of
abbot authority over his monks and the vow stability
in
.
's
The abbot full and exclusive power direct all the affairs
to
's
of
the monastery has led some infer dependence
of St
of
to
.
the paterfamilias
of
of
Benedict notion the abbot that on
's
135
the Roman household An opposite view discounts any
re
.
semblance between the two and construes the abbot position
' 's
of
138
an
of
the monastery that ambassador Christ But
as
in
"
.”
early Christian literature Emonds points out the metaphor was
as
In
fact
,
,
H
.
. .
already known pre Christian literature The Greeks and Romans often con
in
a -
as
sidered daily life

as
battle and the individual soldier See Geistlicher

a
"
.
Kriegsdienst Der Tropos der militia spiritualis der antiken Philosophie Heilige
in
,
”,
Uberlieferung Ildefons Herwegen zum silbernen Abts Jubiläum Münster 1938
's ),
(
:
22
not necessary however that we posit pagan source for Benedict

St
.p
It
is
a
,
.
the metaphor spiritual warfare

of
of
References Christian sources are

to
use
in
it
.
Ambrose Exp
; Ps
17
, 10
36
Paul Gal
; St
enough Eph
St
abundant See
in
,
,
5
6
;
;
, .
., .
), .
.
:
CIII
PL
Basil Regula Prol

11
88
89
ed
CSEL XLIV
St
Rufinus 486 and

,
,
-
.
(
Cassian who quoted above

is
,
: 64 .
132131130
Reg
: 31
; 41
38 53
; 50
; :15
Ben
., .,
;
. .
.
4 :
:9 :
Ben
67
49
.22
Reg
2
-7
Passim
. .
133
Passim
134
The word domus was common term for the monastic habitation where the
a
of
home was not the model Pachomius domus

St
Thus the
mentioned Rule
in
is
.
the
frequently for the smaller monasteries dependent

on
central monastery
of
Bau
.
Again the use not give conclusive evidence

do
of
the terms abbas and pater

of
St
,
family ideal
St
Benedict Benedict does not use the term pater exclusively for
. 's
.
.
he
the Prologue Chapter

17
31
the abbot God called Pater says

in
and
is is
in
,
(3
)
be
that the cellarer sicut pater the whole community

to
Pachomius speaks
to
to of
.
as
or
the abbot very often pater pater monasterii and the term abbas was given
to ,
too
of
any the early hermits who attracted disciples noteworthy

is
It
them that
,
,
.
the term familia never used the Rule

in
is
Kirche und Kultur

im
135G Schnürer Mittelalter Paderborn 1936

,
124
,
,
I,
.
;
(
Herwegen
.op
Vom Geiste des Römischen der Benediktinerregel cit

in
Rechtes
,
"
.p I.
”,
.,
186
, . .
136P Schmitz Räber Geschichte des Benediktiner Ordens

,
Einsiedeln Zurich
L
,
-
.
-
26
1946
I,
)
.
of
its
examination the text of the Rule and Christian sources
picture
of
of
reveals the abbot which includes elements
a
both views
Chapter gives the specific reason why the abbot be
is
to
2
called Abba word for Father
the AramaicChristi enim
in ",
:
"
“
agere vices creditur quando ipsius vocatur
monasterio
,
pronomine dicente Apostolo Accepistis spiritum adoptionis
,
137
filiorum quo clamamus Abba Pater God the Father
in
is
,
'
."
You have received the spirit
St
of
all because Paul

as
says
,
,
.
“
of adoption sons Rom The abbot since he holds
as
15
,
8
(
)
.
.
:
”
place Christ monastery

of
the the shares the fatherhood
in
in
,
of
God administers His name and thus deserves sharing

in
,
,
63
His name Chapter the same thought repeated the
In
is
in
:
abbot be called dominus abbas because he holds
both
et
to
is
138
place monastery The principle
of
of
the Christ the the
in
abbot fatherhood therefore supernatural .

is
,
,
's
.
Benedict develops
St
The question still remains whether
the abbot vicarious paternity .
of
the idea the extent that

to
's
he patterns the relationship between abbot and community

of
after that the father and his household There were two
.
by
of
models family life available for adaptation Benedict St
,
.
viz the Roman and the Christian As for the Roman
.,
paterfamilias his power was too all embracing and severe
to
,
-
of
of
St
have been the direct source Benedict idea the abbot

,
.
's
Schmitz points out since the Roman father had the

as
,
.
P
power
of
life and death over those who belonged his house

to
Augustine descrip
139
St
hold On the other hand we find

in
,
a
.
the Christian paterfamilias who the Roman pater

of
tion
is
,
of
of
familias with the addition Christian traits

It
character
.
this Christian paterfamilias that we shall seek resem

is
in
a
St
blance Benedict abbot

to
.
's
The paterfamilias Augustine140 has responsibility for

of
the
138137
Reg Ben
.,
2
:3
29 7
-
.
- .
30
Reg Ben 63
.,
.
.op
26
cit
139P Schmitz Räber

.p
,
.,
-L
.
Augustine
St
domestic peace according

of
the first article

to
140See the treatment

in
.
29
IV
of
this series THE AMERICAN BENEDICTINE Review Autumn 1953 215

,
,
(
-
.
the entire household .

the The abbot also is to see to everything
the
for
the ordering monastery depends
of
monastery
,
in
""
142
the will Secondly the paterfamilias
on
the abbot
of
is
,
.
invested with authority and all members
of
the household
,
way the abbot has the power
of
must obey
In
him the same .
143
authority the monastery and the monks are enjoined
to
in
144
obey his commands all in
things
.
Augustine outlines the four principal duties the pater
of
St
.
familias The first counsel his subjects love God The

is
to
to
.
.
abbot not expressly reminded of this duty the Rule but
in
is
,
he directed
of
remember that he has the care souls and
is
to
that his first concern the progress virtue and the salva
in
is
which necessarily includes the

of of
tion those entrusted him

to
,
145
love God Secondly the Christian paterfamilias serves

,
.
those whom he seems command qui imperant serviunt

to
—
"
146
eis quibus videntur imperare The abbot likewise ought

,
."
rather assist his brethren than preside over them magis

to
—
“
147
prodesse quam praeesse St Benedict takes this passage

.
."
142141
: 15
Reg Ben
., .,
65 3
:
. .
.
Cf
, Civ
PL
XLI
43
Augustine Chap
26
19
14
, Bk
Reg Ben De Dei 642

,
,
,
,
-
.
.
.
vero quia praecipua praecepta Dei
et
Jam duo hoc est dilectionem dilectionem

“
proximi docet magister Deus quibus tria invenit homo quae diligat Deum se
in
,
,
;
diligendo non errat qui diligit Deum

se
ipsum proximum atque ille con

et
in
;
,
:
est
proximo quem jubetur sicut

ad
ut
se
sequens etiam diligendum Deum consulat

,
,
Sic
sic
sic
sic
ipsum diligere filiis uxori

domesticis caeteris quibus potuerit
,
,
. .
hominibus Hinc itaque etiam pax domestica oritur est ordinata imperandi
id
,
,
.
.
.
obediendique concordia cohabitantium

; "
. :5 .
, 144 143
: 39
- 14
; 54
- 56
65
14
Reg Ben 63
: 9
3
;
;
.,
7 :
:
.
, PL
Cf
Augustine De Civ Dei Chap

72
73
99
, 19
14
Bk
Reg Ben 101

.,
,
,
4
.
XLI 643 Obediunt autem quibus consulitur sicut mulieres maritis filii parentibus
“
.
servi dominis
., ."
145
118
De
PL
Bk
Reg Ben Augustine XLI

85
19
16
Dei
Cf
Civ Chap 644

, ,
,
,
,
2
:
-
.
.
.
Qui patresfamilias sunt

ad
autem veri omnibus familia tanquam

in
sua filiis
"
promerendum Deum consulunt

et
colendum
."
146
Cf
Bk
PL XLI
64
23
25
Augustine
19
Reg
14
Ben De Civ Dei Chap

.,
,
,
,
-
.
643 Imperant enim qui consulunt sicut vir uxori parentes filiis domini servis
“
,
.
,
:
.
.
.
.
domo justi viventis illa coelesti civitate peregrinantis

ab
ex
adhuc
et
Sed fide
in
,
. eis
etiam qui imperant serviunt quibus videntur imperare

,
,
147
."
PL XLI 647
est 19
Bk
De Civ Dei
19
Chap
sit
Exponere voluit quid epis

,
,
.
"
.
copatus quia nomen operis non honoris Graecum est enim atque inde ductum
;
,
eis
vocabulum quod ille qui praeficitur quibus praeficitur superintendit curam

,
él
est
eorum scilicet gerens quippe Super OKOTÓS vero Intentio ergo ÉRLOKOTELY
;
,
,
:
:
St. Augustine ' s writings. Thirdly
148
almost literally from
,
a
true paterfamilias makes
no
distinction between children and
. of
of
slaves when question encouraging the members his
it
is
a
St
household love God
Benedict also insists upon the
to
.
principle
of
be no distinction
that there persons the
in
is
to
monastery The abbot not love one more than another
to
,
is
.
other things being equal nor
he
. of
give one noble birth
is
to
;
149
preference over another who was formerly slave Fourthly
,
a
as
the paterfamilias must exercise his office corrector faults
of
.
up
The abbot should not suffer vices grow but should cut
to
off prudently with charity
he
shall see best for
as
them and
,
150
Again
of
the chapters we
on
each the correction faults
in
,
.
part
as
pater
of
see how the abbot exercises this his office
familias
.
Augustine shows
of
by St
The above comparison texts with
.
St
of
how much Benedict was influenced the notion the
.
Christian paterfamilias formulating his idea
of
the abbot
in
.
The same comparison justifies the assertion that the abbot
is
truly father not only because
he
holds the place Christ
of
,
a
but also because he exercises paternal authority over the

community
.
second factor that constitutes Benedictine life family

A
a
stability whereby the monk binds himself
of
life the vow

is
to
151
one community for life St Benedict requires this solemn

.
latine Superintendere possumus intelligat non

ut
se
esse episcopum
si
velimus dicere
,
,
;
qui praeesse dilexerit non prodesse

,
, ."
113
PL
148St Augustine De Civ Dei XLI Aug

14
32
Tractatus 142 Aurel

: G ,
,
,
;
4
:3
-
.
. ). .
.
ed
Tr
inediti Morin
(
.
.
46 .
149
Cf
PL
Augustine De Civ Dei Chap XLI 644

51
19
16
Bk
Reg Ben
.,
,
,
,
2
-
.
, .
.
sic
etiamsi habuerunt servos justi patres nostri

Quocirca quidem administrabant
"
secundum haec temporalia bona

ut
domesticam pacem filiorum sortem servorum

,
a
,
conditione distinguerent
ad
Deum colendum quo aeterna bona speranda sunt

in
;
omnibus domus pari dilectione consulerent

suae membris
.”
150
per Cf
Augustine De Civ Dei

64
34
36
PL XLI 644
19
, 16
Bk
Reg Ben Chap

.,
, ,
.
.
-
:
quis autem domo inobedientiam domesticae paci adversatur corripitur seu

Si
in
“
verbo seu verbere seu quolibet alio poenae justo atque licito quantum societas
,
humana concedit pro ejus qui corripitur utilitate paci unde dissiluerat coaptetur
ut
,
.”
151M Rothenhäusler Die Beständigkeit des Benediktiners Benediktinische

,
",
, “
.
III
57
Monatschrift 1921 345 who proves that Benedictine stability means

,
,
(
stabilitas congregatione and not stabilitas loci

in
"
"
"
."
promise of stability to be made by the novice at the end of
152
his year of probation .
Again when priest desires enter
to
,
a
153
or
the community when stranger monk wishes remain
to
,
a
154
permanently each must promise stability
,
.
stability the unique element
of
The vow Benedictine
is
in
of
monastic life which distinguishes from other forms
it
monasticism both previous and subsequent
St
St
Benedict
to
.
.
Arles demanded that anyone who embraced
of
Caesarius
persevering until
of
monastic life must have the intention
155
St
death but Benedict was the first monastic legislator
to
,
156
stability the object The permanence
of
of
make vow the
.
a
of
bond relationship between the monk and the community
,
between the community spiritual father and between
its
and
by
the
his
monk and physical home which guaranteed the

stability gives Benedictine monastic life distinctive is
of
vow
a
the Rules Pach
St
of
domestic character that not found
is
in
.
158
St
Basil
or
omius267
.
.
60 58
- .20 18
152Reg Ben
., .,
.
:
.
154153
Reg Ben
.
:
11
12
Reg Ben 61
ad .,
:
.
ed
Regula
155 Monachos Morin
G
,
1,
.
156
omnibus promittat
58
et 38
40
Reg Ben Suscipiendus autem oratorio coram

in
.,
“
-
.
.
:
de
et
stabilitate sua conversatione morum suorum obedientiam

,
.”
St
he
157 Pachomius emphasized community life calls the abbot pater and the
;
.
119
monastery domus
55
58
ed
so
Praecepta Pachomii and forth Boon

,
,
,
,
),
N
A
P
.
.
.
. .
(
St
yet the stable bond unity lacking

of
of
characteristic which
Benedict his
In
is
is
.
Jerome gives the fol

of
of
St
Preface the Rule Pachomius

of St
to
the translation
,
.
lowing description the Pachomian way life and organization There was one
of
central monastery Bau where the head all the monasteries resided The monks
of
in
.
of
small groups hundreds smaller houses group consisted

of
lived Each men

in
in
who pursued similar professions and who were under the jurisdiction
of
provost
a
.
all
Each year for the feast Easter the monks returned the central monastery
to
of
,
for the liturgical festivities Praefatio Hieronymi

ed
ad
Reg Pach Boon

A
6
7
S
;
.,
,
(
-
.
.
.
.Ep
VII
95
ed
ad
, St
Pachomius universa Monasterii Liber Orsiesii Boon

.p
,
,
;
A
S
.
.
.
Although
ed
Jerome expressly who live says

St
Boon that the monks

in
A
4
.
.
be .
)
one family
as
the dependent houses are reputentur

of
members
to
considered
"
unam familiam yet the fact that the monks living these dependent houses had
in
in
”
-
their supreme authority their mother monastery and the majority

of
their brethren
,
justifies the comparison

of
elsewhere than their normal habitat scarcely the

in
way strictly family relationship

of
life life
to
Pachomian The between the

in a
as as
Graf
" St
the community the monastery points

of
of
members Pachomius
,
T
.
.
of
out comradeship rather than one brotherhood

of
one the case

in
is
is
,
”
"
"
Benedictine form where the family ideal more evident Zur Wesensstruktur
is
the
(“
A major factor which contributes to the family notion

third
in the Rule of St. Benedict is that of the monastic enclosure .
St. Benedict ordains that " the monastery ought if possible to

be so constituted that all things necessary , such as water , a
mill , and a garden and the various crafts may be contained
159
This physical plant
of
within it." the monastery the
is
claustra monasterii which the monk normally employ
in
is
to
spiritual craft day and night No
160
of
the tools the one
is
.
leave this enclosure without the permission
of
allowed the
to
161
Benedict gives the reason why the enclosure

St
abbot
to
is
.
kept strictly The monastery ought

. be
be
go so
constructed
to
so
:
"
that there may

no
need for the monks abroad for
to
,
.
.
by
162
It
means expedient for their souls was the
no
this
is
'
."
of
traditional and basic monastic principle separation from
the world that drove the monks the East seek isolation of
to
St
the desert Benedict enclosure protection against

in
is
a
. '
.
.
external worldly influence

But the monastic enclosure may
be
considered from another

point dwelling for the monastic family
of
place
It
view the
is
.
.
Within boundaries live only those who either have per
its
by
manently united themselves with the community the vow
of stability who are preparing who are merely
or
or
do
so
to
passing through Within these precincts

no
outsider
as
guests
.
has the right prejudice authority

of
step the the abbot

to
to
,
's
unworthy man
of
the Rule except the case where

an
and
in
,
XIII
17
des benediktinischen Geistes Benediktinische Monatschrift 1931

”,
),
.
(
living
as
158St Basil conceived his community circle friends together

of
. to
a
”
"
.
the
pursue Graf The principal advantage

St
same ideal according

to
ibid
,
T
.
.
(
.)
community life the monastery

of
Basil sees that within the confines the monk

in
is
the opportunity practice fraternal charity and receive mutual assistance from
to
has
927
XXXI
PG
35
Regula Basilii fusius

of
the other members the household

tr
.,
,
,
S
.
.
(
The Benedictine vow stability relationship between

of
constitutes closer the mem

a
bers including but developing

of
Basil
St
idea further The monks Benedict

St
it
,
's
.
.
all
live together one monastery are constant daily contact with their abbot
in
in
,
and are bound permanently one another

to
.
160159
66
12
15
Reg Ben
.,
-
.
.
:
Reg Ben 100

66 67 4
., ., .,
:
.
. .
- 15
Reg
161 Ben
.
:
162
15
16
Reg Ben
:
.
.
should have been chosen as abbot and the fact become known
163
to the bishop or neighboring abbots and Christians .
this picture the monastery self sufficient unit
of
as
In
,
a
-
separated physically well legally and spiritually from
as
as
external influences we have similarity the ancient Roman
to
,
a
Ihering points out that the characteristic
of
home the
R
.
.
Roman home was physical separation from the surround

its
ing world and this gave rise independ
of
natural sense
to
,
a
ence The Roman home also enjoyed legal independence
,
.
a
general
of
since the Roman Law confined itself
to
minimum
a
laws relating the family the family was
of
The inner life
to
of
free great extent develop according the ideas the
to
to
to
a
164
father and was left quite undisturbed by state law
it
of
.St
From the foregoing we may conclude that the Rule
,
of
Benedict contains elements family life the abbot the
is
:
spiritual father the monastery home and the monks are
is
,
,
a
by
one family stability Having

of
bound together the vow

in
established these facts we are now position of to .

compare
in
,
a
of
the elements Benedictine peace with those domestic

peace
.
Augustine defines domestic peace the well ordered

St
as
-
.
"
harmony between the father

of
the household and those under

165
his charge This harmony can only be maintained when

."
the father has the proper understanding his office and ful
of
fills the four duties which were outlined above Having noted
.
the similarity between

St
Augustine description
of
the
.
's
Christian paterfamilias and the abbot St Benedict Rule

in
,
.
's
we may now draw the same conclusion for Benedictine peace

St
Augustine did for domestic peace

as
Peace the monastery depends the harmony between

on
in
the abbot and the monk The abbot gives authoritative

.
of
directions and the monk obeys them The peace the mon
,
astery assured when the abbot bears mind that his first
is
in
164163
64
14
Reg Ben
.,
:9
-
.
65
Geist des römischen Rechtes Tübingen 1866 164 201

,
,
II,
-2
165
.
, (
Dei LXI
19
Bk
13
De Civ Chap PL 640

,
,
.
.
duty is the care of souls , when he seeks to assist his brethren

rather than preside over them , when he makes no distinction
of persons in the monastery , nor allows vices to grow up .
There when the monk sees Christ in his abbot and
is peace
subjects himself to his abbot out of love for Christ . For then
the ordinata concordia of the monastic home is present .

Secondly , the Benedictine family , living as it does within
the enclosure of the monastery , separated from external inter
ference and influence , ought to enjoy the same peace which
crowned a parallel situation in the Roman house . The Roman
home was considered " an asylum of peace .” Its legal and
the
physical independence well authority
of
as as the father
who impressed his spirit his opinions and directions upon
,
the family led unified spirit the home Furthermore
in
to
,
a
of
the father had the power ward off disturbances the peace
to
well
as
from the outside any that arose within the

as
settle
to
All all the result the organization and the

of
house
18
in
,
.
of
direction the home was the pax domestica even for the
pagan Romans
an
The same should be found eminent
in
.
degree Christian home and therefore Benedictine

in
in
,
,
a
monastic life which modeled the Christian family

is
on
,
.
202
.op
Ihering
cit
160R 165
,
,
II,
,
.
.
BELLOC AS BIOGRAPHER
By SISTER M . MADELEVA , C . S. C .
THEN Elodie Agnes Hogan was graduated from

the Dominican Academy of St. Rose in San Fran
cisco , her family , prominent Californians , planned
brilliantly for her future . She herself considered seriously
religious life in the community of the Sisters of Charity . To
gain perspective and leisure for decision , she went with her
mother to France . In Paris the two stayed at the pension of
a French widow whose young nephew made his home at the
time with her. The boy was Hilaire Belloc . To Agnes Hogan
he gave the unique love of his life. Out of reverence for her
indecision regarding her vocation he said no word to her of
she
marriage . Two years later he learned that had satisfied
herself that she had not the necessary aptitudes for the life
of Sister and was home with her parents Napa He
is in
at
,
a
He . .
scheduled trip California The sequel easy
to
.
a
returned England 1896 with his young American wife

in
to
,
who until her death 1914 colored stimulated illumined
in
,
,
his
he
his life and all work The fact that sent his daughter
.
College California
be
Elizabeth back the Dominican

in
to
to
his wife had been proves the per

as
educated where and

,
of
sistence her influence This most significant biographic

is
.
Hilaire Belloc pervaded his work more

of
It
note the life

in
,
.
by what he omitted than by what he included his writing

in
. .
, he
Versatility such possessed only the gods can give

as
,
, ,
Essays he wrote novels histories verse His Belinda

is
,
a
.
whimsey of his mind unforgettable

an
The Path Rome

to
As ;
his
heart
of
mood his rarest book Here once

it
is
such
,
.
partial auto
of
and not again he ventured upon the borders

,
biography His biographies are many and brilliant They

the .
.
all
They
of
are works poised

careful intellectand
.
a
of
represent completely excellent but not extreme examples

,
the two types that we have lived see those before and those
to
,
after the publication of Strachey 's Queen Victoria . They

may be called the old and the new biography , unless one feels
with James Truslow Adams that " if there is any word which
more than another is coming to send a shiver down the sus
ceptible spine of a man who has an historic background , it
is the word 'new , ' so sweated in literary shops ." The
debunking of heroes, the whitewashing of saints , the Freudian
complex , the chronological sequence , the murderous inclusion
and exclusion of details , are extremes in alternatives from
which he chose his method . One cannot say that his method
did not change in the changing presences of these new lives,
but only as his shoes or his ties adjusted themselves to varying
modes . The suit of his mind is established and prevails ,
impersonal , aloof , military , logical, brilliant . It sheds encum
bering historic details ; it abandons a youthful device of
repetition and another of ironic foreshadowing ; it adopts
modifications of pattern . But it is nevertheless the intellectual
vesture of the Honors History student of Oxford , the mental
of the driver of the Regiment
8th
of
uniform French
Artillery Toul Meurthe
at
Moselle
et
-
-
Belloc published more than dozen full length biogra

a
phies the first 1899 the latest 1939 The originals

in
in
;
include Catholics who Catholics are among the worst and

as
of
the best the world Because they illustrate every type
or in
fidelity infidelity possible Catholic life

of
the ethics
to
the more surprising

of
Belloc selection them and his

is
,
's
surprising His choice

of
treatment them likewise the more

is
piece the fine militancy He sees greater

no
of
of
the man
is
a
need apologize for Robespierre than for Richard One III

to
unworthy Catholic one unworthy king That the

an
an
is
is
;
very magnitude their achievement depends upon their

of
spiritual royal failure not his concern The achievement

or
is
,
.
wholly secular unreligious irreligious political constitutes

,
,
of
the entire essence the Belloc biography His characters he

.
by
dominating
he
describes their acts their acts chronicles

as
;
determining influencing the political

or
economic scheme
,
BELLOC AS BIOGRAPHER 321
that is their country or their period . He never evaluates them
in terms of moral responsibility , in terms of right and wrong ,

of fidelity or infidelity . He never intimates a judgment on
their conditions of soul ; he regards them only as figures of
the state . Their acts are significant only as possible causes
for political or social effects , not as results of moral struggle .
This very absence of Catholic consciousness , of emotional
sensitivity , gives to his biographies their most unusual values .
Let not be concluded that this method is an ignoring of his

it
;
all
its
faith it is the suspending of judgments while possessing
all Catholic biographer
its
dogmas possible only

to
,
.
a
Catholic biography begins perhaps with
St
Athanasius
,
, '
.
Life Anthony
St
includes Asser Alfred Guthlac

of
It
,
.
's
Roper and Harpsfield Thomas More the Fioretti Francis ,
, ,
. '
's
Thompson Ignatius The dehumanized roman

of
St
Life
.
's
the
hagiography
its
of
ticized credulous saint life disease
is
,
its s
, .
'
Its
fundamental note resurgent note truth unapologetic

,
,
is
XIII
St
unafraid Ambrose articulated Pope Leo repeated

,
.
.
Tell the truth God has
no
his advice historians
it
in
to
.
:
“
lie
of
of
need his unterrified choice characters his

In
in
,
.
a
uncomprising exposition
of
them Belloc the eminent

,
is
exponent this resurgent note His peculiar service

of
the
is
to
.
non Catholic reader He has the invaluable norm experi

of
.
-
mental knowledge by which evaluate his men and women

to
;
by
or
they lived for better for worse the moral code that
,
binds him The non Catholic however exhaustively fortified

,
.
with historic accuracy can make only vicarious guess

at
,
their infused spiritual responsibilities And upon their

it
is
.
responsibilities validity
of
relation these that the their lives

to
of
rests Because being mindful whatever spiritual discre

,
.
pancies he can look steadily his characters the levels

at
on
,
of
national economic social consequence Belloc once

at
,
is
,
the most impartial and impersonal biographers His

of
evaluations he records with metallic indifference with clini

,
cal aloofness with military precision with logical finality

,
His record uniformly brilliant

is
.
Four cases of his finished report are here considered :

Marie Antoinette published in 1910 , Richelieu and Joan of
Arc in 1929 , Wolsey in 1930 ; three splendors and a saint .
Not the Maid differs from these three in life , but
because
because he regards her differently in biography , do we con
sider her apart and first. Joan of Arc is a brochure in devo
tional , unexpanded style, possessing none of the marks of
indifference and detail that characterize the Belloc biogra
phies . It is the brief life of a saint, a most excellent example.
There is not about it any of the familiar methods of the long
works save only these instances of the two -word sentence :
“ Time pressed ," " She slept." The language is that of the
loveliest hagiography ; the theme luminous , untroubled faith
the
in her Voices ,
her Friends, Lovely Ones those High
,
of
be
Saints Heaven whom Joan knew wiser than men
It
to
.
sketch merely
's of
soldier word soldier saint story
is
,
a
a
. 's
's
minus historic impedimenta Belloc Joan Arc never
of
is
Mark Twain elate uplifted miracle she indeed white
is
,
,
;
a
's
arrow divinely feathered and shot straight the difficult
to
victory for all her
of
heart human arrow however

;
,
a
heavenly shining be broken not flight but the brutal

to
in
in
,
blundering that followed Of that bitter business Belloc

.
says Never was she be peace Christian earth beside

at
in
to
:
“
the Blessed Dead but more brightly through fire strike

to
,
the disconcerting protest

of
Paradise The book faith
to
is
.”
implicit and simple Jeanne Arc herself against the

as
,
d
'
, St
, of
brawn and bluster Shaw Joan

.
.
's
Marie Antoinette Richelieu Wolsey are all

of
class
,
Their very differences are divergences variations qual

or
in
ities that they possess common Marie Antoinette the

in
is
.
chronological biography Chapter follows chapter simple

in
.
Belloc biography
It
time sequence
of
of
the best the con

is
.
's
of
ventional type Richelieu strategic work collection

,
is
.
military communiqués reporting achievement under the

,
captions Nature Process Exit The method

, is
,
,
"
.”
of arms series of communications

of
technical the science

,
,
a
general orders , recapitulations . The blaze of the English

Cardinal Belloc sees dramatically . Wolsey he writes accord
ing to dramatic technique , if not in dramatic form . Under
" The Setting of the Tragedy ” he presents : “ The Stage ,” “ The
Programme , ” “ The Plot ,” “ The Cast.” “ The Action " falls
into the conventional five acts of every Elizabethan tragedy .
It is the most interesting of the three methods ; it results in
the best of the three books.

Through his diverse methods, the Belloc qualities prevail :
impersonal brilliance , aloofness , precision , finality ; never the
novelist 's warmth ; never the artist 's glow ; always sensible
repression in the presence of abundant detail . One may find
in the three books two open admirations and three aversions.
Fersen , the quiet - eyed Swede , comes almost as close to the
heart of Belloc as to the love of Marie Antoinette as he walks,
like an occasional shadow through the book , unobtrusive ,
unconcealed , unafraid . The fineness of his tacit consecration
to the Queen became " a living communion between them .
The whole sequence is that of a devotion in a tale or a song ,

and yet burning in living being , — whether comprehensible
or not, as rare as epic genius . ”
Not since Shakespeare 's dedication of Henry VIII
to the
memory of one good woman has Catherine of Aragon had

such an apologist as Belloc . The old , old picture of glum
and soured austerity , of dim and blighted Castilian dignity ,
is obliterated each time the competent , rejected , but valiant
Catherine enters the scene. “ She had great manners, of course ,"
he says, " for she came from the very heart of what was most
dignified in Europe , the houses of Aragon and Castile . She
had the fixed will of the placid , and , in the three or four
matters upon which her life turned , an iron sense of right. "
The corollary of Belloc 's admiration for Catherine is his
contempt for Anne Boleyn . His scorn is complete . “ Bald
above the eyes , lacking in brains ,” he describes her , " and
with a stupid but very obstinate mouth , flat chested , with a
long thin neck , not too upright in carriage , she has not left
a word of wit or warmth or personality whereby she may

be remembered . What a wretched lanky pin on which to
hang the destiny of the Christian world ! — the beginning of
her double chin was the most healthy thing about her .” This
is as nearly personal , uncomplimentary , Strachean as Belloc
becomes .
There are his two lesser aversions : the Emperor Joseph
of Austria and Marie de Medici , the queen mother of France .
“ The man , " he says , “ was of the kind to whom Marcus
Aurelius provides a model . His certitudes were in words or
negations ; his judgments vapid , determined , superficial and

false — in a manner Prussian without the Prussian minuteness .
In a manner , French , but with none of the French clear depth
and breadth . ” The Medici was " a big , heavy , dull woman ,
enjoying none of those political virtues ( such as inflexibility
of purpose and horse -sense in negotiations commonly
attached to heaviness and dullness. ” In this far does Belloc
give himself to the color as to the form of life ; herein he both
anticipates and fulfills Strachey .
and
few
Belloc printed ( if he had them ) hates fewer loves
.
the most gallant miniatures
of
But he has gallery One

a
.
could read his biographies for the brilliance
of
these alone
.
They are most entertaining most invaluable They display
,
those minor and inconspicuous persons who are invariably

the impact historic events They penetrate into the
of
lost
in
.
of
unexplored recesses the lordly ones and lay bare the dis
concerting finds Beside the life size study
of
the immature
,
.
untrained daughter stands the effective portrait the quietly

of
determined and never incompetent mother Maria Theresa

,
There also stands the king sixty Louis XV with

of
his rare
,
"
and uncompleted gestures his capacity for continued

—
,
dignity the one person whom the vivacious and un

to
"
,
governed Dauphine paid strongly affectionate respect

a
"
, "
.
de
Beside them the Grand Almoner the Cardinal Rohan

is
,
of
fixed with the keen brevity Kings He

of
the Third Book

.
"
lived unnoticed and unremembered remote Strasburg

in
,
,
refused the civil oath , survived the Queen by some ten years ,
and died , doing after that no more evil .” And there is Mira
beau in 1790 ,
“ a man walking observing things backwards ,
known , judging men , testing their actions and motives as one
would test natural and unvariable forces — things whose
nature he knew ."
But the beauty of his brief biography is in the Tudor
collection . Catherine and Anne have had their bit of display .
The sketch of Henry preceded them , “ the big lad , " " the
of the
young fellow ," " the new boy King ,” “ hesitating Tudor
.”
; the
There are gallery Thomas Howard

miniatures
;
in
Charles Brandon Leo Adrian who had for epitaph VI

of ;
, ,
X
the single graven word mute regret Utinam Clement
;
"
"
VII who lost England failed appease the German
to
—
,
quarrel suffered the dreadful sack Rome achieved of

—
,
nothing the three kings
of
There Francis who stood

is
I,
,
.”
“
up
trinity youth Europe years

of
like before the five

in
,
a
symbol
of
of
1515 1520 had the effect the incarnation
,
—
—
a
-
the people one man there Charles the Hapsburg

in
is
,
;
V
”
who inherited madness plentifully Laurence

on
both sides
;
"
”
all
Campeggio
of
that kind man whom men listen with

,
to
"
respect and whom since the Fall of man nobody follows

—
;
-
and finally Thomas Cromwell the supplanter who contrary

,
,
by
the rule the axe and whining for

of
such men died

to
"
of
life These perfect incidental miniatures are the beauty

.”
the Belloc biography

.
intelligence
, of
man his capacity for

If
the best test

of is
a
"
's
making summary Hilaire Belloc the elect The

is
.
a
his
periods during which chosen ones lived are crowded

,
intense terrifying The events are multitudinous and tangled

,
,
.
the realities often subtle and elusive The persons concerned

.
of
have populated fiction and the drama since the days their
undoing They move pageants and mobs They mobilize
in
in
.
for battle and rise revolt The necessity for selection

in
is
.
acute Summary imperative And

as
exercises summary
is
in
.
these biographies are performances sheer brilliance

of
in
intellect. They set the stage for an international marriage ,

an ecclesiastical preferment , an American revolution . They
clear the air, demolish delusion , establish sanity and fearless

and fearful truth . Out of multiplied incisive examples let
one stand for all .
The writing of history , more than any other liberal occupation ,

suffers from routine.
It is in the outline of our universities to say that Catholicism was
struck to death by two great upheavals ; the Reformation opened it to
attack ; the Revolution dealt the mortal blow : It is now said to be
dying , and especially in France . This is the first truth ; that our univer
sities say these things ;
some regret , some are pleased ; but it is believed
and said in either camp . Next , it is true that Louis XVI practiced his
religion and believed in it . Next , it is true that his Queen , never wholly
abandoning the rule of religion — far from it — was now , in 1787 , par
ticularly devoted and increasingly exact in her observance ; daily , as
the
she daily suffered , more penetrated inwardly by the spirit of Church
.
single man pretending high intelligence
no
fourth truth that
to
of is
in
A
the
that generation Frenchmen believed more than God only
in
:
quarrel was between those who believed such Being and those who
in
a
of
denied this last dogmas The truth that but yesterday all the
is
fifth
,
all .
hierarchy priests
of
80
French and the 000 the Church
—
save
,
,
all
perhaps corporate property all

of
three suffered the loss and

,
the
one
than vary discipline
of of
established income rather detail from
in
Rome The sixth truth prominent outstanding

is
that the and names

.
the French hierarchy defenders before and during

or
of
the Church
's
an
this revolutionary crisis were Rohan evil liver cheat fool and
,
,
a
a
:
blackguard Talleyrand
he
something even lower morals than was

,
in
; ;
a
six
higher the Archbishop living

of
wit Narbonne miles hundred

his in
his
from See with own niece for mistress Gregoire full schismatic
;
,
a
way honest man Maury

his
vulgar politician
an
and
of of
in
like one
;
,
a
our own vulgar politicians today priest out for fortune sort
,
,
a
a
of
Member petty
of
Parliament persecutor the Pope person

",
in
a
“
of
and the Papacy time Cardinal and this man Lomenie The
—
,
in
truth that Marie Antoinette who practiced religion

is
seventh her
(
)
him
ardently supported Lomenie and befriended and that therefore

,
. ,
,
him
Louis who was devout accepted for Chief Minister

(
the
Read these undoubted truths together and decide whether Faith

or
has advanced receded hundred years

in
a
Here the military disposition material the expedition

of
,
is
of soldier . Here is the wide and accurate knowledge of the

a
student . Here is the nice appraisal , the quick , unerring grasp

of the essential that is the test of intellect .
After the method of summary , Belloc 's most remarkable
characteristic is the short , even the two -word sentence. His
brief , blunt clause , “ I mean ," which he interjects a score of
times through the Marie Antoinette , he drops entirely in
Wolsey . His two - and three -word sentences he retains. In
fact , the fortunes of the luckless Cardinal can be reconstructed
from them as they occur in the text: “ He failed ." " He did
not. ” “ All is changing. " " He settled the peace ." " He would
err . " " Anne suspects him .” “ He deceives himself .” “ It was
imprudent .” “ Wolsey capitulated .” The device is difficult ;
the effect is persuasive .
The habit of augury and prophetic doom which first
alarms, then depresses , in the earlier
then annoys the reader
biographies , Belloc abandons entirely in Wolsey . No person ,
not even an international pawn , acts with a consciousness of
achieved consequences and ironies . It is not quite accurate
to present one , somewhat anachronistically against such back
grounds . So , after presenting the Austrian princess as the
protagonist in a Greek tragedy, he drops the device. His habit
of dating transitions, of predicating the absolute , modify as
his craft perfects itself .
all
The stamp of competence is upon this body biogra

of
phy Wolsey
of
But the mark chiefest difference between

.
of
and the earlier volumes the mark beauty Here last

at
is
one comes upon style that not military its precision

is
in
,
a
making breaking
of
not busy with the life

or
so
that the
is
a
or
kingdom pause for delicate moment upon the

as
of
to
a
humanity involved hard isolate instances of this terse

is
to
, of It
.
its
beauty the essence which inheres context Let two

in
,
examples serve best their truncated form they may

as
in
Anne suspects him Shemakes the King suspect him She

"
his real power while all the

of
crowbars and levers him out

that power remains intact
of
façade
."
did
And again Wolsey not put things for the

on
these
:
“
purpose of strengthening himself , of ruling more thoroughly ;

he put them on for the sheer love of splendour . All those
shouting liveries and heaps of sculptured gold , great houses ,
arrased rooms, were an end in themselves . And this Pro
cession of the Hat, this apotheosis of what a clothier made ,
all
was one with the rest
.”
Indeed one should quote entire that absolute mock heroic
,
-
passage the progress of the Hat the Hat with Tassels the
on
,
,
Cardinal Hat that dizzied
concrete crimson glory which
so
,
's
the pompous son the English grazier

of Rather choose
I
.
compassion
of
Belloc his one rare moment the lone
in
in
,
paragraph of Wolsey going off Esher
to
's
But before he went away he had all his store
of
wealth
"
the great house set out order that the King officers
in
in
's
of by
might take Royal order and the October morning

it
in
,
light the mass gold and the gilt and the silver and the stuff
the hangings precious
all
of
kinds and the stones stood

,
reflected on the dark tables of his rooms Then he set out
to
.
up
go
river his own barge and from his own steps for
in
,
the tide served
.”
by
This all that English high moment the making

is
is
,
in
,
a
biography
of
When criticism and analysis have ended there remain
in
,
question the central characters themselves What has biogra

.
phy done for them Marie Antoinette might well have been
?
golden guillotine ominously does the ironic

on
cradled
so
,
a
menace inevitable doom anticipate her very birth

of of
A
.
puppet despot mon

of
national Nemesis when most

a
a
by
archy she moves tactless and headstrong mis

of
series
,
takes from ignorant girlhood through restless youth ambi

,
tious and gratified motherhood imprisonment and death

to
,
Two convictions emerge from the familiar facts Marie

:
Antoinette never understood the French temper the French

;
almost from the first hated Marie Antoinette One accepts

,
repetition and instant proof

of
the basis
on
these statements
.
As Belloc presents them they are too evident for doubt too
,
aloof for pity . Richelieu moves with the detachment of com

plete selfishness . There is no simple human relation about
him . He is a phenomenon of precocious ecclesiastical and
military power and pomp and greed , the one man who both
founded nationalism in divi
France and made permanent the
sions between the Catholic and the Protestant culture . If he
is to be praised for producing the self -worship called patriot
ism , the reader does not praise him . He watches him with
an intellectual aversion too cold even for hatred . Wolsey ,
for all his nearsighted foreign policies , his domination of the
state , his vain parade of pomp, is a broken old man whom one
pities slightly at the last . They go to death , all three , with
an unobtrusiveness that is the final perfection of biographic
art.
The non -Catholic reader of these chronicles will find them
colorless in religious emphasis , correct in religious idiom .
The belief that Christian unity is the economic hope of
Europe is a conviction with Belloc , as is the superiority of
the Latin over the Anglo -Saxon or Nordic culture . What
ever has severed or sacrificed these is categorically evil . A
discussion of his position is beside the point here. He is
peculiarly competent as a political and social scientist to
maintain it ; he is peculiarly prepared by national inheritance
and experience to appraise the characters and conditions he
has chosen . His sense of economic interactions, while not
the business of these books, is at times the most amazing thing
about them . He is an historian , a legist, an expert economist
prepared to pass upon these special cases. His judgment may
not be infallible , but it is unmistakable . He is possibly the
least personal, the most variously equipped of modern biogra
phers . The logic of his mind protects him from warp , if it
likewise deprives him of sympathy .
What may be the perfect business of biography , I cannot
say . But at times I meet a book in which I feel that that
business has been accomplished . For me it is achieved in
The Little Flowers of St. Francis , in Harpsfield 's Lyfe of
Sir Thomas More , and in Francis Thompson 's Life of St.

Ignatius . They have not the historical fullness that the sub
jects could easily supply , nor the social panoramas in which
the three soldiers of Christ are intrinsic . But they do com
municate a sense of the unique lives of the originals , and
beget a love for . This is the point that one misses in
them
Belloc , life as the individual was conscious of it. The little
Austrian girl was surely sometimes in her own consciousness
a child simply , the hated queen a mother putting her children
to bed . Richelieu must have been , in moments of miserable

headache or when taking his Saturday night bath , merely
Armand - Jean du Plessis . Thomas Wolsey , the lad of Ipswich ,
could not have been metamorphosed into a chronic crimson
parade . Sometime they must have merely lived ; they could
not have maintained a lifelong pageant for the cause of
phenomenal biography .
Perhaps what one really misses is their souls . Athanasius
would have denounced , and Dante would have damned them .
Belloc does not advert to them . His device is a delicate one .
His omission may have a hundred implications . In the
presence of the devastating exposures of modern biography ,
who shall say that for the souls of Marie Antoinette and
Richelieu and Wolsey silence may not be best ?
ALCUIN BATTLING FOR ROME 'S
BAPTISMAL RITES
By GERALD ELLARD
To one ever went preaching to the heathens with
more books in his baggage than St. Boniface . It was
quite in keeping with his character , as an eyewitness '
account of his martyrdom asserts , that the blow that struck
him down had first to cleave through a Gospel book . It was
held as a marvel that some of the books were recovered later
on , " and still serve to help the neighbor . " If all of Boniface 's
books had been found at that time, it might have saved Charle
magne and Alcuin endless trouble in the matter of baptismal
uniformity . Boniface surely had either the original or a
faithful copy of the Roman Order of Baptism given him by
Gregory II
, and since made for use far from Rome , it would
doubtless have embodied the full text of all the prayer forms
and complete rubrical direction for the minister . It is also
likely that Boniface complete Register of the
possessed
a
letters of St . Gregory 1 ,
which event Alcuin might have
in
found and known as genuine a letter Gregory sent his friend

and sometime associate at Constantinople , Leander , who , as
archbishop of Seville , had proposed a case of conscience as
to the dogmatic necessity of the threefold immersion at bap
tism . Noone is so orthodox as the very recent convert : some
of the Visigoths , abjuring Arianism and returning to Catholic
unity , wished to repudiate the threefold immersion at baptism ,
because their fellow Arians held it be necessary on doctrinal
to
grounds . Gregory replied that either triple or single immer
sion was all right, provided their faith was correct . By some
trick of fortune this very letter is lacking in some of the manu
scripts of Gregory 's Register , and Alcuin held it to be a
forgery . On account of the absence of these documents , the
whole subsequent struggle for baptismal uniformity , and ac
cording to the current Roman norms, was thrown into con
fusion . Alcuin was completely successful in securing that the

form , “ Ego te baptizo in nomine Patris et Filii et Spiritus
Sancti ," appear clearly in the manuals , but he went to his
grave thinking that the triple immersion was necessary , as
well as Roman .
The rejection of a threefold immersion at baptism , spread
ing in his realms under the influence of the Spaniards , who
were then stubbornly Adoptianist in their views on the Incar
nation , made Charles all the more anxious to oppose them on
this score. Furthermore , everything connected with baptism
was taking on fresh interest and urgency as the reign pro
gressed , owing to the rapid expansion of the Frankish — and
Christian - frontiers through the wars . But to get things into
focus it is necesary to go back a bit. One must differentiate
between the baptistry practice and the more recondite library
problem of research .
When the Frankish cleric , somewhere in the Paris area,
wrote out about 745 our oldest copy of the Gelasian Sacra
mentary (MS Reg 316 ) , he was in part transcribing from an
old Roman stock that had left Rome more than a century
before and , in intervening transcriptions , had received in
Gaul at least two additional baptismal forms, one for Pente
cost Eve , the other for sickroom administration , not part of
the original book . Moreover , even in the old Roman copy of
the Gelasian Sacramentary the earlier practices, based on a
baptismal class of adults , formerly “ elected ” in three Sunday
scrutinies , etc . , had in the late sixth century been changed
into ritual practice for infants , who were hurried through
a
seven figurative " scrutinies ” to prepare them for the sevenfold

Gift of the Spirit .” At this stage of things the Baptismal Order
was rewritten in such wise that it and the Gelasian Sacra
mentary were both required for administering the rite, the
one book providing mostly the prayers , and the other complet
ing these with the rubrical directions . Moreover , since both
Baptismal Order and Sacramentary were provided for clerics
fully conversant with local ( that is , Roman ) usage , it was not
ALCUIN BATTLING FOR ROME ' S BAPTISMAL RIGHTS 333
necessary to put everything on paper . That is why we said

above that the Baptismal Order supplied to Boniface , would
doubtless , by way of exception , have had both the full text of
the prayers and the full rubrical direction . In transcribing the
great baptismal rites of Holy Saturday evening in this Gela
sian Sacramentary , after the triple interrogation , “ Do you be
lieve . . ." the rubric says merely : “ Deinde per singulas vices
mergis eum tertio in aqua ." For the Pentecost Eve insertion the
direction states briefly that one should baptize as on the holy
night of Easter Eve. In the then following additional items
for the sickroom administration of the sacrament , there is one
form embodying the triple interrogation , and here , too , the
rubric repeats the terse direction for the administration of the
rite : " Et quum interrogas, per singulas vices mergis eum
tertio in aqua .” We may notice , as a hint of what will be de
veloped later, the direction : " Et antequam perfundas eum
aqua , interrogas . . ." The triple immersion is certainly as
clear as one could wish : the baptismal form , “ Ego te baptizo ,"
is not expressed .
the
This was just at the time Boniface got letter from Pope
Zachary about the ignorant priest using the form Baptizo
,
“
nomine Patria Filia Spiritus Sancti and m ay well

be te
et
et
it
in
',
partly consequence
thereof that Pippin Sacra
in
in
's
mentary thought have originated about 755 the baptismal

,
,
to
forms are much more explicit The oldest copy Pippin

of
.
's
Sacramentary MS
lat 12048 dating 770 has the
80
et in
,
,
N
B
Holy Saturday rites the Baptizo nomine Patris Filii

in
te
,
Spiritus Sancti The rubric does not specify how the rite
is et
'10
."
But farther providing the ritual for

on
administered
in
,
,
.
the sickroom administration we find everything set out with

,
eum
Et
all
possible clarity baptizat sub trina mersione

,
"
:
tantum sanctam trinitatem semel invocans ita dicendo BAP

,
'
:
mergit semel FILII

ET
NOMINE PATRIS
TE
et
et
TIZO
IN
',
',
'
mergit iterum mergit tertio

ET
SPIRITUS SANCTI aut conca

et
',
',
perfundit This conca will reappear despite all Alcuin

,
ll
."'
do
could
.
On his accession ( ca . 769 ) , Charlemagne had renewed the

order issued first by Boniface that all priests give their bishops
an annual account of their manner of baptizing ."
That Rome itself was baptizing with a threefold immersion ,
there could be no shadow of doubt in Charlemagne 's mind ,
for, by papal invitation , he had himself assisted at the Holy
Saturday rites , April 2 , 774 , as performed by Pope Hadrian
( d . 795 ) on three candidates, as the pope ' s biographer has
noted ." So if Rome used a triple immersion , his own prelates
would also , those with Adoptianist leanings in the van .
It was early in the 780 ' s that Alcuin came to court , and the
liturgical reforms of those years had the active support of his
learning and prestige . If we are correct , it was prior to 785
that he re - edited the Mass lessons while waiting for the simon
pure Gregorian Sacramentary Charles had requested from
Rome. When the book came, 785 -86 , it was found to be too
vague in its baptismal directions . At the Holy Saturday sec
tion it merely said : “ Baptizat et linit eum presbyter de chris
mate et dicit . . . 14 At the slightly more detailed direction
for sickroom administration of the sacrament , there was more
explicitness ; but there was also surprising disarray : “ Baptizas
et linis de chrismate in cerebro , et dicis illi taliter : ' Baptizo
te in Nomine Patris et Filii et Spiritus Sancti .' Postea tangis
eum de chrismate . . .915 The " form " is here attached to the
anointing of the head .
So when editing and compiling all those " necessary ” ad
ditions to the Gregorian Sacramentary , which are now col
lectively called the Alcuinian Supplement , Alcuin opened up
Pippin 's Sacramentary and slightly improved the Latin as he
took over the direction we quoted above from MS B N lat
12048 . 16 Alcuin made it to read : “ Deinde baptizet sacerdos
sub trina mersione , tantum sanctam trinitatem semel invocans
dicendo : 'Et ego te baptizo in nomine patris . ' Et mergat semel .
' Et Filii .' Et mergat iterum . 'Et Spiritus Sancti .' Et mergat
tertio . . . " 17 Here there is no doubt as to the triple immersion
and the use of the exact form we are accustomed to repeat .
'S
335
ALCUIN BATTLING FOR ROME BAPTISMAL RIGHTS
by
Nor Ad
of
there any hint here baptism infusion The
is
.
framing formulary for royal
it of
monitio Generalis 789
in
,
a
baptizing that
of
inspectors declares the Roman manner
is
,
will
be
demanded Thereupon Alcuin went back for time
18
,
.
a
England growing menace
until Adoptianism
of
the drew
to
him again Gaul How could one convince these Spaniards

to
.
and Spanish ympathizers Rome actual baptismal pro
as
to
's
-s
cedures This would Alcuin problem and would transfer

be
,
?
's
the discussion from the baptistry the research library
to
.
of
investigating the past Alcuin suffered
In
the traditions
,
of
from the limitations the libraries and the manuals Since
.
the Spaniards based single
on
their whole case for immersion
purported letter Gregory
of
Alcuin sent Rome for
to
I,
a
no a
complete file 800 items Gregory correspondence
of
,
(
's
easy request under any circumstances When the Register
.
came did not contain the letter the Spaniards boasted had
it
,
of
been sent Leander Alcuin did find abundant evidence
.19
he
Rome practice triple immersion which

of
would due
in
,
's
Spaniards
If
allege pretended
of
time the have letter
to
a
.
Gregory Alcuin would have testimony from even older

,
. '
s
Fathers
Before elaborating his full case against this Spanish error
"
"
of
single immersion Alcuin decided put out

an
interim
to
,
,
a
of
Roman practice Here

he
emergency statement
at
had
.
disposal
of
his now famous letter Roman Deacon John

a
a
be
thought the later Pope John document dating

to
,
(
I)
a
embodying
of
about 500 and detailed accounts the Roman

baptismal rites Without saying what his source was Alcuin
.20
produced description
of
abbreviated version Deacon John

an
's
of
of
of
and then took the occasion the ordination one his own
pupils Oduin give him what any rate soon became
an
at
to
,
open letter Roman baptismal practice This letter

on
Oduin
to
its .
like the Epistle Diognetus recipient lives

on
that
is
to
in
in
by
of
history the sole fact having had this letter addressed

to
formal inscription Alcuin letter

its
Without
or
him with
,
.
's
has had very widespread circulation even sacristy col

in
,
a
336 . THE AMERICAN BENEDICTINE REVIEW
lections of ritual manuals ." We reproduce Alcuin 's text here

in translation and in the original, but breaking long para
graphs into short ones . For the key passage on immersion we
shall set the versions side by side . The letter is dated “ circa
798 ,” but is prior to the letter to Leidrad (798 ) mentioned
farther on .
Master Alcuin to the Priest Oduin , His Dearest Pupil, Greeting . 22

Both because with the help of God 's grace I have finished the long task
of preparing you , so that you were judged worthy of the honor of the
priesthood , and would that you administer that charge as properly as by
the gift of God I have diligently tried to instruct you in learning the
meaning of the sacred ceremonial of baptism , I have wanted to write you
briefly about the mysteries of this whole function , so that you may realize
how important it is that nothing be omitted , which was instituted by the
holy fathers in that office .
First the pagan becomes a catechumen ; coming to baptism that he
all
may renounce the wicked spirit and his accursed pomps
.
the devil being put fight
he
to
so
Then breathed upon that

is
,
also
prepared for Christ our God
be
an
entrance
.
He exorcised that the wicked spirit conjured depart and
to
is
,
,
is
is
give place the true God

to
to
be
of
The catechumen that the foul flood his sins
so
receives salt
,
by
the
efficacy
of
of
cleansed celestial the salt divine wisdom

the Apostles bestowed upon him .
of
so
Then the faith Creed that
is
,
' by
its
empty the forsworn allegiance former
of
the house and abandoned

,
dwelling for God

be
inhabitant and prepared

as
adorned
,
.
the
may
be
take place that repeatedly seen after

it
scrutinies
,
Then
if
of
renouncing Satan the holy words the faith bestowed have taken root
,
deep the heart

in
firm
may remain
he
The nostrils are touched

so
that the faith

,
in
so the
he
as
long draws breath with

as
received ever nostrils

.
oil
by
the sign
of
The breast also anointed with that

is
the same
,
be
the holy Cross the door barred the devil entrance

to
, 's
.
he
too
are signed with the Cross protected

on
The shoulders and

is
every side
.
the
anointing
of
Also the breast and shoulders steadfastness the

in
in
expressed and perseverance good works

is
faith
in
.
An
Holy Trinity baptized with

of
he
the Name three

so
the
in
,
is
fold immersion
.
ALCUIN BATTLING FOR ROME'S BAPTISMAL RIGHTS 337
Rightly so , the man who was created in the image of the Holy Trinity
is also refashioned to the same image by the invocation of the Holy
Trinity ,
sin
and he who fell by the third degree of namely consent
,
by
into death being lifted the third time from the font rises grace unto
,
,
life
.
joy
, he
re
by
white garments
of
of
Then clothed with reason the
,
is
his
of
of
generation the chastity life and the beauty angelic lustre
.
Then the head anointed with sacred and covered with
is
chrism
a
mystic band that he may know he bears the crown
of
so
kingdom
,
a
, of
the dignity priest according the Apostle You are
to
and
,
chosen
a
a
:
"
and priestly race offering yourselves the living God holy
to
victim
,
a
and well pleasing God
to
-
.”
he
strengthened with the Body and Blood Lord that
of
he
So
the
,
is
may
be
that Head for

of
member who him suffered and rose from

,
a
the dead
of , .
Lastly
he
of
by
the imposition the high priest hands receives the

's
by
Spirit may the Holy
he
be
the sevenfold grace strengthened

so
that
,
Spirit was accorded the gift
of
preach others who baptism life
in
to
to
everlasting
.
Oduin all who

, If
and those soon shared this letter with

,
by
him knew that Roman baptism was triple

immersion
,
by
of
neither the possibility baptism single immersion nor the

of
by
convenience baptism infusion was banished from men

's
MS
83
the Chapter Library Prague there

of
minds
In
,
O
.
survives hybrid Gelasian Sacramentary written the Ba

at at
,
a
Regens
of
varian Abbey Issen about 792 and found use

in
burg before 794 Holy

Its
sole direction for baptism

on
: .
Saturday reads Baptizo nomine Patris mer

te
et
,
.,
in
N
"
)
et (
git Filii mergit Spiritus Sancti mergit

et
et
semel
et
),
,
(
he
tertio Here the minister followed the central rubric

23
if
,
,
)
.'
used one immersion he read all three rubrics three immer

if
,
;
close friend Arn came

as
sions were needed When Alcuin

,
,
.
's
visitor into Bavaria he held Council Rispah most prob

at
,
,
a
ably 798 where part his fourth decree stipulates that

of
in
be administered only
at
baptism Easter and Pentecost and

of ,
this be administered according the procedure the

to
to
is
"
Roman tradition
24
>
."
In this matter also , Leidrad 's appointment ( 798 ) as arch

bishop of Lyons was intended to liquidate the whole many
sided debate with the Adoptianists . With Leidrad there went
a Royal Commission of Inquiry to range the whole of Septi
,
mania where so many of the people were Goths. Alcuin com
posed this commission 's long instructions (Ep 137 ) in the
form of an open letter . Doubtless the most rhetorical of all
his writings , it than in controverting the
is nowhere more so
Spanish practice a single immersion , which to

of baptism by
Alcuin seemed heresy , but he could give no doctrinally sound
reason for his view . In the following passage of a letter to
Paulinus of Aquileja , we can , as it were , watch Alcuin warm
ing up for his effort against the Spaniards : " Now once more
its
the ancient serpent seeks to lift crushed head from the
of
thorny countrysides Spain poisonous
of
and the caverns
.
.
seeking change the rule Catholic .
of
to
error custom
in
,
.
, .
.
at
be
baptism and saying that there should one immersion the
the Holy Trinity
of
invocation
25
."
The instructions ranged over all the errors attributed the
to
Spaniards Adoptianism
of
use salt the Eucharist baptism

in
;
;
:
by
single immersion will tenor

It
of
etc indicate the the
;
document sample passages

to
few
a
Spain tyrants
of
of
From once the nurse but now schismatics comes

,
against holy
,
of
this third error also raised the universal custom Church

,
touching For certain people assert that

at
as
baptism
to of
the invocation
.
the Holy Trinity there should

be
one immersion The Apostle seems

.
contrary For
ye be
he
observation that statement where asserts

to
this
in
at ,
,
"
were buried with Christ your baptism For we know that Christ
.”
although figuratively
be
this understood was days and three

to
three
is
(
be
nights the tomb These three nights can the three immersions
the in
,
.
.
.
.
three days can designate the three elevations As Christ rose

on
and
.
of
day we also lifted from the font

on
the bath life

so
of
the third the

,
of
third day walk with

.26
newness life
in
,
Him
Alcuin here embarks his for authorities His

on
search one
.
telling argument Pope Leo forbid

of
passage Letter
is
in
I
a
a
ding Sicilian bishops baptize Epiphany because thereby

on
to
the deep symbolism with Christ resurrection destroyed

is
:
's
ALCUIN BATTLING FOR ROME 'S BAPTISMAL RIGHTS 339
“ [ It comes from St . Paul' s teaching ] that that day and that

very time was chosen for baptism , in which by similitude and
comparison with the mystery , the acts being performed on
the members might agree with what is done to their Head . . . .
Let the triple immersion imitate the burial of three - days '
duration , and let the lifting from the waters be like His rising
from the tomb. " 27
St. Jerome clearly , if briefly , mentions the fact of a triple
immersion at baptism , as he knew it, in commenting on Ephe
sians 4 : 5 - 6 . Alcuin did not fail to cite the passage : " And
again the faith is said to be one , because we are baptized alike
to the Father , to the Son and to the Holy Ghost , and we are
immersed three times that the one mystery of the Trinity be
made apparent.'' 28
Next comes Bishop Ambrose , whose verses are cited to good
effect , without further identification . The celebrated Bishop
of Milan is probably not the author in mind , but that other
Ambrose , disciple of Didymus , of whom Jerome states in
De Viris Illustribus that he wrote a volume in verse on
Catholic dogmas .29
Alcuin here comes to the argument from theological reason ,
which he frames as follows :
To us
in our meagre talent it seems to be like this : As the interior man
Holy
of
be his
is tobe reformed to the likeness of Creator the faith the

in
Trinity the exterior man must triple immersion

so
so
bathed
in
,
,
a
that what invisibly effected the soul that the priest visibly imitates
in
,
is
the water
in
by
For original
sin
by
by
was threefold pleasure consent and act

,
,
:
.
by
by
sin
by
or
or
Because every committed either pleasure consent

,
,
to is
of
sin
action therefore this threefold nature there would seem

to
,
:
this triple immersion

30
correspond
.
At this point
his opus Alcuin introduced his former letter
in
formal superscription He copies his own

its
Oduin minus
to
previous version with few very minor improvements the

in
,
up
Latinity and then builds his climactic conclusion You

to
,
.
“
see how faithfully reasonably and prudently all these things

,
have been handed down for our observance Let no Catholic

.
the
no
dare to assail the authority of Church let sane person
;
let
the faith
of
dare attack custom that reasonable none
of is
to
;
a
ful fight against the mind piety And lest he be found
a
, .
at
schismatic and no Catholic all let him follow the most
181
approved authority
of
the Roman Church
."
It
here that Alcuin narrates what we quoted above about
is
sending Rome for the full Register Gregory letters and
of
to
's
failing find the alleged letter Leander among them
to
to
or .
Therefore we are skeptical that letter really his
is
if
,
"
Un
by
of
passed off under his name some author this sect
32
."
fortunately for Alcuin case the letter genuine and every
is
,
,
is
's
by
where recognized now justifying baptism as single im
a
mersion Of course baptism now generally administered by
is
, .
infusion but memorial Alcuin great zeal

of
of
sort
as
,
's
we cite the surviving rubric the current Rituale Romanum
in
by
for infant But where the custom im
of
baptism baptism
:
“
mersion obtains the priest receives the child and taking care
,
,
not harm cautiously immerges and with threefold
to
it,
it,
a
immersion baptizes saying only once baptize thee
it,
1133
.'
'I
.
.
:
instructions for Charle

of
almost routine fashion

In
set
a
magne royal inspectors for 802 reaffirmed the regulations

's
coming down from Boniface time the annual account

as
to
's
priests were render the bishops regard their manner

in
to
to
to
baptizing episcopal interrogatory

an
of
of
and 803 asked

,
the baptismal
of
the clergy what they knew and understood

go
ceremony Alcuin was his grave believing

35
804
to
to
)
.
that the triple immersion was necessary well

as
as
Roman
,
vigilance
be
Charles own the matter would maintained un

in
'
abated until his own demise we may observe from

as
814
,
(
the Council Mayence 813

, of
of
this enactment our

is
It
:
(
)
"
as
episcopal wish was your royal command that the

it
,
[
be always administered with uniformity

of
sacrament baptism
all
the parishes and conformably the Roman rite and

in
to
,
,
be
us
that this permanently preserved amongst

36
use
. "
We have indicated Alcuin care that what we term the

's
baptismal clearly
be
given the baptistry manuals and

in
form
,
ALCUIN BATTLING FOR ROME' S BAPTISMAL RIGHTS 341
without extraneous additions such as had been common in

the books of the Gallican rite . The one addition that was com
monest was the clause , “ ut habeas vitam aeternam .” Here it is
not without interest to note that about the end of Alcuin 's life
a cleric set out to produce a fresh copy of the now " outlawed ”
Sacramentary of Pippin : his production comes down to us
(MS B N
lat
in a famous book 816 that has been issued
)
for
the ritual
sickroom baptism we find the direction
In
anew
,
.
Et cum interrogas per singulas vices mergis eum tertio
in
"
aqua which would have pleased the aging Alcuin and then
,
,
”
this form much less pleasing baptizate
ill
um nomine
in
,
]
"
37
Patris Filii Spiritus Sancti habeas vitam aeternam ut
, et
et
37
.'
Thus after half century effort this battle was not yet
of
,
a
Charlemagne got out old copy Alcuin letter

an
of
won
to
.
's
Oduin and himself rewrote now questionnaire form ask
it
in
,
ing his metropolitans report writing how they and their
in
to
suffragans instructed the priests and people this matter
38
in
.
Charles here showed that he was for the rest merely
If
re
issuing Alcuin letter there one significant addition relating
is
,
's
the form
to
:
"
"
Alcuin Oduin
to
Charles Prelates
to
:
:
Et
Et
Tri Tri
sic
sic
nomine sanctae nomine sanctae

in
in
nitatis trina submersione bap nitatis trina submersione bap

Pa
et est
tizatur tizatur nomine

id
in
,
,
.
.
.
.
Filii Spiritus Sancti

39
tris
et
Besides Amalar reply already indicated several other copies

,
,
' '
s
us
the prelates that precise

of
letters have come down

In
to
of
threefold immersion all but one

as
matter
of
the need
to
the replies follow the line Alcuin had traced the sole ex
;
archbishop Lyons he had

of
ception Leidrad
as
whom
is
to
,
given the celebrated letter Magis amica

veritas librarian
.
Gregory
of
Leidrad knew and admitted the authenticity

's
But that dusty footnote discussion long for

to
letter
is
a
a
.
Wilmart has
of
gotten again shown the hand Alcuin

40
Dom
.
that whole body

of
replies
in
.“
suo
gladio feriundus esset Evangelii capiti imposuerit

ut
Cum sacrum codicem

,
,
1
"
sub eo ictum percussoris reciperet.” Vita S. Bonifacii Radboto attributa , Acta Sancto
rum , lunii , p. 473 .
2" Usque hodie animarum prosunt saluti .” Vita S. Bonifacii auctore Willibado , MGH
SS II, 351.
Interea ad indicium caritatis fraternitati tuae direxi exemplaria epistolarum Sancti
Gregorii - quas de scrinio Romanae Ecclesiae accepi . . . et plura iterum , si mandaveris
remittam , quia multas inde accepi . MGH Epist , 347. III
* The MS,
and the Wilson edition of it, The Gelasian Sacramentary (Oxford :
Clarendon , 1894) . The Holy Saturday rites in that edition conclude at p . 90 : the addi
tions made for Pentecost ,
etc
the baptismal
17 66
at
begin sect 110 that containing
.p
.,
. ,
,
.
rubric cited the text being sect 75 pp 116 Cf Edmund Bishop But
to
is
be
in
it
,
,
"
-
.
of .
316
observed that the concluding portion eg largely consists
of
Book One Gelas
)
(R
into the original book
of
Gaul and
of
forms which have been introduced such
in
,
Liturgical note Kuyper
71
be
forms No The Book Cerne
of
to
to
seems one
B
E
's
,
."
.
.
.
by
Cambridge University Press 1902 258 The latest study Chavasse
", de .p
is
,
,
A
.
.
(
)
:
gaulois
au
Les deux rituels romain que renferme
et
admission catechumenat
le "
l'
sacramentaire Gélasien Vat Reg 316 Études de Critique Histoire Religieuses
et
d
'
)
(
.pp
79
98
de
Lyon
Faculté cath Théologie 1948
,
-
.
(
)
:
The entire complexus problems touching baptism

of
the oldest Ordines and
in
5
am
by
now clarified and solidly sure established Andrieu
M
Sacramentaries
is
,
.
)
I
(
Haut Moyen Age Louvain Spic Sac Lov 1948

du
Les Ordines Romani Ordo
et ),
II,
"
(
:
XI Ordo XI
.pp
363 455 with particular reference Chapitre les Sacra

to
II,
L
,
“
",
'
-
.pp
mentaires Romains 380 408

,
-
.
"
. Ed
Wilson The Gelasian Sacramentary
86
Oxford Clarendon 1894
.p
, ,
,
.
.
(
)
:
110
Ed
Wilson
p
?
.
.
pp
17
8Ed Wilson 116

,
.
.
-
Enchiridion Symbolorum 297

,
.
of
as
This manuscript BN lat 12048 known

10
the Sacramentary Gellone still
is
,
be ,
,
80
42
unpublished Wilmart held written for Cambrai 770 RB 220 con
to
A
,
,
it
.
:
-
.
by
the prayers Puniet serially Liturgicae

52 of
de
supplied Ephemerides
is
cordance
in
43
1934 1938
,
-
(
De Antiquis Ecclesiae Ritibus

Rotomagi 1700
ed
Martène 179
. ,
),
I,
“ E
.
.
(
ut
quadragesima
13
Karolus Decrevimus unusquisque presbyter semper

in
.8
.
.
.
.
.
ordinem ministerii sui sive de baptismo sive de fide catholica ordine

et
et
rationem
,
MGH Capit
45
episcopo reddat
et
missarum ostendat
.p
,
I,
.
"
(
Baptismatis sacramentum
13
ed
Liber Pontificalis Duchesne 497 antedictus ter

,
, Cf ,
. I,
"
:
.
pontifex caelebravit Haut Moyen

du
beatissimus Andrieu Les Ordines Romani

,
."
Age Louvain Spic Sac Lov 1948 402

II,
,
.
, (
MS
of
The Gregorian Sacramentary

16
14H Wilson edition

159 Cambrai
+
A
's
,
.
57
or
Under Charles the Great Bradshaw Society 1915 London Lietzmann

p
,
),
H
;
's
.
.
, (
Gregorianum nach dem Aachener

of
edition the same codex Das Sacramentarium

pp
Urexemplar
53
54
Münster Aschendorff 1921

,
),
:
(
.p , p .
.
-
Cambrai MS
16
of
15Wilson edition 159 136 Lietzmann edition 124

+
p
;
),
,
(
16E Martène De Antiquis Ecclesiae Ritibus 179 quoted above

,
I,
,
.
MS
16
18 17
Wilson Cambrai 159 162

of
edition
+
.
(
Legationis Edictum Ut audiant episcopi baptisterium

23
Duplex presbyterorum
,
,
"
.
64
baptizent MGH Capit

p
ut
secundum morem Romanorum

I,
)
.
"
.
(
The matter belongs farther

19
on
but we cite here Epistolam vero quam beati

it
,
,
"
:
de
, de
Gregorii simpla mersione dicunt esse conscriptam epistolari suo libro qui
in
,
Roma nobis adlatus est non invenimus Alias vero omnes perspeximus
eo
libro
in
,
.
ALCUIN BATTLING FOR ROME ' S BAPTISMAL RIGHTS 343
quem ad occidentalium partium Ecclesiae pontifices vel reges scripserat. Ideo dubii
sumus , an illius sit, an aliquo huius sectae auctore sub eius nomine scripta sit. ” Al
Ep 137 : MGH Epist IV , p. 215 . The editors of MGH bear out Alcuin in confirming
that the letter in question fails in one line of the manuscript tradition : unquestionably
genuine , the letter may be consulted in MGH Epist I , pp . 56- 58.
20This letter , first published by Mabillon ( 1687) from MS Reg 1709, Museum Itali
cum , I , pars altera , 69 -76, was later re- edited by Wilmart from the same source ,
Analecta Reginensia , II ( 1923) , 170- 79 ; cf. Andrieu , Les Ordines Romani du Haut
Moyen Age , II , 283 -84 ; it may be consulted , PL 59, 399-408 .
21Cf . M . Andrieu , Les Ordines Romani du Haut Moyen Age , I , pp . 87, 136, 338, 340.
22Ep . 134, Alcuinus Magister Filio Carissimo Oduino Presbitero Salutem .
Et quia divina donante gratia ad id diutino te perduxi labore , ut sacerdotalis honoris
dignus habearis , et utinam tam eleganter illud ministres in domo domini officium ,
quam te diligenter per donum Dei erudire curavi ad cognoscendum rationabilem sacri
baptismatis ordinem , de mysteriis totius officii tibi breviter scribere volui , ut cognoscas
sanctis patribus institutum
sit
quam necessarium nihil praetermittere quod est
in
a
,
illo officio
.
Primo paganus catechumenus renuntiet maligno

ad
ut
fit
accedens baptismum
,
;
1
[
]
spiritui omnibus eius damnosis pompis

et
.
ut
Exsufflatur etiam fugato diabolo Christo Deo nostro paretur introitus

2
,
[
]
.
Exorcizatur est coniuratur malignus spiritus recedat dans locum ut
et
id
exeat
3
,
[
]
Deo vero
.
Accipit putrida
ut
et
catechumenus salem Auxa eius peccata sapientiae sale

,
[4
]
divino munere mundentur

.
Deinde symboli apostolici traditur

ut
vacua domus prisco habitatore

et
fides
ei
,
5
a
[
]
preparetur habitatio Dei

et
derelicta fide ornetur

,
an .
exploretur sepius
ur
Tunc fiunt scrutinia post renuntiationem satanae sacra

6
,
[
]
verba datae fidei radicitus corde defixeri

n
[
]
t.
Tanguntur quamdiu spiritum naribus trahat accepta

ut
et
nares fide
in
,
,
7
[
]
perduret
.
Pectus quoque eodem perunguitur oleo signo sanctae crucis diabolo claudatur
ut
,
8
[
]
ingressus
.
Signantur scapulae undique muniatur

et
et
,
9
.
[ [
10 ]
pectoris scapulae unctione signatur fidei firmitas operum bonorum

et
et
Item
in
]
perseverantia
.
sic
baptizatur
12 11
Et nomine Sanctae Trinitatis trina submersione

in
( [
) ]
recte homo qui ad imaginem

Et
sanctae Trinitatis conditus est per invoca

,
qui tertio gradu peccati

in ad
tionem sanctae Trinitatis renovatur imaginem

et
eandem
,
per gratiam resurgat

de
est consensu
id
cecidit mortem tertio elevatus fonte

,
ad vitam
.
propter gaudium regenerationis

13
Tunc albis induitur vestimentis

et
castitatem
,
[
]
vitae angelici splendoris decorem

et
Tunc sacro chrismate caput perunguitur mystico tegitur velamine

ut
14
intelli
et
,
(
se ]
gat diadema regni sacerdotii dignitatem portare iuxta Apostolum Vos estis
et
“
:
genus regale
et
et
sacerdotale offerentes vosmet Deo vivo hostiam sanctam Deo

,
placentem
”
eo Sic .
sanguine dominico capitis membrum

15
ut
sit
corpore confirmatur illius

et
,
[
]
qui pro passus resurrexit

et
est
.
per impositionem sacerdote septiformis gratiae

16
Novissime manus summo

a
[
]
per
ad
accipit allis qui fuit

ut
spiritum roburetur Spiritum Sanctum praedicandum

,
,
134
pp
in baptismo per . Alc . EP. MGH Epist
IV
gratiam vitae donatus aeternae
,
:
.
202
3
-
.
still the reception and Holy
of
Alcuin initiation included confirmation Communion
's
he
15 the original letter from which worked brings out
16
quick
to
, reference
A
[
].
linking the third emer
on
as
that Alcuin does not here insist the reason there given
,
the third day
on
gence from the font with Christ resurrection
's
:
PL
59
John 403 Alcuin
:
(
)
:
sic
Et
quo sacramento trina baptizatus
In
Et
perficitur recte Nam qui nomine Sanctae Trinitatis
in
demersione
.
.
Et
nomine Trinitatis baptizandus accedit trina submersione baptizatur recte
in
.
homo qui Trinitatis
ad
ipsam utique trinitatem trina debet mer imaginem Sanctae
.
per
se
signare illius agnoscere benefi
et
sione conditus est invocationem Sanctae

,
,
qui ima
ad
Trinitatis renovatur
eo
ciis debitorem tertia pro die resur eandem
rexit mortuis ginem
a
.
.
Das Prager Sakramentar

23
38
42
Dold Texte und Arbeiten Beuron Kunstver
,
,
A
-
.
(
:
:
62
lag 1949
p
,
),
.
.
per
24Baptismum publicum constitutis temporibus vices anno faciat Pascha
in
in
II
,
traditionis Romanae debet facere MGH Conc
et
Pentecoste hoc secundum ordinem

in
.
:
198
II,
I,
antiquus serpens de dumis Hispanici ruris
de
25Nunc iterum speluncis venenatae
et
,
perfidiae contritum caput revelare conatur sacri baptismatis catholicae con
.
.
.
.
.
.
suetudinis regulam
inmutare nitens sub invocatione sanctae Trinitatis unam
et
;
fieri debere Alc EP 139 MGH Epist

IV
asserentes mersionem 221
.p
,
:
.
.
26
Hispania
de
Tertia quoque nobis quae olim tyrannorum nutrix fuit nunc vero
,
de ,
scismaticorum contra universalem sanctae Ecclesiae consuetudinem baptismo
-
quaestio delata Adfirmant enim quidam sub invocatione sanctae Trinitatis unam
est
.
esse mersionem Videtur enim Apostolus huic observationi esse contrarius

agendam
.
Consepulti enim estis Christo per baptismum

eo
loco ubi dicit Scimus enim

in
.”
"
:
licet hoc sinechdochice sit intelligendum sepulchro

et
Christum tres dies tres noctes in

,
Possunt tres noctes tres mersiones tres dies tres elevationes designare
et
esse
,
;
, .
.
.
.
de
die
ita
et
Sicut Christus tertia resurrexit nos tertia die fonte vitalis lavacri elevati
,
Ep 137 MGH Epist

et eo
novitate vitae cum

IV
212
p
ambulemus
in
,
.
.
.
illud tempus electum formamque

27
Illum diem esse quo per similitudinem

in in
,
"
mysterii quae geruntur ipso sunt Capite gesta congruerent

ea
membris his quae

in
aquis elevatio resurgentis

IV ab
sepulturam triduanam imitatur trina demersio

et
et
,
,
.
.
.
est
MGH Epist letter may

de
instar sepulchro Alcuin citation 213 Leo

.p
;
,
,
's
's
.”
54
be consulted PL 698
in
Propterea Spiri
28
et
fides una dicitur quia similiter

et
et
in
Patrem Filium
in
in
,
,
“
et [
tum Sanctum baptizamur ter mergimur Trinitatis unum appareat sacramentum

ut
,
.”
citation MGH Epist

26
passage PL
IV
Alcuin 213 Jerome

at
p
found 496
is
,
,
's
's
,
.
The important verse

29
Ter mergendus aqua est cui gratia plena lavacri

is
, “
.”
:
23
PL 713
at
Jerome reference
is
.
's
30
Nobis vero iuxta parvitatem ingenioli nostri videtur

ut
sicut interior homo

in
,
,
“
ad
fide sanctae Trinitatis imaginem sui Conditoris reformandus est ita exterior trina
,
est
quod invisibiliter spiritus operatur

ut
mersione abluendus anima hoc visibiliter

in
,
;
sacerdos imitetur aqua

in
Nam originale peccatum tribus modis actum est delectatione concensu opere
et
“
,
:
, .
Itaque quia omne peccatum aut delectatione aut concensu aut operatione efficitur
,
ALCUIN BATTLING FOR ROME'S BAPTISMAL RIGHTS 345
137
ideo triplici genere peccatorum trina videtur ablutio convenire " (Alc Ep MGH
,
Epist
IV
p 214
,
, .
).
quam
fideliter rationabiliter prudenter haec omnia tradita sunt nobis
et
316Videtis
,
observanda Nemo
Catholicus contra Ecclesiae auctoritatem nemo sobrius contra
,
.
rationabilem consuetudinem nemo fidelis contra pietatis intelligentiam certare audeat
.
Et
ne
inveniatur sequatur probatissimam
et
scismaticus non catholicus Romanae
,
Alc EP 137 MGH Epist
IV
Ecclesiae auctoritatem 215
.p
,
”
:
, .
.
32
aliquo huius sectae auctore sub eius nomine

an
an
sit
Ideo dubii sumus illius
,
Ep
MGH Epist The letter may
be
sit
scripta
IV
Alc 137 215 consulted
in
.p
,
.
.
. :
.pp
MGH Epist
56
58
I,
Ubi
33
autem est consuetudo baptizandi per immersionem sacerdos accipit infantem

“
,
baptizat
ne
advertens laedatur immergit

trina immersione
et
et
et
caute semel
,
' ,
,
Ego caput
20
dicit Rituale Romanum Titulus
te
tantum
II,
2,
"
.
.
.
.
'
:
Ut episcopi diligenter discutiant per suas parochias presbyteros

34
eorum fidem
,
baptisma baptisma Catholicum
ut
et
et
et
missarum celebrationes fidem rectam teneant

,
intelligant psalmi digne secundum modula

ut
preces bene
et
observent missarum et
,
Capit
LL
28
tiones versuum modulentur Capitulare Item Speciale MGH Sec
I,
,
,
2
.
.
103
.p
Interrogo vos presbiteri intellegitis Capi

35
et
Baptisterium quomodo nostis
,
8
.
.
.
.
I, .
.
tulare 116 MGH LL Sec Capit 234
.p
2
,
,
.
Capit III itaque baptismatis volumus

36
ut
Sacramenta sicut sancta vestra fuit
,
“
.
singulis parochiis secundum Romanum

ita
ammonitio concorditer atque uniformiter

in
,
iugiter atque conservetur MGH Conc 261
p
ordinem inter nos celebretur
I,
."
)
.
.
(
.
.
816
Angoulême
ed
Sacramentary Cagin La
of
37MS Sacramentaire
),
,
N
B
P
.
.
(
Gélasien Angoulême Charente 1918 138

,
,
d
f.
.
' '
)
38
Charles communication seen Amalar reply Venit enim epistola serenitatis

in
is
's
"
:
vestrae qua scriptum erat qualiter nos vel suffraganei nostri ecclesiis Dei
in
in
,
pp
presbiteros populum nobis Deo commissum docuissemus MGH Epist
et
V
,
a
.
."
Hanssens Amalarii Episcopi Opera Liturgica Omnia

44
242 now also Città

M
;
(
-
J.
.
post Vat 1950 III 269

71
del Vaticano
Bib
,
,
,
A
-
.
)
:
III
39Cf MGH Epist 242 Hanssens Amalarii Opera Lit 270 Magnus
of
Sens
V
,
,
IV IV 35 ;
,
;
.
pp
MGH Epist Episcopus quidam MGH Epist

IV
IV
534 535 Maxentius

, .p
,
,
, , ;
;
-
.
105
PL
Aquileja MGH Epist Amiens De Baptismo

92
of
of
537 Jesse 789

p p
,
,
;
-
.
40Leidrad MGH Epist 539

,
du
41A Wilmart Un florilège Carolingien sur symbolisme des cérémonies

le
,
“
.
79
baptême Analecta Reginensia 1923 170

”,
),
2
(
-
.
GERTRUD VON LE FORT AND
A NEW PERSONALISM
By ALCUIN HEMMEN
INpresented
von
Le
the fiction of Gertrud Fort philosophy
is
a
might answer some the contemporary
. of
which
cravings
for fresh objective values Detesting ethical
recognizes problem evil and presents
of
relativism she the
,
ontological view life She has something say

an
of
to
those
to
.
of
Americans who have allowed the false notion infinite
progress replace the belief that man finite sinful and
is
to
"
)
that his destiny does not lie wholly his own hands
in
."
of
An expression Le Fort philosophy found
be
in
to
is
's
Die ewige Frau her treatise woman Although
on this was
,
.
not written until 1934 the hub the wheel her literary
of
it
is
in
,
production her various novels and stories are many spokes
so
;
.
will present digest We
this work and then analyze some
of
a
I
light
of
of
her fiction the this presentation

in
.
OF
DIGEST DIE EWIGE FRAU

"
"
of
Certain ideas dominate this treatise the necessity the
:
self surrender the creature the creator which symbol

; of
to
is
-
by
ized woman the virgin significance guaranteeing the

in
's
dignity spiritual inter

of
of
the human person the necessity

;
of
course between spouses the emancipation women the role

;
spiritual motherhood
of
society
in
SURRENDER
Here says Le Fort our question concerns itself with the

,
metaphysical aspect with the feminine

as
of
cosmic woman
,
-
its
its
mystery with religious rank origin and end God

,
in
.
a
This demands departure from the subjective the quest and

in
emphasis upon the objective for religion begins only where

an
,
GERTRUD VON LE FORT AND A NEW PERSONALISM 347
self -willed subjectivism ends. The meaning of the metaphy

sical mystery of woman is found in self -surrender , a motive
, all
which pulses through creation Wherever woman her
is
.
Religiously
or
self spouse mother there she
as
surrendered
is
,
.
professed women who take virginity are mothers
of
vow
,
,
a
spiritual being surrendered
of
This condition
sense
in
is
.
a
externally symbolized by the veil and
its
actualization emits
,
mystery
of
ray
of
the eternal woman
a
.
abandoning self surrender and endeavoring
In
assert
to
-
themselves contemporary women become essentially un

,
womanly and necessarily fail contribute toward the com

to
mon welfare frustrating nature plan with respect

In
to
.
bearing and rearing children they threaten their era with 's
,
misfortune The prostitute exemplifying the most radical

,
.
of
departure from this proper metaphysical order
no
things
,
longer serves the spirit of
love and humil
in
coconstructor
as
a
ity but destructive agent avenging itself As absolute

as
.
a
. of
sterility she symbol mistress she signifies the

as
death
is
,
a
of
reign brazen corruption

woman possesses tremendous signifi
of
The veil symbol

as
a
All great forms feminine life show woman veiled

of
cance
, :
.
the bride the widow the nun When woman drops her veil
,
culture indicates widespread havoc Women

of
the barometer
.
who depart large scale from their cosmic role are more
to on
a
Western culture than the Bolshevik proletariat

of
menace
a
and represent the true expression modern godlessness

of
, .
Good mothers are needed biologically and spiritually and

women fail the first they automatically fail the second
in
in
if
be .
Their influence however spiritualizing culture must

in
,
cooperative rather than individualist lest they fall into that

,
presumptuous faith self which the peculiar masculine

is
in
our secular period and the explanation

of
of
its
illusion
failures
.
Man history and woman appears

of
bearer apart
is
the
,
of ,
some exceptions only the timeless plenitude living

or as
from
,
silence which accompanies supports his voice Does the

.
power of surrender of the cosmos — for this was the feminine

mystery - mean perhaps sacrifice also in the sense of renuncia
tion of historical existence ? On earth does the religious
signify also the powerless ? Does it signify that
its
kingdom
not
of
this world
is
?
our day accomplished
of
Criteria historical value have
in
volte faceThe period just past idolized the great individual
.
a
without considering the worth the individual personality
of
.
The present epoch inclines toward stressing the value of the
superpersonal the whole group
of
devotion the interests
in
to
.
longer
of
historical worth personality but
no
The new test
is
dedication From this new standpoint the significance
its
of
.
the forces they yield
of
the sexes historical life that
in
is
,
is
,
be
examined afresh
to
Man exhausts himself he gives himself his

his work
in
in
;
endowment woman transmits life and the blood heritage
;
.
She does this veiled manner that she loses even her own
in
so
name The great stream all the forces which have shaped
of
.
and will shape history flows through the woman who bears
no
other name than mother

.
OF
VIRGIN GUARANTEES DIGNITY HUMAN PERSON
The question
of
as
woman solved far motherhood

as
is
is
concerned by nature itself The really grave problem involves
.
not the mother but the unmarried woman Our time holds the
.
naïve conviction that the unmarried woman potential wife

is
a
positive sense recognizes the unmarried woman only

in
of it
,
a
-
the embodiment maidenly expectation Negatively she

as
,
.
regarded the disappointed spinster

or
is
as
what still worse

is
—
bachelor girl
as
the contented Thus the unmarried

-
"
.”
woman considered only passing situation

of
the victim
is
as
a
or
of
tragedy But what involved here not merely

is
is
a
condition but value which persists also the tragic What

in
a
negatively considered the term unmarried signifies positively

,
considered the virgin

is
.
the
Substantial proof of idea that the virgin stands forth
as
temporary
of
of
not tragedy but symbol
as
victim worth
a
a
and power could drawn from Christian dogma from his
be
,
tory myth twofold difficulty however confronts
and art
,
,
A
.
our time this acknowledgment Our thought no longer
in
is
.
theocentric but anthropocentric not considered
as
and man
of is
,
individual but generations But
an
as
link the chain
in
.
a
of
as
virgin does not act link the last person
as
the such the
;
a
generation she ends the chain She does not stand the
in
advancing earthly infinity but remains
.
the unique
of
line
in
apparently finite moment of personal existence On this
and
.
account she requires belief final worth the person
of
the
in
in
himself worth which not be sought the isolated per
to
is
in
,
a
sonality other words the virgin concretely illustrates the

In
,
.
religious exaltation and affirmation
of
. of
the value the person

God alone
its
ultimate relation
in
to
mothers pass the history forming abilities genera

, If
on
in
-
guar
by
virgins possibility making history
of
tion assure the

the
anteeing the integrity human person The virgin fore

of
's
going marriage and motherhood
of
assert the value the
to
person elevates both wifehood and motherhood fact mar

In
of ,
.
riage unstable without the state vir

be
state would
as
a
As
be
ginity nor would motherhood protected without

, of it
;
marriage and virginity are anchored the mystery love

in
the one having the parties the object the other God they
as
the individual person

of
are both anchored the worth

in
WOMAN SPIRITUAL CONTRIBUTION CULTURE

TO
'S
with the polaric

of
This section the work concerned

is
potentials creating As
of
man and woman culture the

in
so in
.
physical realm the mysterium caritatis generates life also

,
of
the spiritual cultural We are are treating here the con

in
"
.
-
jugal character culture We are not interested physical

of
in
.
”
reproduction but sanctifying power the mutual love

of
the
in
two persons with the spiritual responsibility for the

of
of
one
,
other on the way of salvation . Man and wife must not only
be one but also one spirit.
flesh The mysterium caritatis
denotes also a spiritual creative mystery wherein the woman
is the spouse of the masculine spirit. Examples of such fruit
ful unions of spirits are Dante and Beatrice , Michelangelo
and Vittoria Colonna , Hölderlin and Diotima , Goethe and
Frau von Stein , Richard Wagner and Mathilde Wesendonk
Woman as the spouse of man 's spirit implies that she is the
other half of being in general. Even for spiritual creation
the Biblical expression that man must " know ” woman is
valid . He knows in her the other dimension of human being ,
and this spiritual knowledge gained by experiencing polarity
produces totality . Fullness of creation dawns for the mascu
his
line counterpart as he beholds the face of beloved
.
Woman contribution again surrender which here
is
is
,
's
revelation gift which the surrendered woman whatever
in
,
a
brings dowry Here lies

as
as
form the man half world
,
.
a
a
woman part the spiritual cultural creation
; of
man
It
is
in
.
's
again veiled revelation Beatrice the beyond the revela

in
,
a
veiled that man believes that he receiving

so
tion less the

is
is
woman than his own picture Only comprehension of the

in
.
other person does the capacity for self expression come
;
-
performs the function

of
woman then mirror Great authors

a
came know themselves completely woman love This

to
in
.
's
explains the striving for spiritual association with certain

a
women which bestows this peculiar dowry

on
men
,
.,
g
e
.
Weimar the Schlegel women and Rahel

of
Duchess Amalic
,
von Varnhagen
.10
of
the virgin guarantees man the final solitary value cul

, If
ture the person his spouse guarantees for him the coopera
,
half the world As she redeems the life

of
of
tion man from

.
his solitude she pulls

him spiritually outside the bounds
so
,
the feminine the anony

of
of
his person
From the presence
.
every great creation can

be
mous element which resides

in
discerned
."
This spiritual creative process between the individual man

of genius and woman repeats itself in all the social forms of

cultural life. This truth extends also to the Catholic religious
orders of men and their feminine counterparts . A spiritual
mystery of love existed between Francis and Clare, John of
the Cross and Teresa of Avila , Francis de Sales and Frances
de Chantal. 12
Our time needs a rebirth of cultural opportunities in social
life . This will come about through a return of spiritual inter
course between men and women on all the levels of social
relations — common work , friendship , and marriage . The
cultural significance of society lies in the intellectual -spiritual
association of the sexes . An example from history of such a
desirable relation is Herder in the Roman circle of Angelica
Kaufmann .
EMANCIPATION OF WOMEN
The mysterium caritatis can degrade . We stand at the end

of a period which tried to emancipate women but in reality
made her position less dignified . In aping men , women lose
men 's respect. The mystery of love implies reverence , which
is another name for the veil motive . When the feminine spirit
is absent , so is the religious spirit , which is in the first instance
humility .
In the medieval cathedrals men , like women , were willing
to become anonymous . In the lordly majesty of those sacred
edifices we recognize the genius and ultimate significance of
anonymity . 13 Woman represents the anonymity of God and
one side of creative activity . The significance of the anony
mous in a culture is related to the religious significance of
woman . This is what Léon Bloy means by " the more a woman
is virtuous , the more is she a woman ." 14
Woman must embody the unseen values . The relation of
Christ to the Church should in a sense prefigure the relation
of man and wife, and she should also be the spouse of Christ .
This belonging to God should deter woman from excessive
surrender to man . Unfortunately such excess has occurred

on a widespread scale and accounts for the low position of
woman in aour day , position which too often becomes barren
man When woman departs from the divine
its
in relation
to
.
plan her relations with man she goes
to
in extremes either
,
falling victim his lust
or
denying him every sexual pleasure
to
.
SPIRITUAL MOTHERHOOD
spiritual
an
of of
What society needs women appreciation
in
is
motherhood What have been called professions women
.
spiritual motherhood And the single

as
should be considered
.
woman should engage works giving expression not
to
in
it,
substitute for natural motherhood but realization of
as
as
a
a
of
the innate maternal desires every real woman There
.15
is is
such thing rights professions but there
no
women
as
to
,
's
right upon women

The absence maternal
of
of
children
a
desire and anticipation marrying women reveals deeply

in
a
tragic situation our time
no in
As there special consecration for physical mother

is
hood attain fulfillment

since mothers their children
in
so
,
,
special spiritual
no
there consecration for motherhood

is
.
Woman like the Church working principle There
co
is
,
-
a
.
fore the Church does not entrust the priesthood woman
to
,
,
because would nullify her real significance which
it
is
,
brought out by the veil

.
by
An
Le
analysis Fort shows the

of
of
three works fiction

of
recurrence
of
some these ideas

.
DAS REICH DES KINDES

16
'
“
this short medieval legend the powerful faction

of
In
the
Conradians depose the elderly Emperor Charles the Fat
,
. of ,
place
he
because without issue and his stead Arnulf

is
in
,
Karantanien the only other Carolingian upon the throne

,
The Conradians have vowed not until the

to
touch women
kingdom is restored , which is possible only by Arnulf 's

having a legitimate heir. A bastard and progenitor of two
illegitimate sons , Arnulf dashes out of the cathedral without
anointing, as his spouse , Queen Uta , remains. He
lets
her
and her supporters the Conradians wait many years for
of an
,
,
heir Finally after futile effort arrange the succession
to
a
.
his older natural son Arnulf fever has intercourse with
in
,
a
Uta
.
The Queen blossoms like rose during her pregnancy but
,
the King noticeably ages When he becomes a
of
, ill
the men
.
Zwentibold the bastard claimant the throne appear and
to
,
shout Make room here comes the future king They justify
,
,
“
!”
by
of
their brazen attempt denying that the child Uta was
begotten by Arnulf As the old custom having
of
seventy two
-
.
upright men swear that Uta has always been honorable
is
invoked and the opposition counters that without Arnulf
,
's
word all other oaths are useless the sick King rallies and
,
acclaims his and Uta son Shortly thereafter Arnulf dies
,
.
's
cliques quarrel for the guardianship

. of
and ambitious the
child while enemies invade the kingdom and destroy it
SYMBOLISM DAS REICH KINDES

IN
DES
"
“
When the Conradians are faced with the unpleasant task

delivering their cousin Uta the gift King Arnulf
of
of
, ,
to
which implies becoming the King mistress

of
acceptance
's
once something different about the fair

, at
the reader senses

go
maid Two brothers Udo and Gebhard her room but

to
,
,
.
under the scrutiny her clear eyes their tongues are tied
of
and they are filled with fear The Liutpoldiners the opposing
,
.
political faction marvel while the Conradians simply admit

,
that impossible suggest anything dishonorable Uta

it
is
to
to
When Conrad the youngest

of
the three cousins stands before

,
,
he
Uta cold sweat breaks out thinks himself

on
him and
to
,
,
a
This maiden will never be mistress she can become only

of ,
a
“
queen This spellbinding power the virgin disarm

to
7
a
!"
those who would rob her of her glory is what Le Fort else
where speaks of as the inviolability of the virgin . This
particular quality more than any other endows the virgin with
great natural dignity .
Queen Uta plays with the children of Regensburg for
years before she has any children of her own ; in doing so
she exercises a most beneficial influence by her spiritual
motherhood . As years pass , and Arnulf fails in his duties as
Uta ' s husband , the Queen ' s relatives , the Conradian faction ,
clamor for an heir to the throne. General knowledge of the
fact that the royal marriage has not been consummated
renders the position of Uta more difficult . She gains emanci
pation from her state of humiliation by surrendering herself
to her errant and proud husband . Although Uta endures
further humiliation when her enemies deny that Arnulf
fathered her child , her honor and dignity are at last
vindicated .
“ DIE OPFERFLAMME ”
Le Fort ' s very curious little narrative thirty

a1
In 1938 of
eight pages , Die Opferflamme , appeared . Using a highly
interesting psychological experience which repeats itself as
the vehicle , Le Fort again exemplifies a point in her phil
osophy which has very broad sociological significance .
brief resumé of this ostensibly autobiographical dupli
A
cation of an experience must first be given . When the narra

tor was seventeen she was walking alone in Rome one day
when she suddenly noticed that someone was following her.
At length she went into a church , where she summoned up
sufficient courage to stare coldly into the face of her pursuer .
To her surprise was a man past middle age who seemed
he
grief- stricken the point of becoming demented . Suddenly
to
a ray of reposeful joy flashed into his countenance , and after

exclaiming , " Angelina , I thank you , " he turned and left the
church . The narrator had been mistaken for the departed
Angelina , and by her physical resemblance she had restored

the bereaved one to mental equilibrium .
Approximately twenty -five years later the narrator is again
mistaken for a departed friend of a mentally sick person . A
Russian author confined to a Swiss sanatarium approaches
the narrator when she visits a friend there and asks her to do
him a favor . He wants her to translate Rus
something from
sian . Much to her surprise it is not one of his works but
the letters of Maria Paulowna , whom in the mind of the
patient the narrator resembles . Maria is dead , having fallen
a victim to the Bolshevist terror.
The narrator of Die Opferfiamme is reading these letters ,

the
reading glass out the sun She lays

of
with aid in them

,
.
a
aside and places the magnifying glass top of them

on
She
.
sits reverie Of sudden she violently awakened from
in
is
is by a
.
the flaming manuscript
of
her daydreaming the Russian by
author patient completely consumed the tongues
of
of It
.
fire The sight this flame brings the Russian back perfect
to
.
sanity his full personal dignity

to
,
What the symbolism

of
It
this narrative goes back
of to
is
which Le Fort treats

of
that section Die ewige Frau

in
significance the virgin guaranteeing the dignity and

as
of
the
of
worth the individual human person this little story

In
of .19
virgin
one who stands the generation who
at
the end
it
,
is
a
restoring mental health

at
instrumental different times

is
in
and under slightly different circumstances two different

to
persons
.
DIE MAGDEBURGISCHE HOCHZEIT

"
"
Le Fort presents
of
this novel dramatic treatment the

in
intensely tragic siege Magdeburg

of
Before Generalissimo
.
Tilly
of
open he can carry out

lie
two courses action

1
(
)
:
the imperial edict and demand religious subjection from

can
he
Magdeburg
of
or
obtain delay the edict resti

in
,
(
)
a
2
unite with Magdeburg regardless religious dif

of
tution
,
ferences ,
and oppose the Swede , Gustavus Adolphus. After
a difficult struggle Tilly chooses the second course , but
influential persons fail to cooperate with him . Tilly 's chap
lain , a young Jesuit, does not obtain a postponement in the
execution of the edict of restitution ; the Lutheran pastors,
represented by Bake , preach resistance against Tilly and his
Catholic forces ; the impetuous subordinates of Tilly brook
no delay . The result is that Magdeburg perishes with neither
side winning .
In addition to the siege of Magdeburg , there is also
romance in the story . The action of this historical novel of
1630 is, therefore , twofold : the wooing of Erdmuth Plögen
by Willigis Ahlemann and the rival wooing of the city of
the
Magdeburg by the Catholic forces of Emperor under
General Tilly and by the Lutheran forces under King Gus
tavus Adolphus
.
SYMBOLISM DIE MAGDEBURGISCHE HOCHZEIT

IN
“
"
Several motifs are traceable Die ewige Frau Self
to
.
assertion the opposite
of
self surrender leads the destruc

to
,
,
-
tion Erdmuth Plögen forsakes self surrender

its of
both sides -
.
and allied virtues and asserts herself thus falling into

,
excessive pride and

its
allied vices
.
Surrender the part

must proceed from the
of
woman
on
right motive and must be not merely passive but active

if
it
attain full regenerative actuality Then love

its
it
is
to
,
is
it
.
a
all
as
dynamic love that can surmount obstacles and such

, "
“
performs very important role society

In
this story
it
in
it
a
, .
Frau Bake wife of the Lutheran pastor who represents

is
Le Fort ideal devoted wife and mother

In
domestic
,
.
's
obscurity where she surrenders her name and her person

to
her spouse who regards her his equal and helpmate

as
,
reposes her true glory

.
similarity between Willigis and King Arnulf

of
point
of
A
Das Reich des Kindes might be mentioned both bear

;
an the
evidence to Le Fort 's indebtedness to philosophy
of
Troeltsch and both demonstrate concretely idea expressed
Die ewige Frau Both Willigis and King Arnulf busy
in
.
themselves with affairs the neglect their own
of
of
state
to to
domestic happiness This seems be fairly common trait
a
.
of
whether their excessive interest be affair
an
men state
in
,
or
some other
.
God and the soul which

In
the relation between the
is
,
mystical marriage patient love
humble the absolutely
is
,
as
requisite attitude Pride can achieve everything
,
is
.
"
“
Erdmuth sadly discovers the suggestion
of
the devil and
,
,
cannot but lead destruction The world needs more people
to
.
of
the type Frau Bake whose life glorifies God

of
humble
,
in
patient love and renounces Satan who would glorify man
,
and his accomplishments By implication Le Fort asks where

.
man has arrived his pride Man the atomic age stands
in
in
.
engulfing Only
at
of
all
an
the brink abyss sudden return

a
-
hearing following humility

of
and the word God

in
to
can
save society
.
Although Le Fort only incidentally throws light on

his
worthy Had the Emperor
of
torical fact her position note

is
or ,
restitution forty years per

of
revoked postponed
the edict
,
haps Magdeburg would have capitulated without the slaugh

twenty thousand people
of
of
its
ter
.
why particular time chooses

of
The question
an
artist
is at
a
particulartheme from always challenging one

history
a
Why 1937 and 1938 did the 1630 slaughter Magdeburg

of
in
appeal Gertrud von Le Fort Did she discover parallels

to
between Magdeburg
of
the Thirty Years War and Germany

of
1938 between the Edict Restitution and the Treaty

of
of
,
Versailles After all was not the economic collapse induced

it
?
by war reparations which drove Germany into Hitler camp

's
Magdeburg into Falkenberg camp

as
the Edict forced

In
?
's
the period between World War and 1933 was not Germany
I
Magdeburg courted
by
comparable opposing powers

to
And was not Hitler another Falkenberg usurper power

of
,
a
and military dictator ? All these questions can be answered

a
in the affirmative . Itmust be remembered that Le Fort 's book
the
was printed by Insel Verlag Leipzig when
in
1938
,
in
-
Nazism censorship was most rigid and anything but care
,
's
fully veiled allusions contemporary conditions would have
to
cost the novelist dearly
of .
The regimentation thought and religion attempted by
Falkenberg when he ordered Pastor Bake the preach
to
Swedish accord might easily refer Hitler
efforts dictate
to
to
's
the Church Germany Le Fort merely reflected the
to
in
.
official Catholic thought
more outspoken reference Nazi rulers lies . Willi
in
to
A
gis psychological recriminations against Magdeburg new

'
's
regime He had endeavored rescue his native city accord to
.
ing his ability and

of
the best return finds himself barred in

to
His thought runs follows What
as
from his home town
:
.
"
government
of
longer distinguish
no
sort that which can
is
subjects from evil designs Such

its
the good intentions

of
a
regime ought not Magdeburg such
be
I at
tolerated But
to
a
!
one now power and consequently must depart from

is
in
my dear native city Here Willigis speaks for the thousands

20
.'
'
who had flee from their country under Nazism

to
.
be
of
final question should the holocaust
In
asked
A
Magdeburg did Le Fort foretell the defeat and destruction

Germany World War The writer thinks that she II
of
in
might have been consciously prophesying

.
XXI
32
23
1Editorial Untragic America Life 1946

.p
,
,
, ,
”,
,
.
)
(
“
12
Fort Die ewige Frau

Le
2Gertrud von
p
,
.
.
25 20
8Ibid
.p . .p pp.p .p .p
., ., ., ., ., ., ., ., ., .,
. .
41bid
. 33 27
BIbid
- .
34
bIbid
.
.
42 . 37
Ibid
?
8Ibid 41
p
Ibid
'
pp
12 11 10
65 . 62
63
Ibid
.pp .
.
-
63
Ibid
.p
67
Ibid
-
.
131bid., p. 74 .
14Ibid . , p . 75 .
151bid . , pp . 127- 28.
16Appeared in 1934 and was published by A. Langen and G . Müller in Munich .

Die Opferflamme and Die magdeburgische Hochzeit both were published in 1938 by
the Insel - Verlag in Leipzig . Excellent studies of Le Fort 's earlier creative work
have been made by G . H . Danton , “ Gertrud von Le Fort ,” Books Abroad , XIII
( 1939) , 283 -88 , and Anna Hellersberg -Wendriner , " Women and the Modern Crisis , "
Commonweal , XXVII ( 1937) , 67 -69 .
17Gertrud von Le Fort, Das Reich des Kindes , p. 19.
18Die ewige Frau , pp . 37 ft.
191bid., p. 42 .
20Gertrud von Le Fort, Die magdeburgische Hochzeit , p. 155.
THOUGHTS FROM LORD ACTON
By AELRED GRAHAM
URNING the pages of the two admirable volumes on

Acton 's political thought recently published by the Vi
king Press ,' one is struck by the contemporary relevance
of it all. Quotation is often more profitable than criticism .
Accordingly , in what follows, Acton has been allowed to
speak for himself , either directly or as ably presented by Mr.
Fasnacht . “ The rights of man on earth are the consequence

of the rights of God in heaven .” “ Conscience cannot prevail
in politics without science ." " Political Science is in its
infancy ." These, in one way or another, are Acton 's leading
themes .
It was from America that the plain ideas that men ought
"
to mind their own business , and that the nation is responsible
to Heaven for the acts of the State . . . burst forth like a con
queror upon the world they were destined to transform , under
the title of the Rights ofMan .” “ The injunction 'Render unto
God the things that are God 's' was the true inauguration of
freedom and the repudiation of absolutism . ” “ All liberty
consists in radice in the preservation of an inner sphere
exempt from State power . That reverence for conscience is
the germ of all civil freedom , and the way in which Christian
ity
That liberty has grown out the distinction

of
served
it
is
,
.
of
is
separation word Church and State

It
bad
is
.”
“
)
a
(
liberty acknowledged principle not liberties obtained

as
,
a
by
compromise and concession that generates toleration

,
."
developed conscience claims more liberty and can use

,
A
“
The more developed the more free The Fathers did

it
.
.”
not fully political consequences Christian

of
understand the
By
by
Douglas
on
1Essays Church and State Lord Acton Edited and introduced

.
Viking Press Pp
E 00
. vi
Woodruff New York 518

,
G $
. .6
.
By .
. .
:
Sir
An
by
Acton Political Philosophy Analysis Fasnacht Foreword

's
. .
, .
.Pp
Viking Press
00
Harold Butler New York xiv 265

.M
,
.G
,
C
C
.B
K
$
4
.
.
.
.
:
361
THOUGHTS FROM LORD ACTON
Middle Ages
of
ity which was the business the evolve
it
to
,
.
quite wrong but not heretical give the State sin
It
to
,
,
is
a
“
ful origin like war

The State which freedom would
in
,
.”
“
sufficiently secured against the government and against
be
the people ideal England the only example
of
the first
is
is
.
.”
According Acton the American Revolution established
to
a
pure democracy democracy its highest perfection armed
—
in
,
“
and vigilant less against aristocracy and monarchy than

,
against Whilst England was

its
own weakness and excess
.
admired for the safeguards many
of
with which the course
in
,
had fortified liberty against the power
of
centuries the
,
it
Crown America appeared still more worthy
of
admiration
,
of
for the safeguards which the deliberations single year
in
,
,
a
had set up against the power
of
own sovereign people

its
it
.”
The French Revolution Acton wrote was the unsuccessful
,
attempt apply American principles Europe The

of to
to
.
"
of
Democracy the rights
as
essence others one
to
esteem
's
own was not only Stoic glorious sanction from
It
received
a
.
Christ
."
Gallicanism and Ultramontanism both professed repre

to
“
of
liberty
by an
sent but the both belonged age absolute

to
;
power One system was the instrument which absolute

.
by
monarchs extended their power over the Church whilst

,
the other the same principle was introduced

of
absolutism
into the Church herself Both were expedients by which
.
ecclesiastical liberty was curtailed and authority made

,
superior law There are two things which specially

it
to
.”
“
behoves every Catholic engaged controversy observe

in
in
to
his treatment that the discussion ought be

of
adversaries
to
:
of
converting repelling
of
means them from error instead

,
a
from truth by the fault

of
no
its
them defenders and that

;
personality should scandalize them by occasions

or
bitterness
Authority can only condemn error validity
of
sin
its
is
;
.”
“
not destroyed until refuted

it
is
.”
We must have the power argument and

of
confidence
in
“
give victory truth An error like disease must

to
reason
to
,
a
.
be brought to a crisis ; it must be developed by argument, not

smothered . With every undeveloped error , some truth is lost .
In order that it may do part good
its
the world and aid
of
in
,
promoting truth helped logical results
be
its
must
on
it
in
,
to
and made show itself all its deformity The principle
in
to
.”
“
independent inquiry within the bounds and for the promo
of
,
our pride and our duty
of
tion the Catholic faith
is
it
,
to
,
maintain the more because the obloquy we thereby incur
;
shows how urgently such advocacy needed Speaking for
is
.
party ourselves we naturally excite the dislike of all par
no
tisans Doubtless we shall incense many soothing prejudices

.
and contradict many cherished opinions and shall continue
,
all who
of
objects aversion are more attached persons

to
to
than principles habits than ideas Whoever defies
to
to
to
,
of .
prepared for the clamour worshippers
be
idol must
its
an
;
nobody who assails folly and error surprised being
at
is
will come
by
or
as
an
no
answered falsehood insult
It
a
.”
surprise that Acton did not always succeed ingratiating
in
himself with everybody
.
NEW BOOKS
A TREASURY OF Early CHRISTIANITY . Edited with an Introduction by Anne
Fremantle . New York : Viking Press . Pp .
xiv
00
625
$
6
.
.
.
of
The accomplished Editor this massive and well printed volume deplores
-
of
of
the general ignorance among Christians the abundant literature the
by
early centuries and has sought remedy this situation producing com
to
a
six
prehensive anthology
of
that literature The book covers and half cen
a
.
St
St
turies beginning with Clement Rome and ending with John Damas
of
,
.
All presented English
an
cene the extracts are translation and the
in
,
.
translations are for the most part workmanlike and readable There are
a
.
of
few however where choice has been made
cases relatively antiquated
,
a
of be
may not successful with the modern reader

so
version which
.
accomplish
by its
The very conception this enterprise was bold one and
,
a
ment must have entailed considerable labor was inspired the convic
It
.
of
Early Christianity should
at
be
tion that the literature known least
in
—
part the modern Christian and that nevertheless almost inaccessible
to
—
is
it
,
,
Migne formidable Patrologia that "
of
behind the cliff wall say
to
382
in
,
,
is
's
”
of
large volumes Greek and Latin texts What are we the final
of
think
to
.
of
result the Editor labors

say ?
's
general we would emphatically that we very greatly admire the

In
comprehensiveness and true catholicity this anthology ranges widely

of
It
.
its
within chosen period and while taking special notice the acknowledged
of
,
by
or
any means neglect the lesser writers
of
Fathers the Church does not

,
any important anonymous documents

of
Account has been taken also such

.
are
Tacitus and Pliny the Younger

as
pagan writers that we given the

so
,
testimony which they bear Early Christianity Nor the anthology exten
to
is
.
for
of
sive only time covers also wide reach space finding extracts
in
room
;
,
. it
a
St
not only Ephraem the Syrian but also from Patrick

St
from and the

,
its
Bede All this Editor

as
truth what
as
Venerable much say that

to
in
,
is
is
it
.
Treasury Early Christianity give the attentive

of
calls should reader

It
it,
a
very good idea the variety and interest which Early

of
of
the literature
a
Christianity produced and the same time some considerable acquaintance

of at
,
with the history and spirit the Early Christians

be
And we would dis

so
.
posed that the Editor has very largely achieved her purpose
to
affirm
.
Having we may express opinion

be
an
that we
so
much allowed
to
said
,
of
our perusal
of
It
have formed the course the book this that the

in
is
,
.
of
pieces Christian literature which fare best this anthology are those short
in
full Outstanding instances are the authentic

be
itemswhich can reproduced

in
the Martyrs
St
, St
Polycarp
no
Acts Justin
or
of
of
These are mere

,
a
.
extracts but documents complete themselves and they tell full story
in
.
At the other extreme , and far different in respect of the fate which has befallen
them in this anthology , are the major writings of the Fathers of the Church :
writings which cannot be anthologized either easily or successfully . And so —
it is our opinion — the Fathers do not fare very well in this book , although
the extracts given from them may whet the reader 's appetite
for
more and
in
that way further the Editor Her practical way
of
purpose dealing with the
's
.
resistant quality those major works which we have mentioned general
of
in
, is,
,
for
all
neglect and present the Fathers their letters which the
to
to
them
in
,
dogmatic teaching that they may contain have yet about them personal
As
quality that more likely interest and attract the modern reader she
to
is
the
St
puts the matter one place Jerome dignified attempts cuff
to
in
's
“
his
by
loutish young Augustine back into place are only equaled Augustine
's
of
snide needling the crusty old translator
.”
Of all
of
illustration the above remarks we would add these details

In
.
the
are St
Augustine gets the largest share
of
or
Fathers whether East West
,
,
.
his
of
this book We calculate that there sixty pages extracts
in
from
.
his
St
writings nearest competitor being Gregory the Great with some thirty
,
.
the
of
St
pages But notice the character extracts Augustine contribution
.
.
.
's
his
six
St
letters and something less than four pages from Confessions
is
.
.
Gregory
six
contribution very similar letters and some extracts from his

is
's
Pastoral Care and Dialogues These details will give
of
an
idea the nature
.
do
this anthology the greater Fathers are concerned But we not
so
as
of
far
.
wish overstress this point for we fully realize the problem with which the
to
Editor was and are inclined the view that she has taken the only
to
faced
practicable course We hope that her book will not only give pleasure and
.
its
profit itself but will persuade readers seek further acquaintance with
to
in
the literature which illustrates

it
The book large admirably misprints We would

as
free
—
from
is
is
it
_
.
the
of
St
suggest that clause which speaks Irenaeus issuing bulletins on

in
"
.
his
12
of
long trek martyrdom the Saint intended Ignatius Antioch

to
(p
is
)
.
.
”
Warrington England ABBOT Justin McCann

,
.
By
The SHIPWRECKED Graham Greene New York Viking Press Pp

:
.
.
00
244
$
3
.
.
.
old
by
The Shipwrecked
an
title for book Graham Greene

is
new
It
a
England Made Me Why republished

as
appeared
it
1935 has been

is in
in
.
America not immediately evident However when one stops think

his to
,
,
.
significant
as
Greene work recent years has been make

so
earlier
to
also
in
's
books worthy
of of of
reissue and examination

re
-
his
The style The Shipwrecked shows that even early work Greene
in
was master English prose But the tale itself lacks depth and that essen
a
.
all
The Ship
of
tial quality first class stories interest What happens

in
—
-
.
NEW BOOKS 365
wrecked is not important and , hence , not very interesting ; and no amount of
can
Greene cleverness make For want
so
those however who know
it
be to
,
,
.
Greene was he the beginning this frail narrative will
as
have taken
to
in
into account
.
for
The story brief Kate Farrant works the tycoon Erik Krogh
is
in
.
up
Gothenburg She wants her brother Anthony stop wandering and down
to
.
the world settle down near her She gets him position the Krogh busi
to
in
,
a
.
ness organization which large Anthony tries this for little while and
—
is
,
-
. .
his
His suggested
on
starts travels again death rather
—
then soon than
is
job
up
as
stated The result that Kate gives her and starts wander just
to
is
.
fragile story
It
her brother had done There not much substance and

is
is
a
.
.
not much interest but the Greene touch
is
there
;
.
rid
Samples He was more than her brother

of
She could not herself him
;
:
"
.
he
was the ghost that warned her Look what you have escaped He was all
he .
.
the
she
experience she had missed was pain because had never felt pain
;
him
for
except through despair disgrace He

he
the same reason was fear

;
.
was everything except success
."
.
.
The umbrellas passed like black drippbing seals

"
."
I .
.
Minty cup like any

of
of
said rather have coffee don form
,
'd
a
'I
"
't
strong drink No moral objection but my stomach won
the It
stand was the
it
,
.
.
't
ten
ten
operation had years ago almost exactly years ago August twenty
,
I
hung
of
de
Jane Frances Fremiot Chantal widow

St
first The feast

,
I
.
.
between life and death for exactly five days always put my recovery down
I
.
Zephyrinus
In St
to
.'
.
such passages and there are many more like them you have the authen
(
Greene with original characterization

of tic
strong figures
of
speech and dash

,
a
all the
liturgy the latter irritate the worldly and please pious For those
to
to
—
will Others will complain that

do
do
who like Greene these devices

it
,
The more judicious will probably observe

up
not add first rate story

to
a
beginner with full promise

of
of
an
that this was the work able future And

a
this promise has been fulfilled

.
Holy Cross Abbey Abbot LEONARD SCHWINN

.
.
By
BEFORE THE Dawn Autobiographical Reflections Eugenio Zolli Fore

.
.
by
word His Excellency Cicognani New York Sheed Ward

&
,
G
A
:
.
.
.
Pp
25
xiv 209
,
$
3
.
.
.
.
The seven flamed candelabrum which stoodthe sanctuary the Menorah

in
,
-
Light and
old
dispensation prefigured
of
on
the Christ who whom rest

. ,
is
the
St
the Spirit
So
of of
us
gifts Thomas tells The artist who designed

.
the jacket Zolli Before the Dawn has shown this oneness
of
Professor the
's
two Covenants the Old brings forth the New and how the New enfolds
,
how
the
the
drawing
by
the Old chalice around Menorah the seven branches

,
,
366
Light
he
within the fiery cup For Life Love was this love
It
who
is
is
,
is
.
of
toward which the Old Testament that moved the former rabbi
pressed
,
was this love that after many
he
Rome when Christ and
it
first encountered
,
him
yearsbrought the font
to
,
.
his
an
In book which not autobiography the ordinary rather
in
sense
is
,
he
as
boy
of
of
reflections sketches loose leaves his life describes how
a
the
by
he
he
of
twelve was stirred Lord whom sorrow the crucified
' ,
,
sensed
in
suffering Servant
he
reading the Gospels
of
Isaias later Jahve was how
in
I ;
,
the Way the Truth
by
am
am
deeply impressed His claim the Light
,
:
I
"
.
the
the years following the gentle majestic love
of
Life Jesus
,
,
how in
;
”
him
pursued till one day indeed the Day during
of
on
Atonement 1944
in
,
,
he
Christ
all
the service the synagogue saw before his mind eye clad
in
in
,
,
's
he
white and knew that this was the last service would conduct His wife
,
,
.
saw
put His hands
his
he
of
the white figure
on
the Lord
us
too tells head

,
few
the
of
days later
as
he
and bless him stood before the Ark Torah
,
A
.
few
the rabbi resigned his office preparation was bap
of
and after weeks
,
,
a
his
tized with wife Not long afterwards their daughter Miriam followed
,
.
them
.
fierce attacks against Professor Zolli
on
of
There have been account his
impugning his conduct during the Nazi occupation
of
conversion Rome His
,
.
part convincing
of
It
book defense defense mild free vindictiveness
in
is
,
a
.
plea for love love for the neophyte neither praise nor vituperation
is
also
,
a
-
his
be
of
but love lot love for the Jews
ought Christian brother
to
,
a
of a
-
oil
Christ must pour the Samaritan the bleeding wounds

on
Israel love
;
,
's
the
all
he
charmingly onetime enemy

he
an
for tells how offered embrace
,
a
-
for
tea
all
cup apologia Love

of
of
an
kiss peace and The book above

,
,
is
in a
the
old
opposed but excelling

of
Love become Christ not

as
as
Law
to
flesh
,
it
.
The translation distracting Does perhaps cling too closely

to
is
often
it
.
the original This most obvious where Hebraism the place of

is
takes
?
"
"
say
or
Judaism where Israelitic used when we should simply Jewish

",
is
"
"
"
"
.”
Seton Hall University John OESTERREICHER

M
,
Hilaire Belloc No ALIENATED MAN Study Christian Integration

in
A
: .
, . .
:
By
.Pp
York Sheed
75
Frederick Wilhelmsen New Ward 108

&
$
2
.
.
.
As the author states his Preface Hilaire Belloc No Alienated Man

to
in
biography but rather attempt disengage

an
this not the vast

to
,
from
is
"
of
corpus Bellociana that are permanent value Frederick

of
those themes
.”
by
the major
of
Wilhelmsen does this considering some ideas Belloc

in
's
philosophical historical and literary writings

,
,
.
As
He
an
no
integrated
be
Christian humanist Belloc alienated man

,
can
.
the
of
past
he
has does not lack roots The poet sailor and the man wisdom
,
,
,
.
a
NEW BOOKS 367
his
in Four Men are the classical unities which underlie the traditional
Christian values
.
this monograph
of
About one half deals with Belloc
as
historian The
a
-
.
author corrects the notion that Belloc identified Catholicism with Western
Europe simply historical fact that Christianity found the Roman
It
in
is
a
.
the
the
for
Empire peculiarly apt
of
mentality reception gospel and thus
,
a
European culture
of
transformed Roman civilization became the foundation
,
.
However Belloc greatest contribution historiography says Wilhelmsen
to
is
,
,
's
his
violent reaction German Historismus For Belloc historical truth

to
,
.
depends upon subjective spirit
. of
almost intuitive grasp the communal
,
,
a
.
He constantly urging historical recovery Half forgotten inns
of
was self
-
for
always symbolized him roots and freedom He believed the organic
in
.
past can through
of
be
nature the traditional society which the renewed
in
memory
of
an
ever recurrent act collective

as a
-
.
In
discussing Belloc literary man the author feels that this eminent
in
,
a
As
ex
its
English yielded
an
Catholic the Oxford Movement finest fruit
,
, .
planation interest today militant Catholic Wilhelmsen
of
for the lack this

in
im
has
of
maintains that Belloc brand Chrisitan integration become almost

's
possible the disintegration the Western

at
of
of
achievement this late date
in
pro
of
World Belloc death however shortly before the appearance this
,
,
.
's
will
no
vocative book doubt introduce new generation

to
him
a
"
."
Priory
St
Bede SISTER CLAIRE LYNCH
.
's
.
By
NINE Daily Life Monastery
TO
FROM FIVE Modern Benedictine

in
a
, .
.
.Pp
59
Grail
St
Bruno McAndrew Meinrad Ind Press Paper

,
,
O
.B
.S
.:
.
.
.
25
$
.
.
of
exposition
an
booklet
as
This attractive the subtitle indicates

is
how
,
life lived today Benedictine monastery The style simple the sub
,
in
is
is
a
ject matter sufficiently complete and carefully presented Frequently there

is
.
phrase the beginning the description

of of
of
the
as
felicitous turn
at
in
,
a
at
day night and we are

of
choir the break Below still are the shadows

,
“
:
of
like the psalmist who walked the midst the the shadow but
of
death
in
,
no
of
all
evil for God was with symbolic our lives and

It
is
feared him
,
,
.
human life prayer amid shadows with the dawn approaching

—
this
."
The comment which follows divided quite naturally into discussion

is
a
of
the morning Office the Mass work and the evening Office Special para
,
.
be
graphs are for example regard

as
commended those the desired

to
to
in
,
,
,
of
the lay brotherhood

of
increase vocations the efficacy monastic educa

to
the spiritual aspects religious routine Not

of
of
tion and the ordered round

.
be
everyone will agreement

of
course with the author attitude toward

in
,
, ,
's
mitigations
be
of
silence and other points Benedictine but that

to
,
ascesis
artistic descriptions and liturgical
its
only Though
be
sure expected
to
is
,
.
the
for
explanations ( the use of Latin in Mass instance sometimes dis
)
play certain naïveté the material presented the booklet covers adequately
in
,
a
up
daily life
go
the various elements that make the monk
to
's
of
Not meant yet study
to
any theological
be
sense treatise nor
in
,
,
a
a
its
phases
on
monachism more fundamental this life lived
essay
in
,
how
is
monastery should
be
of
much help when placed
an
American the hands

in
in
the
of
inquiring individual who unacquainted with monastic life and
is
wishes know briefly what all about
to
is
it
the
thirty Benedictine monasteries
at
of
list the United States
in
end
A
of
an
furnishes additional note live interest the book
to
.
Morelia Mexico GORDON BODENWEIN
,
.
By
.Pp
THE WARRIOR Saint Bodley Boston Little Brown 302
,
C
R
:
.
.
.
.
.
00
$
4
.
.
The Warrior story
of
de
Saint tells the Charles Foucauld Frenchman
,
a
sybarite
of
of
who abandoned the life become one most famous and
to
the
a
of
self denying contemplatives modern times Even the Trappist life was
-
he
not severe penitential enough young had
ex
to or
for this soldier once
,
-
adopt thoroughly
of
determined the life mortified Christian

a
.
Bodley the author not Catholic His book suggests that
is
,
,
C
R
a
.
.
.
has come upon person whose life

.
he
different that
so
amazes him and

is
it
a
He seems
be
his
great admiration
of
de
commands attention Foucauld
to
in
.
the
self mastery portrayed strikingly

of
that
so
because the reformed

is
in
-
one
life man who had been such complete rake But gets the impression
of
a
reading this book that was not much grace and repentance and
so
from
it
the
de
of
God glory Foucauld young
was love France
as
that moved
,
it
's
of
promotion colonial empire and

the French certain self exaltation that
,
-
his
Bodley
de
accompanied success mentions that Father Foucauld was he

(
.
He may very well

to be
will
all
priest likelihood canonized some day

in
a
.
of be
hard put this book the heroic degree

be
but one would find

to
in
,
it
the
as
theological virtues required

an
the basis for such honor And the

.
cry
self will and opinionatedness manifested are far from the humble and
a
-
trusting obedience that

of
characteristic the saints

is
The book interesting and easy reading The story runs smoothly and
,
is
of
author who himself lived the life for

of
the experience the nomad

,
several years the Sahara contributes much make his writing lifelike
to
in
of
warrior saint
his as
and real But the story not much that the

so
it
is
is
a
of .
his
history ardent Frenchman who makes religious life serve country

an
typical saint will

be
Readers looking for even disappointed

or
amazed
a
that has brought

de
of
Others have written Charles Foucauld way out

in
a
for
clearly the qualities saints

in
more that are looked

.
Mount College FRANCIS BRODERICK

St
Scholastica
.
.
.
NEW BOOKS 369
ABBEY, A Study in
the
Social and Economic History
of
TAVISTOCK Devon
. .
Cambridge Studies Medieval Life and Thought New Series Volume
in
2
:
.
By
Finberg Hist New York Cambridge Uni
. .,
M
H
. R
. F.R
A
.S
P
.
.
.
:
.Pp
versity
. 00
Press viii 320
$
5
.
the
Our Lady
St
of
The Abbey Rumon was founded
of
and Tavistock
in
England
the
latter part tenth century Devonshire came

of
It
southwest
in
in
,
.
the abbot and his twenty monks
on
untimely March
an
when
to
end 1539
,
3
the
its
chapter over the abbey and possessions
to
to
convened house hand
in
the royal commissioner little the present volume about the internal
in
There
is
.
part
of
of
the abbey For the most
of
affairs treats the administration the
it
.
its
abbey extensive possessions and thus admirably justifies secondary title
.
's
chapters temporalities principally the manors spiritual

on
There the
;
are ,
the
the parishes agriculture
tin
ities social structure the fisheries the
,
; ;
;
of
industry abbey administration and the brief story the dissolution The
;
.
book represents thorough scholarship Mr Finberg uses primary sources
.
almost exclusively Domesday Book pipe rolls rolls patent and close episcopal
, ,
,
:
of
registers court rolls account rolls and hundreds deeds
,
.
led
endowment and the magnificence

of
One the amount

believe from
is
to
of
the abbey that Tavistock was large community The fact that the num
is
a
.
ber
the
brethren fluctuated between twelve and twenty more often being

of
closer twelve Generous endowments were needed nevertheless suspect

to
I
.
that there were from forty fifty persons some with their families , . who
to
also
,
by
were rather regularly supported the abbey There were the various types
.
we
paid the king under the feudal system
be
of
taxes and fines And find

to
there was always

as
burdens such this From 1300 onwards retired servant

a
:
"
living
of
Tavistock sent down

at
the crown receive board and

to
free
.
.
.
at
lodging
of
the abbey with pocket money

until the end his days 232
,
p
(
)
.
.
”
The abbey maintained

even leper hospital 225 After the Dissolution
(p
a
)
.
by
shown that many social welfare activities had

be
the parish
to
assumed
it
is
.
the
The chapter arable husbandry makes main

of
on
clear that problem

it
taining the fertility the soil was great Apparently the abbey desmesnes
of
on
.
the soil was mostly shallow and stony References dunging muck stall
to
",
,
-
"
"
.
and carts commonly called dung butts are found the earliest accounts
88 to
in
-
"
perhaps But great efforts were also exerted

be
Such expected
to
to (p
is
)
.
lime the soil sand composed pulverized shells and coral mixed with
of
A
.
the coast and spread

on
seaweed was obtained from the land Extant accounts

.
expensive procedure Wheat yields were quite modest

an
show that this was

.
at
that averaging nine twelve bushels the acre

to
to
from
,
the
fish
What with grain cows sheep

on
evidently abbey was

so
and
,
,
,
its
quite self sufficient Tavistock possessed extensive manors among temporal

-
regularly transmitted
. of
such things
of as
ities which course and cloth

,
cheese
lay
the
the
the abbey There was much trading part

on
officials
to
.
It is frequently remarked that the body politic and economic in the medieval
period was guided and informed by the virtue of justice . Reading this history
brings this fact home almost with the force of firsthand experience . There is
much in the account about litigation over fishing rights , over the tinners and
the
an for
for
mining smelting special courts
tin
on
Hundred and
so
tinners
.
There are letters patent appointing inspector aulnager who saw
to
it
(
)
law
all
cloth put
by
sale satisfied requirements that day
on
that set down
In
.
evidently not entirely emptor
it
was caveat
at
The standard of
monastic observance must have been maintained good
a
level throughout the more than
six
of
hundred years the abbey existence
.
's
no
there were saints neither were there any great sinners lurid scandals
or
If
,
The worst things
of
275 the author could find are incidents the monks
.p
.
(
quarreling with the vicar few clandestine dinner parties writing letters
,
,
a
. at
ale
without permission and gossiping the burghers
of
with over tankard
,
for
the Court Gate Evidently good discipline was simply taken granted
,
.
of
Let
us
of
no
therefore have more the late Coulton slanted type
G
.
.
's
history Finberg impression mediocrity
If
of
concludes the final one
is
, ,
:
.
"
may fairly golden mediocrity

be
When last their abbey fell

it
called
at
a
.
.
..
no
comparably place
its
civilized institution took 276
.p
(
)
”
.
St
Benedict Abbey GILBERT WOLTERS
.
's
.
.
By
MEDIEVAL ESSAYS Christopher Dawson New York Sheed Ward
&
:
. .
.
.Pp
vii
50
271
,
$
3
.
Mr Dawson has writen much about the Middle Ages all of worth while
,
it
.
, .
an
of
The present volume exception this compilation
is
not twelve essays

In
.
which have already appeared magazines and other publications the

of
some
in
,
be
author presents synthesis which may very well

as
used textbook for

a
a
university college medieval history certainly collateral
or
or
as
course
in
reading for such course

a
of
dis
its
The Roman world had period upheaval and

,
new barbarism
a
"
“
as
of
which much anguish hearts and searching

as
location souls does

to
,
caused
what we today
of
call the new barbarism True enough the physical onset

,
"
.
of
on
the German tribes the Roman lands was sporadic but the pressure was
,
constant Peace there was not not when the Empire fell nor for many gener
,
.
ations afterward Out

of
the confusion and chaos emerged the physical West

,
.
where German supplanted Roman where tribal warfare replaced the Pax
,
the gens was substituted for the unity

of
of
Romana and the separation the

,
by
Empire
lex
Roman corporate and civil law was replaced German cus

.
(
)
tom consuetudo The Church became territorial under the Franks

.g
,
.,
,
(
e
.
)
the
all
of
under German kings and emperors under the local lord whom
,
,
to the
as
regarded not
as
Church chattel person and themselves therefore

,
,
a
the
or
as
entitled the revenues great small accruing from Church

,
.
NEW BOOKS 371
The medieval West with two diametrically opposed outlooks , ( a )

began
the separation of the German tribes , ( b ) the universality of Roman institu

tions as they were incorporated in the Church , which soon became the guardian
and transmitter of Roman culture and law interpreted in the light of moral
and spiritual authority .
The Church particular German gens per se ,
was not interested in any
beyond in so far as it formed part whole . The whole was of the corporate
Christendom , where no difference was made between Alan and Anglo -Saxon ,
Frank and Frisian , Saxon and Swabian . Christendom was the supranational
state , the universal society , a way of life and thought, a unity comprising the
material and the spiritual . Citizenship was in Christendom , not in a particular
the
all
. For
of
that the traditions long distant
its
tribe tribe persisted
in
,
past until finally bore fruition the national state

in
it
.
Actually the tribe and the territorial Church went hand hand and con
in
,
strong Their prime manifestation gauge
of
tinued existence and their
be in
a
the .
at
strength may Investiture Contest The questions stake were
in
seen .
:
all
observe the leges apply their own

of
Should Christendom should

or
,
some
consuetudines clergy and laity

alike within their respective territorial
to
of
multiplicity
be
boundaries should there territorial churches with feudal

;
a
law
II
Church Paschal questions
or
customs one with one faced the

, ,
not
the
majority dignitaries
of
squarely but ecclesiastical did

. The Concordat
Worms was There was how
as
compromise
of
and such not solution

,
,
a
body centripetal force balanced the centrifugal tendency

of
ever men whose

,
a
of
the tribes These men were the monks

.
two distinct genres

of
There were medieval churchmen the secular who

—
,
were apt and the regular who were
be
the word implies

to
as
of
the world
,
trained and disciplined follow rule

to
The monks were core the disciplined upon whom the papacy put
its
the
,
trust Though they were formed live life directed toward individual and
to
a
.
the
of of
within limits the papacy

to
communal salvation the cloister entrusted

,
them the evangelizing and conversion the West The Anglo Saxon monk
,
. -
.
St
be
the
may very well the Apostle He

of
Boniface named West directed

,
.
spiritual
of
the conversion the German tribes making certain that the ultimate
,
of
as
jurisdiction
of
the lands east the Rhine was centered Rome Great

in
.
St
he
by
was Boniface was unable break the power held the king and
to
,
.
Gaul
of
his that Church

as
nobles over the Church Inasmuch reform

in
depended spiritual subordination

of
on
the territorial church central

to
the the
the
spiritual authority Rome efficacy and longevity reforms were

of
,
these
in
the
the
Very shortly
on
doubt very start Charlemagne looked papacy

,
from
in
his .
as
appendage imperial power

the an
itself The monks were and continued

to
,
.
spiritual authority
as
exponents exemplified
of
be
centralized the
to
in
,
Cluny was exactly Cluny

of
of
papacy The raison être this The monks

d
'
.
.
the
the
for
of
embodied Investiture Contest fought the clergy
,
freedom from
lay lords
its
clergy
be
that the Church would feudal
so
freed from custom
in
,
,
and obey ecclesiastical laws Two hundred years later Citeaux took
to
free
,
.
up
another struggle the fight monasticism within Cluny
to
,
reform from
.
VII was the per
St
produced men great holiness and learning Gregory
in
;
.
Contest He was the Pope
of
of
sonification the Investiture Christendom
,
.
St
hut Bernard was the spiritual director Europe
of
.
.
The abbeys and their monks served still another purpose The abbeys housed
.
old
manuscripts and new and the monks read and studied them perusal
of
,
A
.
library
of
of
abbey catalogues gives some notion the fulfillment the Rule
of the
the
To
relative reading and intellectual attainments monks classical
to
,
.
of
today owes the preservation
of
scholar the classics Greece and Rome
,
the
the
writings
of
Greek and Roman patristic periods The abbeys housed
.
, for
The monasteries were not only the homes

poor and rich alike
of
schools
.
of
learning sacred and profane until the advent
of
the classics the universities
,
but the active transmitters thereof all who had the capacity study to
to
.
Without them poor indeed would our cultural and religious heritage
be
,
.
Mr
do
justice rich are they

It
very difficult Dawson
so
essays
to
to
is
in
,
are 's
.
interpretation
of
brilliant presentation medieval his
so
the facets
,
Few
in
.
he
tory upon which enlightened
be
has not touched reader cannot fail
to
A
.
by
them
.
Fordham University JEREMIAH SULLIVAN
O
F
'
.
.
.
The Virgin Mary

By
75 by
Jean Guitton Translated Gordon Smith

A
.
.
.Pp
190
New York Kenedy and Sons

,
$
P
x
.
J.
.
. 2.
.
of :
The task both trying and responsible trying because
it
reviewer
is
It
is
a
all
prejudice and entirely objec

be
of
generally not easy divest oneself

to
to
is
, of
or
tive Regardless the reviewer honesty and sincerity and education ,
.
's
just because book may make fail make special appeal

of
or
to
to
them him
a
.
he
or
says praise
of
he
Whatever whatever fault finds with the reader

in
it,
on it
the
the
book who bought the critical review may

be
of
of
strength
it
disappointed And the task quite responsible because

if
also review
,
is
is
a
.
publisher may affect the reputation

of
unfair author and

to
to
the the the

,
it
of
The Virgin
of
author and the sale the book For these reasons this reviewer
.
Mary
by
Jean Guitton has some misgivings his estimation the author

In
is
.
too
philosophical and theological for the average layman He succeeds splen

.
didly
he
do
what set out and intended but this not what the lay reader
to
is
in
of
Virgin expects Much will beyond

be
on
of
book the Blessed the book

a
his educational horizon

, .
of be
must admitted however that there something fascinating the

It
in
is
treatment thesubject and the sincere and inquiring reader will profit
,
the
pains disquisi
he
little
if
more than takes reasonable follow author

to
a
's
NEW BOOKS 373
tions . Those who have had troubles concerning Mariology will find at least
the
some of their problems solved . At any rate they will be astonished at
his
his
theological knowledge subject and familiarity
of
author with the
's
on
literature it
.
be the
of
of of
This reviewer believes that members the Book Club which
is
,
it
a
selection for distribution will disappointed The reading will prove
it
if ,
.
quite task for them they are not unusually qualified for profiting from
a
of
this kind reading

.
Vincent Archabbey WALTER STEHLE

St
.
.
Its
St
AND SUFFERING The Spirituality
St
of
THÉRÈSE Thérèse Essence
in
.
.
by By
Msgr
by
Abbé André Combes Preface Vernon Johnson Translated
.
. .
.Pp
Msgr Philip Hallett New York Kenedy and Sons viii
,
E
P
:
. .
J.
.
50
133
$
2
.
.
St
Thérèse and Suffering third book which Abbé Combes

is
the series
in
a
.
and scholarly analysis

It
on
written the Little Flower
of
has detailed her
is
a
.
spiritual trials and personal sacrifices told quietly reflective manner

in
.
The Abbé traces the steady process and elevating growth
of
the saint attitude
's
suffering year
of
toward the value and use her sensitiveher fourth
to
from
edifying The book replete with references and quotations
is
death from
.
writings and those times makes the reading

at
of
Thérèse others This fact

.
's
fragmentary repetitious treating

monotonous and The author mode of
.
's
he
her anguish tends weary the reader unless approaches

of
certain phases
to
the work with quiet reflection and study Abbé Combes succeeds
to
view
a
.
St
of
admirably portraying completeness Thérèse self abandonment

in
the
-
's
. by
God will through sufferings tranfigured

to
her love
.
's
Elizabeth New Jersey Sister Martha Brien

,
O
'
.
.
By
MAN MONEY AND Goods John Gambs New York Columbia

,
S
, .
:
.Pp
xii
University Press
75
339
$
3
.
.
.
.
To
for
on
writ popular book economic theory the uninitiated layman

is
a
presupposes acquaintance
an
an
not easy intimate with the various

It
task
.
thought well the ability simplify synthesize

of
as
as
schools economic
to
and
.
Mr Gambs Hamilton College has

of
us
professor economics given very

in
,
,
a
a
.
interesting the language the ordinary Man

of
readable and book man

in
,
.
Money for the most part devoid

of
and Goods the technical terminology

is
,
in
which often frightens intelligent mature readers away from valuable

of ,
formative material the field economic theory

in
Mr
an
of
Gambs intention evidently was not produce exposition

to
a
.
's
he
particular thought What He

of
school has done more than that has

is
.
he
defined basic elementary terms simply and briefly But more interestingly
,
.
has presented and evaluated the most currently discussed viewpoints

of
stand
THE RENE
374 THE AMERICAN
AMERICAN BENEDICTINE REVIEW
's own
his
ard and dissenting theorists . The author description of book that
is
the
specializes obfuscations fogs booby traps mazes brilliant insights
in
,
it
“
or
and acrimonious debate which characterize have characterized economic
theory The sections which especially merit this description should prove
.”
mentally exciting for most readers
.
Mr
for
of
the field economic theory Gambs selects Part the
II
,
From
.
economic thought which more than any other pervades American academic
what
or
or
as
circles This standard theory known orthodox neoclassical
is
is
.
theory this which assumes perfectly functioning economic universe

It
is
a
“
.
by
The varying emphases
of
governed pure competition different economists
.”
the four major
on
theory are clearly Price
the of
subdivisions standard stated
.
are
formation and distribution two main topics discussed The exposition
.
by
John Maynard Keynes

an
of
. of
rounded out evaluation the contributions
,
is
Joan Robinson Edward Chamberlin and others Mr Keynes main influence

,
's
.
he
of
the central issue
as
the fact that has introduced economic
is
seen
in
,
the
thought Aluctuations
or
business cycle rather the theory
of
income than
,
the
or
exchange which has occupied

of
value classical and neoclassical theorists
.
Robinson and Chamberlin specializations the imperfect market and
in
eco in
's
's
quasi monopoly have added challenge the basic freely competitive

to
a
“
-
Though Mr Gambs recognizes
of
nomic society the contributions recent
.
.”
his
as
standard theorists improvements main that standard theory

,
criticism
is
lacks underlying social philosophy explicit assumptions about the
,
new
a
"
theory has rejected the philosophy the early

of
of
nature man The new
."
the
no
objection without
to
economists there this reexamination
of
is
a
(
"
theory Briefly
of
foundations and what lies under the foundations the
,
."
an
orthodox economists have models but not ikon

."
“
contrast standard theory the author devotes Part III dissenters

to
to
In
,
their theory Since dissenting theory
of
an
and evaluation the same lacks
a
.
thought
no
as
system insofar body dissenting only

of
there accumulated
is
, ,
all
at
why
of
Marx and Veblen theories are described length But first

.
's
's
are they dissenters theory Not

of
the field economic because they have

in
rejected the terminology they not

do
nor
of
the neoclassical school because

;
the
They are dissenters because

of
of
agree tools standard theorists

in
the use
.
they include basic philosophy

of
man Their economics man centered

is
a
-
.
They study
of
rather than market centered are concerned with eco

a
-
."
nomic process instead economic equilibrium his labor theory

of
Aside from
.”
his
Marx explained
of
of
value terms economic determinism the evo

is
in
of ,
lution economic institutions and class struggle The author main criticism
,
's
of
of
Marx his teleological method and lack

an
as
economist scientific
in
is
His exaggerated emphasis class struggle has precluded the possi

on
method
, of .
by
bility
of
penetration other economists into this needed source study

.
greater dissenter than Marx

on
Veblen the other hand considered

is
,
.
NEW BOOKS 375
Though his system is evaluated as a " rounded system ,” he has no theory of

value . Perhaps the best that Mr. Gambs says of Veblen is that he has given a
the
of
of
" stimulus to development more realistic kind economics But
."
had not Keynes and the business depression exerted simultaneous influence
a
Veblen might greater popu
on
economic theory very possibly have gained
a
larity than
he
actually did
of
his evaluation of the standard and the dissenting theorists the author
In
,
the
has clearly shown the more obvious pattern theory and
of
standard lack
in
the
any real system dissident theory Though dissenters appear more
in
.
only the hope
of
realistic than the standard theorists economics science
,
is
a
"
”
says Mr Gambs dissenting theory has not been able push beyond
to
and
,
it
"
.
this point The the social philosophy dis
of
reader made aware the
in
is
.”
of
senters and the lack the standard theorists

in
no it
IV .
Less theoretical but less interesting , Part includes special problems
business cycles money international trade
as
such credit taxes and These

,
of sul
.
of
special interest not only because the subject matter
of
the
of
discussions are and
public policy but particuleuse
particularly because
its
relationship the comparative

to
.,
they but
of
viewpoints these problems

on
the standard
standard theorists and the dissenters
.
Mr
on
of
final challenging chapter Gambs speculates the future
In
,
a
.
the
the
great
of
economic theory and function economists The economic

.
“
problem the twentieth century political how

of
extend human freedom

to
is
,
:
by
set
yet fulfil economic goals the public authority and attain certain norms
by
established the science But before the economist can solve this problem
,
of , ".
Mr
by he
Gambs emphasizes again be

an
needs ikon which can best found

",
,
“
. .
exploiting the nature man

the
Since Man Money and Goods was written for mature person who
,
greater knowledge theory

be
wants word should

of
economic added
in
, a,
a
bibliography prove most

of
recommendation the annotated which should

for
helpful deeper knowledge

of
those who desire theory and those who

a
“
wish study currently important problems

to
"
.”
Donnelly College SISTER MAURINE SULLIVAN

.
.
By
PRIMITIVE MAN AND HIS WORLD PICTURE Wilhelm Koppers Trans

.
.
.Pp
viii
by
Edith Raybould
50
lated New York Ward 264

,
Sheed
&
$
3
.
.
.
.
:
The authoritative and well known Viennese anthropologist Father Wil

,
-
Koppers set out heed the persistent Professor

to
of
helm reminder
,
.,
.D
.V
S
re
the historico
be
origin should
of
Portmann Basel that man examined from

-
's
the
philosophical approach light general research Koppers did

of
and that
in
this He not only upon his own specialities ethnology history

of
drew and
,
.
religions but also

on
prehistory biology and palaeoanthropology His sources

,
.
of
for prehistory biology and palaeoanthropology are the works scholars who
,
,
origin
of
the scientific approach the study man

in
used
.
's
Thewell-documented text tells of the development and growth of the his
the
torical - ethnological method during past forty years discusses the eth
; ;
it
nologists the problem shows primitive
of
contribution man descent
in
it
's
'
mental equipment prehistoric deposits ex
an
as
man revealed records
in
;
it
's
primitive man religious concepts based largely Koppers
of
on
cellent account
's
'
Central India and the Tierra del Fuegians
of
own field work among the Bhils
deals with the question Was man originally mono
of
South America
;
it
a
:
of
theist There are two appendixes Appendix treats the problems that are
?
of I
by
not biology regarding the origin the human body Appendix
II,
solved
;
of
by
those that are not solved prehistory and palaeoanthropology
.
the
has
of he
When reader completed this work will know ethnology con
's
the
of
origin man He will
of
tribution toward the solution the problem
.
led
wide reading with both authors and works well

of
have been into field
,
a
Father Koppers air
as
evaluated not leave the reader mid answers
to
does
in
-
.
his
to he
questions although may not have the final answers He stimulates

to
.
go
out just what
on
the desire sources has
to
to
find else been said them
.
physical
of
Biologists sociologists historians teachers religion ethnologists
,
,
anthropologists and others including nonprofessional
paleontologists readers
,
, ,
,
will find the work informative thought provoking and challenging
,
-
.
The English edition revised and amplified one Koppers earlier
of
is
a
'
1st
Urmensch und Urreligion

2d
ed
ed
,
1944 1946
(
)
.
.
St
Cloud Minnesota SISTER INEZ HILGER

,
.
.
.
By
THE HIDDEN STREAM Ronald Knox New York Sheed Ward
&
A
:
. .
.
Pp viii 248
00
,
$
3
.
his
Every preacher knows that popularize may
he
attempting message
to
in
his
of
grow the mentality state their fancied ob

to
so
as
sensitive listeners
to
the the
his
jections more persuasively than own refutations Msgr Knox from

,
.
.
his
very nature writing peculiarly open this danger When

to
of
in
is
.
for
the
proofs
he
of
book under review example
of
discusses the existence

,
and forcefully the objection that the argument from

he
God states cogently

,
causality jumps unjustifiably from the physical the metaphysical order only
to
,
for
meander indecisively along some pages afterward reply The

in
to
answer the objection there but forgotten and the objection

to
is
it
is
is
,
remembered
.
he
Over against this imparts beyond

its
instruction valuable immediate

,
pp
40
its
purpose between metaphor and analogy

39
on on
the difference and

(
)
-
.p .
the
of
bearing our idea God and uses distinction later 163 eluci
in
,
dating the notion deftly

he
of
the development but

of
doctrine handles
in
;
Holy Office and the numerous commentaries upon

of
view the recent letter

theological reviews somewhat superficially the axiom Outside the
it
in
,
“
Msgr Knox
no
no
Church there salvation Outside the Church means

is
(
”
“
:
.
NEW BOOKS 377
of salvation " ) ; he interjects useful reminders , such as that our ordinary un

derstanding of the terms material and formal must be reversed when we dis
cuss matters of theology . He employs recurrent themes , one of the most
prominent of which is that the natural life is but a bare shadow or reflection
of the supernatural . The actions of mankind are so commonly governed by
an opposite impression that special emphasis on the true view is most welcome
in a book of this kind , and most important for the audience for whom the talks
were designed
Msgr . Knox would
his
be the last person to suppose that little book could
of
for standard manual apologetics The book excel
as
serve substitute
all is
a
.
of
be
for what
it
lent collection talks which can found their
in
—
is
author well known devices attract and persuade Oxford undergraduates

to
's
whose previous instruction the faith uncertain but who are none
in
is
,
be
likely
by
theless confronted with formidable objections their fellow
to
non Catholics The Hidden Stream that five hundred years ago flowed past
-
the Dominican and Franciscan and still makes way
its
friaries subterraneous
Msgr prevent
be
the Isis should not run dry Knox there

to
to
if
can
it
.
.
.
.
THE EASTER Vigil

. OF
.Pp By
The CEREMONIES Frederick . R McManus

. .
25 .
.
St
xii
Paterson Anthony Guild Press 129

,
,
N
$
or 1
:
.
J.
.
for
perfect
of
This little book the master ceremonies the sacristan
,
is
pastors concerned with the new Easter liturgy and use

or
necessary priests
to
of
ful the laity complete authoritative guide the ceremonies the
to
to
It
is
,
by a
.
Vigil ceremonies who has been long and highly

of of
restored Easter master

a
respected his own archdiocese Boston Beginning with general explana

in
tions for the faithful contains far more than bare rubrical directions for
it
,
, ,
Lent special regulations par

on
has doctrinal and moral treatises the fast

it
ticipation congregation standing and sitting special

of
of
the music order

,
,
the
for
at
sections every minister altar complete guide for the abbreviated

,
a
form smaller churches numerous diagrams and finally appendixes with

in
,
of
prayers and commentary changes

on
texts and translations new the

in
,
Office
.
Priory Bruno McANDREW

St
Anselm
.
's
.
The Easter Vigil

by
The Restored Rite English Arranged Leonard

in
.F .
.Pp
St
Anthony Guild Press

35
David Perotti Paterson

,
,
.M
O
N
.'
.
J.
.
:
Paper
20
,
$
.
.
An
piece printing fine quality dull sheets durably bound

of
on
attractive
Easter Vigil services will
of
heavy yellow paper this translation the new

in
use
place beside several others that have appeared very easy

its
take
to
is
It
,
.
red
since the directions are and prayers and parts sung black the type
in
in
;
the
clear ; and
.up
are
set
is quite pages attractively The price should recom
of
mend any pastor who wishes place the new services the hands
to
to
in
it
parishioners complete beginning with Blessing
of
the New Fire and
It
the
,
is
.
the
concluding with
of
final alleluias Mass entirely English
is
the
and It
save
in
in
.
few
are
places where Latin phrases given translated where necessary
to a
direct the congregation
.
St
Anselm Priory BRUNO McANDREW

's
.
.
the
STONE THE KING Highway Writings Bishop
of
Selections from
IN
.
's Most Rev Ray
by
Francis Xavier Ford With Introductory Memoir
an
.
Pp
mond Lane New York McMullen Books Inc
M
.M
,
.,
,
D
.D
A
:
. .
.
00
297
$
3
.
the
the
of
Who shall open door people Christ Who shall roll
to
back
"
us
may approach
be
the stone that they their Redeemer Grant Lord
to
,
,
?
by
the doorstep which the multitudes may come worship Thee the
to
in
;
if,
saving we are ground underfoot and spat upon and worn out
at
of
souls
,
,
least we shall have served Thee some small way helping pagan souls
in
in
and we shall have become the King Highway pathless China Thus
to
.
.
's
.”
wrote Bishop then Father Francis Xavier Ford 1923 Nearly thirty
in
.
(
years later 1952 the sixty year old Bishop was ground underfoot for the
in
,
his
Christ persecutors
of
of
and became the hands Communist

at
sake
's ,
,
a
veritable stone the King Highway Bishop Raymond Lane
in
M
.M
,
.,
A
“
.
."
Superior General Maryknoll has brought together this volume

of
in some
,
writings Introductory
an
of
Bishop Ford and has prefaced them with

's
martyred confrere
his
Memoir
of
on
the career
.
Father Ford went China young Maryknoll missioner

as
and
to
soon
a
He was
its
came love the country and people convinced that missionary

to
.
the
activity extraordinary
of
an
the normal life Church not vocation

,
is
the
few
for only He believed the need native clergy for per

of
in
a
a
.
China and Sisters actively engaged

of
of
manence the Church the

in
in
particularly girls Happily

so he
apostolate among
to
the women and lived

,
.
see
he
an
of
life was
to
increase these aspects the mission which devoted

in
.
he
unduly
he he
When Communism came China was not deceived nor was

to
depressed persecution wrote we will persevere

in
If
comes 1949
in
”,
,
.
“
will
as
our present work we may

be
far God
as
allowed sure that

it
is
,
's
and that He can turn evil into good

If
we share Christ Passion

in
,
.
.” ..
.
's
we shall also share His Resurrection

in
Mary Abbey Martin BURNE

St
.
's
.
. By
Adult Lay Worthily

for
Have SINNED Helps Persons Confess

to
I
.Pp.
Grail
St
Rev Bernard Sause Meinrad Ind Press 127

,
,
O
.B
A
.S
.:
.
.
.
Paper
50
,
$
.
.
Two different forms for the examination of conscience are given in this
excellent little publication . In addition , there is a good deal of informative
material about the essentials of the sacrament of penance . Use of the booklet
the
of
should do much to induce penitents to make most the sacrament The
.
the publication can very conveniently along
of
be
size that
it
to
such taken
is
prove very useful contribution the growing theological
It
church should
to
a
.
literature for the laity

.
Washington EDGAR SCHMIEDELER
,
D
C
.
.
.
ON
NOTES CONTRIBUTORS
of
Ambrose Zenner professor theology Mount
in
,
.,
.,
of ., . is
O
.D
.B
.S
a
., , .T
Angel Seminary Mount Angel Oregon

,
Mary
Ph
Litt
St
president
of
Sister Madeleva
M
.,
.D
.D
C
., , .C
.S
.
's
College Notre Dame Indiana one America best poets
,
., ,
is is
.
's
Ph
of
of
Gerald Ellard professor liturgy the theologate
in
,
.D
.SJ
Missouri Marys
St
at
province the Society

of
of
the Jesus Kansas and
,
.
etc
Work Worship Dialog Mass His
at
at
of
the author Men The

,
, ,
.
be
will part Liturgist

of
essay this issue his book Master Alcuin

in
,
a
published
be
to
soon
.
of
an
.L , Ph
Alcuin Hemmen dean men and instructor

is
in
,
.,
.,
O
.D
B
.
.B 's S.
College Atchison
St
German Benedict Kansas

in
,
.
Priory
of
AelredGraham prior Portsmouth Ports

,
.,
.,
,
is
O
.S
S
T
.
Rhode Island The Love God Catholicism

of
of
mouth and the author

,
and the World Today and other books

,
Abbot Justin McCann Oxon for many years head

,
.,
M
,
O
.B
.S
.
, A.
is (
.)
Hall
St
at
of
of
master Benet Oxford titular abbot Westminster

.
's
many learned
of
Abbey and the author books His latest work trans

is
a
.
of
The Imitation Christ

, of
lation
., .
Holy Cross
of
Abbot Leonard Schwinn

Ph
abbot
is
.,
.,
O
.D
B
.B
S
T
.L , .S.
the
Abbey Canon City president Abbey

of of
Colorado and School

,
Judaeo
of
John Oesterreicher director the Institute

M
.,
is
S
T
.
Christian Studies Seton Hall University Newark New Jersey and the
,
Walls Are Crumbling

of
author
.
Claire Lynch
Ph
of
Sister mistress novices Bede

is
St
,
. .,
.,
in
O
.D
.B
.S
's
Priory Eau Claire Wisconsin

,
Gordon Bodenwein free lance writer now living

in
,
.,
.,
is
.D
.B
A
a
T
-
.
Mexico
.
vice president and professor

of
Francis Broderick
is
,
.,
.M
.,
O
.B
A
. .S
a
, -
St
philosophy Mount Scholastica College Atchison Kansas

,
in
.
Gilbert Wolters , O .S .B ., Ph .D ., is a professor of sociology in St. Bene

dict 's College , Atchison , Kansas.
Jeremiah F. O 'Sullivan , Ph . D ., associate professor of medieval history
in Fordham University and a member of the editorial board of Thought ,
is at present on leave of absence from Fordham and with the Weapons
Systems Evaluation Group in Washington , D . C., doing research for the
Joint Chiefs of Staff.
Walter Stehle , O .S . B ., . . , Litt. D .,
A M is an emeritus professor of Eng
lish in St. Vincent College , Latrobe , Pennsylvania .
Sister Martha O ' Brien , O . S . B ., A . B . , is principal of the Benedictine
Academy, Elizabeth , New Jersey .
Sister Maurine Sullivan , O .S. B . , Ph . D ., is an instructor in sociology in
Donnelly College , Kansas City , Kansas .
Hilger, . . ., . D .,
the
Hospital
St
Sister Inez O S B Ph teaches in Cloud
.
of
Nursing
St
authority
Its an
School Cloud Minnesota She anthro
in
,
is
.
.
pology Her latest book Arapaho Child Life and Cultural Background
is
.
.
subprior Priory
of
an
Alban Baer Portsmouth and
is
,
.,
.M
.,
O
.B
A
.S
instructor English the Priory School

in
in
.
Priory
St
Bruno McAndrew librarian
in is
Anselm
in
,
.,
.M
.,
,
O
A
an S
.
.
's
Washington and instructor English the Priory School
,
.,
in
D
, C
.
.
Martin Burne the department
of
of
chairman music
.M
is
O
.,
.,
.B
A
.S
Preparatory School Newark New

St
Benedict Jersey
in
., ,
., ,
.
.
's
Ph
the
Edgar Schmiedeler Family
of
director
,
.,
is
O
D
.B
.S
S
T
.L
.
.
the
of
Life Bureau National Catholic Welfare Conference He has written

.
Family Retreat Con
on
extensively the family His most recent book

is
.
ferences
.
INDEX TO VOLUME IV
SPRING TO WINTER , 1953
TITLES
Abbot Primate Fidelis von Stotzingen , by Luke Eberle . .. . . 101
Address to the Benedictine Abbots , by Pope Pius XII . . .. . .. . . ... . . . 197
Alcuin Battling for Rome 's Baptismal Rites, by Gerald Ellard . . . . . . . . . . . 331
Belloc as Biographer , by Sister M . Madeleva , C. S. C .. . . .
Benedictine Contributions to Mathematics from the Sixth to the Thirteenth
tury , by Joanne Muggli . . . . . . . . .
Sister
The Canonization of Bl. Abbot Berthold , by Jerome Gassner . . . 134
The Cell and Some Subcellular Units of Life, by Eugene Dehner . . .. . . . . . . 234
The Consecration of Virgins , by David R . Kinish . . . . . . . . . . . 116
The Earliest Witness to the Election of the First Benedictine Odo Pope , by J.
Zimmermann . . . . .. . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . ....
Elements of Benedictine Peace , by Ambrose Zenner .
“ Father Hecker and His Friends ," by James M . Gillis . . .
77
From Where Do We Stem ? by Theodore Maynard . . . . .. . . . . . . . . .. . . . .
Gertrud von Le Fort and a New Personalism , by Alcuin Hemmen . . . 346
Homily on St. Bernard , by Michael Ducey . . . . . . 250
Martinique Monastery Ready to Make New Foundation , by Léonce Crenier . . .. . 164
Mary ' s Place in Dante ' s Purgatorio , by Sister Xavier Schuster .
by
Its
The New Latin Psalter : Diction and Style Christine Mohrmann

, ,
.. .
.. .
by
Philological Note
on
the German Reformation Richard Browne

A
J.
Clairvaux Doctor and Mystic by Theodore Maynard 230

of
Bernard
St
,
.
Scientism and Scientists by Bede Ernsdorff

,
by
er 201
St
Concept
of
of
The Sources Benedict Peace Ambrose Zenner

.
,
.
.
.
.
.
, s'
Thoughts from Lord Acton by Aelred Graham 360

.
.
262
by
Weston Priory Abbot Leo Rudloff

,
..
AUTHORS
Baer Alban Shakespeare and Catholicism review
,
..
..
..
.
(
)
:
Two Worlds for Memory review US

.
.
.
.
.
.
.
.
.
.
.
(
)
.
..
The Hidden Stream review 376

(
)
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
Bayne Wilfrid The Shorter Cambridge Medieval History 276

W
review
,
.
)
:
Becker Sister Johanna The Eye Listens review 283

,
)
of (
:
Benkert Abbot Gerald Of the Imitation Christ review 266

,
)
:
Bodenwein Gordon From Five Nine review 367

to
•
,
..
..
..
..
(
)
:
Broderick Francis Evidence for Our Faith review 185

,
)
.
.
.
..
.
The Warrior Saint review 368

.
.
on ..
.
.
.
.
.
.
.
.
.
.
.
.
.
(
)
.
.
.
Browne Richard Philological Note the German Reformation

A
,
.
.
.
:
J.
Burne Martin the King Highway review

in
Stone
,
on s
)
.
.
(
'
:
Cassell Leonard Commentary the Gospels review 92

A
,
)
:
.
.
.
.
.
.
.
..
Martinique Monastery Ready Make New Foundation

to
Crenier Léonce
.
.
,
of
Dehner Eugene The Cell and Some Subcellular Units Life 254
.
,
Delehant Sister Dunstan The March toward Matter review 284

,
)
.
(
:
Homily
on
. St
Ducey Michael Bernard

,
..
..
..
..
277
: of
The Sign Jonas review

..
..
.
(
von
Stotzingen 101
Eberle Luke Abbot Primate Fidelis
,
..
..
..
..
.
Ellard , Gerald : Alcuin Battling for Rome's Baptismal Rites . . . .. . 331
Ernsdorff , Bede : Scientism and Scientists . . 139
Modern Science and Modern Man (review ) . . . . . . . . . 86
Finken , Basil : Rectitude ( review ) . . . . . 181

Fry , Timothy : Chaucerian Essays (review ) . . . . .. . .. 168
Gable , Sister Mariella : The Fair Bride (review ) . 91
Saintsfor Now ( review ) . . . . . . . . . . . . . . . 184
Gassner , Jerome : The Canonization of Bl . Abbot Berthold . . 154
Gillis, James M . : " Father Hecker and His Friends ” . . . . . . . .. .. . . .. .. .. . ..

47
Graham , Aelred : Thoughts from Lord Acton . . .. . . . . . .. .. .......
Hatzfeld , Helmut : The Metaphysical and Psychological Principles of Love
( review ) . . . . . . . . . .. . . . . .. . . . . . . .. 269
Hemmen , Alcuin : Gertrud von Le Fort and a New Personalism . 346

Hilger , Sister Inez : Primitive Man and His World Picture ( review ) . 375
Hudson , Owen : Golden Goat ( review ) . . . . . . . . 88

Hunt , Ignatius : The Formation of the New Testament ( review ) . 172
A Catholic Commentary on Holy Scripture ( review ) . . . . . . . 278
Keeler , Sister Jerome : Pie X : sa vie , son oeuvre ( review ) . . .

76
A Good Shepherd He Was ( review ) . . . . . . . . . 177
Ketrick , Paul J. : Early English Christian Poetry (review ) . . . . 275

Kilzer , Ernest : Ethics and Facts ( review ) . . . . 281
Kinish , David R .: The Consecration of Virgins . . . . . . . . 115
Knoebber , Mother Mildred : Teresa of Avila ( review ) . .. . . . . . . . .. . . . 174

Kunkel , Frank L. : Chaucer ( review ) . . . . . 171
Leuterman , Theodore : Hugh of St. Victor on

the
Sacraments review 267
.. ).
.. ..
(
Lynch Sister Claire Hilaire Belloc No Alienated Man review 366
,
..
..
(
)
: :
McAndrew Bruno Kinships review versier 179

,
..
..
..
. (
Near 274
So
God review
Is
.
.
..
)
.
.
..
of (
The Ceremonies the Easter Vigil review 377

(
)
.
..
The Easter Vigil review

..
...
..
...
(
)
.
.
.
.
.
.
of
McAtee Sister Jane Frances Union List Serials American Benedictine

in
,
Libraries review 282
•
(
)
.
A .
.
.
..
.
.
Treasury Early Christianity

of
McCann Abbot Justin review 363

,
McReynolds John Law Liberty and Love review 89

., W
,
.
..
..
(
)
.:
Biographer
as
Madeleva Sister Belloc

M
C
.C
S
,
.:
.
Maynard Theodore From Where Do We Stem

,
?
:
..
..
..
..
Clairvaux Doctor and Mystic 230

St
of
Bernard
,
.
..
..
..
..
..
.
Saints Westward review 176

.
.
.
..
..
..
..
.
(
Meagher Sister Luanne The Happy Crusaders review 87

,
)
(
.
.
.
..
.
:
Classical Influences Literature review 171

in
Renaissance
.
)
.
.
(
Mohrmann Christine The New Latin Psalter Its Diction and Style
,
.
:
:
Muggli Joanne Benedictine Contributions Mathematics from the Sixth

to
to
Sister
,
the Thirteenth Century

.
..
. .
.
.
.
..
.
.
.
..
.
.
..
.
.
.
..
.
.
..
.
.
.
.
Brien Sister Martha Thérèse and Suffering 373

St
review
O
.
)
(
:
'
Oesterreicher John Before the Dawn review 365

M
)
.
,
(
.:
Osgniach Augustine Recent Thought Focus review 280

in
,
..
..
..
.
..
)
(
:
OʻSullivan Jeremiah Medieval Essays review 370

F
,
)
.
.
(
.:
272
St
Palmer Jerome Benedict Joseph Labre review

,
..
..
..
.
..
.. )
(
.
:
Pius XII Pope Address Abbots 197

to
the Benedictine
.
,
Plaisance Aloysius Travel and Discovery

95
the Renaissance review

in
,
..
..
..
.
.
(
)
:
Rudloff Abbot Leo Weston Priory 262

,
..
..
..
..
.
..
:
for
Ryan Julian Religious Instruction Catholic Colleges Men review 270

in
John
,
.
..
(
)
:
INDEX 383
Schirmer , Mary Agnes : Heaven Pays No Dividends (review ) . . . . . . 179
Schmiedeler , Edgar : Society and Sanity ( review ) . . . . . . . 90
I Have Sinned (review ) . . . . . . . . . . . . . 378
Schmitz , Sylvester
the
181
B. : The Development of Idea God
of
review
..
..
(
)
Schoenbechler Roger Sermons for Eucharistic Devotions review 182
,
..
..
.
(
)
Sister Xavier Mary : Purgatorio 135
Schuster Place Dante
in
,
's
's
:
..
.
.
of
Schwinn Bonaventure The Book the Saviour review
,
)
.
.
..
Schwinn Abbot Leonard The Catholic Way review 166
,
(
:
)
.
.
.
.
.
.
.
364
The Shipwrecked review ..
..
..
..
(
)
She Min Kuo . . 189
on
Accent Laughter review

-
:
-
)
.
16
Shuster George The Catholic Church and German Americans review
,
)
.:
..
.
Sih
Paul The Faith and Modern Man review

,
.. )..
.. .
:
(
72
Slater Mary Alice Heaven and Earth review
,
..
..
(
)
:
Soukup Gervase the Great Economists

of
Ideas review
,
)
.
The Virgin Mary review
2
Stehle Walter
,
.
..
.
..
..
( .
..
..
:
Sullivan Sister Maurine Man Money and Goods review

,
..
.
)
:
Culture review
4
4
Sullivan Otho Leisure the Basis
of of
.
,
,
)
.
.
(
.:
Tegeder Vincent The Conquest Life review

, ,
. .
. ..
..
..
..
.. (
.. )
.:
Williams Abbot Aidan Grace review

.
..
..
..
(
)
:
11692
Winslow Bede The Christian Dilemma review
,
)
.
.
..
.
Wolters Gilbert Tavistock Abbey review

, ,
's ...
. (
Concept 201
of
of
Zenner Ambrose The Sources

St
Benedict Peace ..
..
..
..
:
, of
Elements Benedictine Peace

..
.
.
.
.
..
.
.
.
to ..
of
Zimmermann Odo The Earliest Witness the Election the First Benedictine
J.
:
Pope
..
BOOKS REVIEWED
by
Laughter Cosgrove
on
Accent Joseph She Min Kuo

M
M
by ,
-
.
..
.
..
..
.:
Before the Dawn Eugenio Zolli John Oesterreicher

M
,
.
.
.
.
.
.
.
.
.
.
..
..
..
.. ...
.
:
of
ed
The Book the Saviour Sheed Bonaventure Schwinn

,
:
.
.
J.
..
.. : ..
..
..
..
..
:. . . .
by
The Catholic Church and German Americans Colman Barry George

,
N
J.
166
Shuster
.
et .
..
.
., ..
.
.
.
.
.
.
.
.
..
, ..
Holy Scripture
ed
on
al
Catholic Commentary Bernard Orchard

O
,
.B
A
S
.
Ignatius Hunt 278

.
.
.
.
.
.
of , ..
.
.
.
.
.
.
.
.
.
The Catholic Way

by
Theodore Maynard Abbot Leonard Schwinn

:
.
..
..
.
.
.
.
.
by
The Ceremonies the Easter Vigil Frederick McManus Bruno McAndrew 377
,
.. R
. .
171
by
Chaucer Raymond Preston Frank Kunkel

,
.
..
L
.
..
..
..
:
..
.
Timothy Fry
by
Chaucerian Essays Gordon Hall Gerould

,
.
. .
.. ..
. .
.
.
.
.
.
.
.
.
:
by
de
The Christian Dilemma Pol Bede Winslow

W
van
,
.
.
.
.
.
.
.
, :
.
.
by
Classical Influences Renaissance Literature Douglas Bush Sister Luanne

in
Meagher
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
on .
.
.
..
.
by .
. by
Commentary the Gospels Ronald Knox Leonard Cassell 92

, of W ,
A
. .
..
..
:
The Conquest Cavanaugh Tegeder 188

of
Life John Vincent

,
G
W B C
.C
. . .S
..
..
..
.
.:
by
The Development
of
the Idea God John McDowell Sylvester Schmitą 181

B
,
Early English Christian Poetry trans Charles Kennedy Paul Ketrick

.
J.
..
..
..
:
by
The Easter Vigil Leonard David Perotti Bruno McAndrew

,
..
.
:
Ethics and Facts by Messner Ernest Kilzer

,
:
J.
.
.
.
by
for
Evidence Our Faith Joseph Cavanaugh Francis Broderick

,
,
H
C
.C
.S
.
..
.. .:
by
The Eye Listens Paul Claudel Sister Johanna Becker

,
..
..
.
:
The Fair Bride by Bruce Marshall Sister Mariella Gable

,
.
.
..
.
.
.
.
.
.
.
.
.
.
.
by
The Faith and Modern Man Romano Guardini Paul Sih

,
..
..
..
..
.
. :
by
Sparks Ignatius Hunt

of
The Formation the New Testament

,
D
H
F
.
.
..
..
..
:
From Five to Nine , by Bruno McAndrew : Gordon Bodenwein . . . . . . ..

. . . .. . .. .. . . . 367
Golden Goat by, Raymond L. Bruckberger , O. P .: Owen Hudson .. . . .. . . 88
A Good Shepherd He Was , by Raphael Grashoff , C. P .: Sister Jerome Keeler . . . . .. 177

Grace , by Reginald Garrigou - Lagrange , O. P. : Abbot Aidan Williams. . . . . . . . . .. 85
Crusaders , by James Edward Tobin : Sister Luanne Meagher . . .. .
87
The Happy
Heaven and Earth , by Carlo Coccioli : Mary Alice Slater . . . . .. 177
Heaven Pays No Dividends , by Richard Kaufmann : Mary Agnes Schirmer . . . . . . . 179
The Hidden Stream , by Ronald A . Knox : Alban Baer . . . . . . 376
Hilaire Belloc : No Alienated Man , by Frederick Wilhelmsen : Sister Claire Lynch . 366
Hugh of St. Victor on the Sacraments of the Christian Faith , trans. Roy J .
Deferrari : Theodore Leuterman . . . . . .. . . .. . . . . 267
Ideas of the Great Economists , by George Soule : Gervase Soukup . . . . . . . . . . . . . . . .• 186
I Have Sinned , by Bernard Sause : Edgar Schmiedeler . . . . . . . . . 378
Kinships , by Antonin Sertillanges, O. P. : Bruno McAndrew . . . . . . . . . 179
Law , Liberty and Love , by Columba Cary - Elwes , O . S. B. : John W . McReynolds . 89

Leisure , the Basis of Culture, by Josef Pieper : Otho L . Sullivan . . . 282
Man , Money , and Goods , by John S. Gambs : Sister Maurine Sullivan . ... 373
20
The March toward Matter, by John MacPartland : Sister Dunstan Delehant . . 284
Medieval Essays , by Christopher Dawson : Jeremiah F. O' Sullivan . . . . . . . . . . . . . . . 370
The Metaphysical and Psychological Principles of Love , by Michael Joseph

Faraon , O .P . : Helmut Hatzfeld . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 269
Modern Science and Modern Man , by James B. Conant : Bede Ernsdorff . . . . . 86
Of the Imitation of Christ , trang . Abbot Justin McCann : Abbot Gerald Benkert . . . 266
vie
by
Pie X : sa son oeuvre Pierre Fernessole Sister Jerome Keeler 176

,
..
..
..
..
..
.
by
Primitive Man and His World Picture Wilhelm Koppers Sister Inez Hilger . 375
,
.. .
. .
:
by
Recent Thought Focus Donald Nicholl Augustine Osgniach

in
..
..
..
..
..
..
:
by
Antonin Sertillanges
:::
Rectitude Basil Finken 181
O
,
,
.P
.
by .
..
..
..
..
.
G .
. ..
..
..
..
..
.
, ..
.:
Religious Instruction Catholic Colleges for Men Roland Simonitsch

in
John Julian Ryan .

C
.C
270
S
.
.
by ...
.
....
....
.
.
.
.
De ..
.
La ...
.
.
.
.
.
.
.
.
.
.
.
.
.
.:
St
Agnes 272
::
Benedict Joseph Labre Gorce Jerome Palmer
,
.
:
.
.
, ed
Saints for Now Clare Boothe Luce Sister Mariella Gable 184
,
.
:
.
.
.
.
.
.
by
Saints Westward Donald Attwater Theodore Maynard 176

:
.
.
.
.
.
by
373
St
Thérèse and Suffering Abbé André Combes Sister Martha Brien

O
,
....
`
.
..
..
..
:
182
by
Sermons for Eucharistic Devotions John Pastorak Roger Schoenbechler

,
B
.
.
..
..
:
by
Shakespeare and Catholicism Mutschmann and Wentersdorf Alban

,
K
.
92
Baer
..
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
..
...
..
The Shipwrecked by Graham Greene Abbot Leonard Schwinn 364

,
. ...
.
.
.
.
.
.
.
:
.
.
.
.
: ..
W ..
The Shorter Cambridge Medieval History

ed
Previté Orton Wilfrid

W
,
-
.
.
.
Bayne 276
.
of ..
.
.
.
.
.
, , ..
.
.
.
.
The Sign Jonas by Thomas Merton Michael Ducey

:
.
.
.
.
.
.
by
Society and Sanity Sheed Edgar Schmiedeler

F
..
.
:
J
.
M .
God by James Gillis

So
Near Bruno McAndrew

Is
C
.P
S
,
,
.
..
.:
.
.
by
the King Highway Bishop Francis Xavier Ford Martin

M
.M
Stone
in
,
,
's
.:
Burne
.
..
.
..
.
.
.
.
.
.
..
.
, , ..
by by ..
H ..
. .
P .
. .
R ..
. .
.
.
.
.
.
.
..
.
: ..
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.. ..
..
.
.
.
..
Tavistock Abbey Finberg Gilbert Wolters

of
Teresa AvilaMarcelle Auclair Mother Mildred Knoebber

:
..
..
..
..
.
.. . ..
.. .. .
by
Travel and Discovery the Renaissance Boies Penrose Aloysius Plaisance

in
Treasury Early Christianity

ed
Anne Fermantle Abbot Justin McCann

of of
,
A
3
:
.
by
Two Worlds for Memory Alfred Noyes Alban Baer

,
.
.
.
.
.
.
.
.
.
.
.
, .
.
:
Adolph
ed
Union List Serials American Benedictine Libraries Hrdlicka

in
,
E
.
Sister Jane Frances McAtee

O
.B
.S
..
.
..
.
..
.
..
.
.:
by
The Virgin Mary Jean Guitton Walter Stehle

,
..
.
..
:
by
The Warrior Saint Bodley Francis Broderick

,
C
R
:
.
.
.
..
..
..
OFMICHIGAN
UNIVERSITY
BOUND
BOUND 3 TOTALE
02594
9015 1686
JAN 26 1955
UNIV . OF MICH .
LIBRARY

Muggli, Joanne, O.S.B., Benedictine Contributions To Mathematics From The Sixth To The Thirteenth Centuries, 4 - 1 (1953) 34-46 PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Muggli, Joanne, O.S.B., Benedictine Contributions To Mathematics From The Sixth To The Thirteenth Centuries, 4 - 1 (1953) 34-46 PDF

Uploaded by

Copyright:

Available Formats

The American Benedictine review.

[Atchison, KS, etc.] : American Benedictine Review, inc.

Creative Commons Attribution-NonCommercial-NoDerivatives

This work is protected by copyright law (which includes

BLISHED QUARTERLY THE AMERICAN BENEDICTINE ACADEMY

PUBLISHID QUARTERLY BY INI AMERICAN BINEDICTINI ACADEMY • NEWARK , NEW JERSIY

The following sectional meetings of the American Benedictine Academy

THE AMERICAN BENEDICTINE REVIEW

VOLUME IV · SPRING 1953 • NUMBER 1

The New Latin Psalter : Its Diction and Style

Thirteenth Century Muggli

From Where We Theodore Maynard

The Happy Crusaders Sister Luanne Meagher

Law Liberty and Love John McReynolds

Society and Sanity Edgar Schmiedeler

The Fair Bride Sister Mariella Gable 91

Commentary the Gospels

Shakespeare and Catholicism Alban Baer

Rt Rev Mark BRAUN

Meinrad Indiana Newark New Jersey

MARTIN SCHIRBER QUENTIN SCHAUT

Abbey Vincent Archabbey

Collegeville Minnesota Latrobe Pennsylvania

THE AMERICAN BENEDICTINE REVIEW

Editor BONAVENTURE SCHWINN Associate Editors PATRICK

CUMMINS EDMUND JURICA Matthew Hoehn

THE AMERICAN BENEDICTINE Review published Spring Autumn

Winter The American Benedictine Single copy yearly

Copyright 1953 The American Benedictine Academy All communications should

the Editor Abbey 528 High Newark

addressed Street New

sey The the Catholic Periodical Index

AMERICAN BENEDICTINE Review indexed

other book the Bible

with the Church traditional worship the Book

Psalms From the earliest times the psalms formed

integral part the liturgy and closely were they inter

woven with Christian piety that the ancient communities

ously against any change Augus

tine tells that the alteration

even word the

the psalms was sufficient

text stir them instant revolt

when dealing with the ancient versions the Scriptures

much caution he undertook finally version made from the

Hebrew but when published this last version he took care

his Introduction make clear that this version was not

for liturgical but was designed

scientific aid Christian controversy with the Jews

How constant and continuous this religious and liturgical

professor the Catholic University Nijmegen

Vigiliae Christianae which published

Holland and editor Amsterdam She

expert The present paper was read Aug

acknowledged the annual meeting

the Thymgenootschap society Catholic graduates

1948 the Dutch

tributed the translator

2St Jerome Praefatio Librum Psalmorum juxta hebraicam veritatem

legere aliud Judaeis singula verba calumniantibus respondere

is able provoke strong and even

de Bruyne challenged this view , believing that this Psal

Revue Bénédictine, 42 (1930 ) , 101 ff . But Allgeier Biblica