Skip to main content

Full text of "Passionist : bulletin of Holy Cross Province."

See other formats







fSEft^ll irf ' 9 ll'lll 

sib. &i 

A 1 

Hwl : nix AfL y 

■W™^ ^w*-^ 1 


Hail to the Chief! The Passionist extends heartfelt congratu- 
lations to Most Reverend Theodore Foley, C.P., our new 
Superior General. And to our neighbor Province of St. Paul of 
the Cross, our felicitations on this happy choice by the Chapter 
of its illustrious member. Also, to the Consultors General and 
other members of the General Curia, our congratulations and 
good wishes. 

We have high hopes and strong confidence that under the 
able guidance of Most Reverend Father General and his curial 
assistants, our Congregation will happily increase in numbers, 
fervor and fruitfulness. 

If a preacher were to address 1000 persons every evening for 
36 years, he would speak to about as many persons as The Hour 
of the Crucified reaches in one broadcast. Every Passionist 
should know more about this truly marvelous apostolate of the 
airwaves. The best way to fill in would be to visit the studio 
at West Springfield, as I did on April 7th. Next best, I think, 
will be the Workshop Tour in this issue, by Father Isaias 

A renewal of preaching has been called for by Vatican II. 
Father Jerome Stowell's article on the theology of preaching 
summarizes a chapter of the thesis which he is writing for his 
degree in Liturgy at Notre Dame University. Here are valuable 
insights on a subject of vital importance to all of us. 

Father Francis Flaherty, on old China hand, is back in the 
Orient. He is at present conducting missions and retreats in 
Japan and has taken time out from a packed schedule to send 
us his impressions of the New Japan. 

Since his ordination in 1962, Father Andre Auw has con- 
tributed to Sponsa Regis, Review For Religious, and is currently 
doing a series for Emmanuel. We are more than pleased to have 
his essay, Listening and Life. Other magazines would have 
gladly bartered for it. Procul Profani! 

turn to inside back cover 





Workshop Tour of The Hour of the Crucified .... 2 
lsaias Powers, C.P. 

Toward a Theology of Preaching 13 

Jerome Stowell, C.P. 

The New Japan 22 

Francis Flaherty, C.P. 


Listening and Life 27 

Andre Auw, C.P. 

The Kingdom in Our Midst 32 

Carroll Stuhlmueller, C.P. 


The Thirty-eighth General Chapter 40 

Passionists In The United States 51 

Passionists Around the World 76 


Ceramic: Fishers of Men 
Fred Heme 

Editor: Ignatius P. Bechtold, C.P. 

The Passionist is published quarterly by Holy Cross Province at Immaculate Con- 
ception Monastery, 5700 North Harlem Avenue, Chicago 31, Illinois. The maga- 
zine is a private publication, issued primarily for members of the Congregation of 
the Passion. There is no copyright. There is no subscription price, but free-will 
offerings are gratefully accepted. Controlled circulation publication postpaid at 
St. Meinrad, Indiana. 

Sprinc.-Summer, 1964 

< UktUnk K-jfm ^/the 

Thirteen Million Listen 


ive or take a few thousand square 
miles, the following words are broad- 
cast over one-third of the world: "The 
Passionist Fathers of the United States 
and Canada present The Hour of the 
Crucified. This transcribed program 
comes to you each week from the spe- 
cially constructed studios at Our Moth- 
er of Sorrows Monastery, West Spring- 
field, Massachusetts." 

Give or take a million people in any 
one week, The Hour of the Crucified 
welcomes, talks to, sings for, and 
plants the love of Our Lord's Passion 
into a "receiving congregation" of thir- 
teen million souls. 

Statistics aren't entirely reliable. For 
this reason we stay on the side of the 
conservatism, with a few estimates to 
help us. One estimate is guided by our 
own mail response. From letters re- 
questing the printed copy of our pro- 
gram, we send out five to six thousand 
Bulletins each week . . . gratis. These 
are the articulate ones (a slim per- 
centage of the total) who take the 
trouble to ask for a lasting souvenir of 
what they heard. 

Counting Heads 

Three other testimonials help us to 
count heads. The Secretary to the 
Bishop of Grenada, West Indies, wrote 
us that our program, certainly one 
of the most popular on the Windward 
Islands Station WIBX, has, conserva- 
tively, a million listeners each week. 

Another tape — one that "takes to 
sea" — comes back with the Chaplain's 
assurance that six to seven thousand 
sailors of the U.S. Randolph Task 
Force listen regularly. 

Also, a copy of the broadcast is sent 
to the Armed Forces Network of 250 
stations, which, according to the Pen- 
tagon, ends up with 8 million listeners. 

That makes over 9 million from 
just 3 tapes. We have 302 more to 
account for. Seven go to the Philip- 
pines; one each to Samoa, Rhodesia, 
Panama, Puerto Rico; an even dozen 
to Canada; a few to Penitentiaries, 
Convents and General Hospitals, which 
run the program on a closed-circuit 
line; and 250-plus to commercial sta- 
tions generously distributed throughout 

The Passionist 




the United States. Half of these 250 
enjoy the "Big Station" status of 5,000 
watts or more; 12 qualify as "Mon- 
sters," that select minority which, with 
clear-channel power of 50,000 watts, 
broadcast to an almost nation-wide 
audience. In one day, we received let- 
ters from Alabama, Texas, and North 
Bay, Canada — each of which "heard us 
over KDKA, Pittsburgh"! 

Considering even a modest per- 
centage of audience on all these, it is, 
without a doubt, a great potential and 
tremendous opportunity. When a Pas- 
sion ist hears these statistics for the first 
time, the Fourth Vow comes immedi- 
ately to mind. Then comes the ques- 
tion, "What is being done?" 

Ten Years A-Growing 

Fr. Fidelis Rice, C.P., is usually the 
one who is asked. He is the founder 
and director of the Program. He 
knows its 10-year history from the first 
recording, made in a nook of the Mon- 
astery's Sacred Eloquence classroom on 
an amateur home-recording machine, 

Spring-Summer, 1964 

to its present professional productions 
made on a battery of precision instru- 
ments which can equal any commercial 
station in the world. He knows the 
anecdotes, the story-book growth, the 
technical evolution, the heart-sustain- 
ing letters, the come-from-everywhere 
donations that always seem to arrive in 
the nick of time, the national awards, 
the papal sanctions, and the capping 
triumph of the new studio. 

Fr. Louis McCue, C.P., is also the 
priest to ask how this great potential 
is being served. He has been the As- 
sociate Director for the past seven 
years. If Fr. Fidelis knows the pro- 
gram "bottomside up," Fr. Louis 
knows it "inside out." The installa- 
tion, operation, and at times invention 
of the electronic and photographic ma- 
chines are his achievement. Thirteen 
hundred and twenty feet of wire inside 
the recording console move like the 
blood vessels of a healthy body under 
his expert care. 

Both priests are qualified to answer, 
from historical prospective or technical 
procedure. But in an essay to fellow 

Passionists, the task is simplified. 
Enough to speak of the present method 
of operation, the steps involved, and 
the influence extended. 

A Workshop Tour 

Considering the circumstances, the 
easiest mode of conduct will be a 
Workshop Tour of the input and re- 
sponse connected to one program. I've 
selected the February 9th Broadcast 
because it is recent enough to be re- 
hearsed and settled enough to be com- 
plete. We will follow the course of 
the program, step by step. 

Sometime in December, 1963, Fr. 
Xavier Hayes, C.P., was commissioned 
to write four 10-minute talks on the 
general subject of prayer. In particu- 
lar, he was requested to answer the 
questions so often asked by the radio 
audience: "Is prayer old-fashioned?" 
"What good does it do?" "Are 
prayers answered?" "How can I pray 

Father Xavier went to work. About 
a month before broadcast date he re- 
corded his talks in the soundproof 
booth at the studio. Words were 
picked up by the microphone and 
faithfully set down in sound patterns 
on the magnetic tape . . . ready for play- 
back any time. That ended step one. 

Step two involved the selection of 
music. Comprising almost one-half of 
the program's running time and one of 
the chief reasons for its popularity, 
music demands more time and effort 
than any other aspect of the program. 
To get the high quality required, Fr. 

Louis arranges for special recordings 
of the finest choirs in the United 
States and Canada. These are exclu- 
sive. They can neither be sold nor 
given away. With 180 from this hem- 
isphere, plus the broadcast rights foi 
the celebrated choirs of Southern Eu- 
rope obtained by Fr. Fidelis, The Hour 
of the Crucified has one of the best 
libraries of taped religious choral mu- 
sic in the country. 

So the music was all there, in the 
vault. It was simply a matter of choice 
— which songs from which choirs 
would best fit in with the talks, or the 
liturgical season, or some other unify- 
ing theme. The four weeks of Feb- 
ruary featured the Seminary Choir 
from Houston, Texas, a Novitiate 
Choir from Mt. Alvernia, Pittsburgh, 
a Parish Choir from Evanston, Illinois, 
and a Men and Boys Choir from Ken- 
sington, Maryland. 

Two-thirds of the whole February 
Series, then, were taken care of: the 
10-minute talks and the choral selec- 
tions of each featured choir. Next step 
was the week-to-week preparation. 
Each program must be fitted together, 
the tapes made and mailed 13 days 
ahead of the scheduled broadcast time. 
Somewhere in the week before dead- 
line, the announcer's script and the 
"Crossroads" were due. 

Narrowing down the focus to the 
second program of the February Se- 
ries: the choir was ready — The Sisters 
of the Franciscan Novitiate, Mount Al- 
vernia, Pittsburgh; the talk was ready 
— a talk on prayer, entitled "The 

The Passionist 

The Hour of the Crucified Studio, West Springfield 

Three Cures," concerned with the psy- 
chological health which comes with 
honest prayer. Liturgical ly, it was 
Quinquagesima Sunday. 

Three Days to Deadline 

One-third of the program still had 
to be done, and there were less than 
three days to do it in. Think, type, 
finalize . . . the system has been going 
on for years. According to a long- 
standing arrangement of alternation, it 
was Fr. Fidelis' turn to write the an- 
nouncer's script. The "Welcome" was 
standard: "The Passionist Fathers 
present . . ." The opening prayer was 
the Collect of Quinquagesima Sunday. 

Spring-Summer, 1964 

Next, for continuity, Father worked 
out an appropriate introduction to the 
first hymn, followed by a simple an- 
nouncement of the radio editorial, 

After "Crossroads" came the one 
part of the program which never 
changes: the Passionist Prayer, "Sweet 
Jesus, for how many ages hast Thou 
hung upon Thy Cross, and still men 
pass Thee by . . ." 

After another short paragraph de- 
signed to make the second choral selec- 
tion more meaningful, Fr. Fidelis 
wrote a fitting introduction to the main 
talk — setting up the mood and show- 
ing the need for Fr. Xavier's words. 

Father Fidelis Rice with part of 
the Taped Choral Music Library 

The program closed with a third 
hymn, a standard "wind up," and a 
special prayer composed for that pro- 
gram which asked God for patience in 

Meanwhile Fr. Louis prepared the 
"Crossroads," a three-minute radio 
editorial which makes observations, 
fireside-chat fashion, on a subject of 
current interest. That week he talked 
about the Church's attitude on the so- 
called "changing morality." The sub- 
ject was influenced by a rash of Jan- 
uary headlines: some sociologists had 
achieved notoriety by their disclaim- 
ers of fixed morality. Fr. Louis edi- 

torialized on this upsetting trend from 
the Church's point of view. 

By this time, deadline date was fast 
approaching. Type must be turned to 
tape. Friday, January 25 th, Fr. Clem- 
ent Buckley, C.P., recorded the an- 
nouncer's script. Fr. Louis recorded 
his own "Crossroads," returning from 
the Sunday morning's live telecast 
Mass, Chalice of Salvation. 

Sometime between three and six in 
the afternoon, wedged in between the 
greeting of sightseers, the various tapes 
were stacked in line — 2 tapes of back- 
ground music, 1 tape of the choir, the 
announcements, the "Crossroads," and 
the main talk. These were then weld- 
ed, molded, blended by expert ears de- 
termining expert hands that worked on 
one-quarter mile of electric wire, mix- 
ers, equalizers, amplifiers, and record- 
ing machines. 

The music of February 9th is a good 
example of how even truth can be 
improved on. The choir from Mt. Al- 
vernia sang very well . . . but softly. 
After all, Novice Sisters can't be ex- 
pected to sound like basso profundos. 
However, by means of building up the 
lower range on the equalizer, the Sis- 
ters were re-recorded with a "virility" 
that may have astonised their Mistress 
of Novices, but certainly pleased their 
radio audience. 

Exactly 29V2 Minutes 

Five tedious hours later, and the 
"religious variety show" was put to- 
gether. Tedious is the word for it; 
time- factor is the reason. Each pro- 

The Passionist 

gram must be exactly 29 & l/ 2 minutes 
long. Sometimes this means "fill" — 
enter more background music; more 
often it means "cut" — exit a para- 
graph from Crossroads, or a phrase or 
two from the main talk. In the Feb- 
ruary 9th Program, just over a minute 
had to be cut . . . but only Father 
Xavier noticed. 

It was late, very late, Sunday Eve- 
ning when the Master Tape was fin- 
ished. Time to breathe easy, read the 
Sunday paper, go to bed. The program 
was now in the capable hands of Mr. 
George Katsuranis, Production Man- 
ager — one of the three full-time help 
on the staff. Monday morning he set 
the master tape at the head of a bank 
of four high-speed duplicators which 
spun the "slave tapes" eight times fast- 
er than normal speed. It took a good 
eight hours at full twirl before the 
300-plus tapes were ready for broad- 
cast. Tuesday and Wednesday meant 
two more full-days' work: checking, 
packaging, mailing, trucking down to 
the Post Office. The government used 
to charge regular parcel post rate, 
which meant $100 each week for mail- 
ing alone. Now, thanks to the suasion 
of Fr. Fidel is and an act of Congress, 
all religious programs go under the 
banner of "Educational Material," for 
us just 300 four-cent stamps. 

Eleven days, January 29 to February 
9, came between the packaging and the 
broadcasting. Then, Quincjuagesima 
Sunday, close to 600 tapes were set in 
their predestined sockets, and sound 
was heard, on schedule, presenting the 

Father Louis McCue makes repairs 
inside the Custom Built Console 

Passionist Fathers to the English-speak- 
ing world. 

During the period of rest, prepara- 
tions were made for the print dimen- 
sion of the Radio Apostolate. Mr. 
Katsuranis typed the talks and prayers 
on photographic paper. Fr. Isaias Pow- 
ers, C.P., third Passionist on the staff, 
prepared pictures, captions and fill for 
the magazine-style Bulletin. Then all 
was handed over to Mr. David Foote, 
the extremely capable head-man of the 
Printing Department. 

Stage by stage — photographing, de- 
veloping, engraving, and finally print- 
ing on the offset litho-press 6,000 

Sprin(;-Summi:r, 1964 

With Father Fidelis Rice (front) at the "mixer," controlling the sound, and 
Father Isaias Powers at the "jackboard," connecting the machine, the Ampex 
recorders blend segments of the "religious variety show" into a Master Tape, 
29 x /2 minutes long. 

copies of the 12 -page, 3 -color Weekly 
Bulletin rolled off the production line, 
ready to be stapled and addressed by 
a volunteer corps of Auxiliaries. Five 
thousand copies were sent, gratis, to 
the "regulars"; one thousand were 
kept in stock for individual requests. 
Then they came! 

Hundreds of Letters 

Between February 10th and 15th, 
over 700 individual requests were re- 

ceived. Here is a cross-section of that 
week's mail-call. They are extraordi- 
nary only in their human interest, not 
in their common estimate of praise. 
One written from Kentucky: 

"Dear Father, I find your programs 
very inspiring. The sermons are de- 
livered in an excellent manner. 
At present I am a student at the 
Methodist School of Religion, in 
Columbia, Kentucky. 
Speaking on behalf of the students 


The Passionist 

studying for the Ministry, and the 
ministers on Campus, we would be 
honored to receive copies of your 
magazine and prayers." 

Another, coming shortly after, dra- 
matically authenticates the value of the 
Prayer to Christ-Crucified, which is set, 
like a diamond, in the middle of each 
program : 

"Dear Father, I am writing this let- 
ter to tell you about how your pro- 
gram has helped me. 

I am the chief engineer at this 
(radio) station and also do quite a 
bit of air work. Among my duties 
is the Sunday morning shift. Dur- 
ing this time I play your program. 
I have been listening now for about 
six months. At first I didn't pay 
much attention, but several months 
ago the prayer that is said to Jesus 
attracted my attention. 
I am a fallen away Catholic. I left 
the church because I was "con- 
verted" to Seventh Day Adventism. 
I have a long Catholic background, 
including being a Brother in a Re- 
ligious Order at one time. 
My soul has been torn apart for 
years. I have been so confused. I 
try and see the truth in Catholicism, 
but my Adventist training has served 
as a brick wall. I have prayed hard, 
nothing is more important to me 
than the salvation of my soul . . . 
Your program, especially the recent 
ones, have helped me so much. 
This morning I am going to Mass 
for the first time in about five 

Spring-Summer, 1964 

The next letter, in the same morn- 
ing's mail, came from Southern Uni- 
versity, Baton Rouge, Louisiana. It 
seems to have been the total format of 
the program which influenced her: 

"Dear Father, The Hour of the 
Crucified, a program which inspired 
me to be converted to Catholicism, 
is sponsored by WLCS, Baton 

Please be kind enough to send me 
a copy of last Sunday's talk on 
prayer. I hope that The Hour of 
the Crucified will continue to come 
to us, since it has been the source 
of my inspiration in the most try- 
ing moments of my life . . ." 

The fourth letter is the most recent 
of an extended correspondence with 
the Chaplain of Colorado State Peni- 

"Reverend and Dear Father, I have 
been intending to write you for a 
long time regarding your very fine 
program, The Hour of the Cruci- 
fied. As you remember, here in the 
penitentiary, the inmates have a 
closed-circuit radio system. All ra- 
dio programs are received on a mas- 
ter receiver, then piped into each 
cell through a set of earphones. 
I have received numerous unsolicit- 
ed comments from the inmates, fa- 
vorably impressed by these fine 
programs of yours. By this system 
we are reaching many inmates who 
never come to Mass either through 
laziness, or from fear of scorn from 
their fellow inmates. 

Sensitive meters assure Father Fidelis and Mr. George Katsuranis that the four 
Duplicators are functioning properly, as over 300 tapes are made at high 
speed for shipment throughout the world. 

I hope that I will continue to have 
your consent in using your tapes for 
this purpose. I know they are doing 
a great spiritual work as we are 
using them." 

The fifth, and last, speaks for it- 

"Dear Father, Fortunately for me I 
was introduced on Sunday evening, 
Feb. 9, to The Hour of the Cruci- 
fied, over Radio Station KDKA. 
Father Xavier Hayes' presentation 


of the psychological benefits to be 
derived from prayer was brilliant 
and truly inspirational. 

During the week I am employed 
as school psychologist . . . and on 
Saturdays I teach in the Graduate 
School of Educational Psychology, 
Duquesne University, Pittsburgh. 
If it is not asking too much of 
your office, I would like to provide 
each of my forty graduate students 
with a copy of Father Hayes' dis- 
course; his message of ten minutes 

The Passionist 

said much more than we find in 
many basic textbooks on counseling 
and guidance. 

It is my hope that a copy of Fa- 
ther's message will stimulate each of 
my students to become further ac- 
quainted with your excellent pro- 

The 40 were sent, along with their 
six thousand sisters, some of which 
nested in homes while some eventually 
camping out in waiting rooms, depots, 
airplanes . . . God knows where. 

Every week, in this modern A-frame 
building, a replica of the February 
Ninth Workshop Tour goes on. Dead- 
lines grind against deadlines like those 
crazy bump cars in the county car- 
nivals. For ten years now, the cycle 
keeps recurring; plan, write, record, 
assemble, duplicate, mail for broadcast, 
put into print, read the mail, comply 
with requests — preach Christ Crucified. 


Other data could well claim place. 
They would be more fully treated if 
the tour had scope for leisurely con- 
versation : 

ITEM: Television is the other in- 
tegral part of the Apostolate. It is 
hoped, someday, to produce and 
package TV films as we now do 
radio broadcasts. Meanwhile, and 
for the past ten years, Fr. Fidel is 
has been beaming, live, over West- 
ern New England. This year marks 
the Tenth Anniversary of the 
unique Three Hours Production a 

Spring-Summer, 1964 

"spiritual spectacular" on Good Fri- 
day. It is the seventh consecutive 
year for Chalice of Salvation, the 
hour-long presentation of Holy 
Mass and Interview which is tele- 
cast, live, over three stations in the 
Connecticut Valley. 

ITEM: Fr. Fidelis is also Diocesan 
Director of Radio-TV, the only re- 
ligious priest in the country to be so 

ITEM: The thousand-dollars-a-week 
operating expenses are sustained by 
the free-will offerings of benefac- 
tors. Working strictly on a non- 
commercial basis, money cannot be 
mentioned on Radio, TV, or even 
in the Bulletin. Appeals are sent 
through the mail twice a year. 

ITEM: The physical arrangement 
of the center consists in three of- 
fices, a beautiful foyer exhibiting a 
hand-carved crucifix framed by the 
motto, "We Preach Christ, and Him 
Crucified," a studio ample for TV- 
filming, a fireproof vault for the 
music and master-tapes, recording 
booth, transcription room housing a 
console outmatched by nobody, 
tape-duplicating room, general sec- 
retary's quarters, and the printing 
department. Two men and one 
woman work full time; an elderly 
janitor and three high school boys 
help out part time. 

ITEM: The three priests on the 
staff are responsible for five dead- 
lines: the radio program, television 
program, weekly Bulletin, television 


press release (concerned with each 

week's guest celebrant), and radio 

press release every time the series 

ITEM: Since it enjoys a "religious 
variety show" format, the radio pro- 
gram is flexible in structure. It is 
able to present, for example, inter- 
views with such distinguished prel- 
ates as Cardinal Cicognani, round- 
table ecumenical discussions, and 
occasional all-music programs wo- 
ven meaningfully together by the 
thread of continuity. 

ITEM : The growth of the program 
has been phenomenal. Thanks to 
the organization of Area Represen- 
tatives in both American Provinces 
and to the genuine interest stirred 
by our missionaries home and 
abroad, the one-two punch of "ask- 
ing for audition tape" and "decid- 
ing to carry the program" is grad- 
ually making our Station Folder 
look like a telephone book. Since 
October, the average has been slight- 
ly over two new radio stations per 

A Modern Apostolate 

No one doubts that mass-communi- 
cations is an imperfect apostolate. The 
marvelous way in which words are 
able to invade the privacy of home or 
auto by means of the air-waves cannot 
supplant the personal and sacramental 
contact so essential to a full Christian 
life. But while imperfect in depth, it 


is much more than an adjunct, a fas- 
cinating toy. It is a vital part of the 
perfect society which is the Church — 
providing the Passionist Congregation 
with a mobile mission platform, an ex- 
tended pulpit, which makes up in 
range and elasticity for what it lacks 
in personal contact. By its very nature, 
radio is effortless and undemanding. 
The aged can listen in their night- 
shirts, the beatniks in their beards, the 
reluctant and the bigoted in the com- 
fortable upholstery of their cars. Spir- 
itual mavericks, who "wouldn't be 
caught dead in Church," will listen to 
The Church over the radio, and often 
enough get to be caught up in Her 
this way. 

A holy man once said that he would 
consider his life worthwhile if he 
could be the means of the salvation 
of one soul. Our project is, at the same 
time, less and more ambitious. With 
respect to each individual, we have a 
humble role to play : we know the 
program can provide only the spark 
of desire, the seed of decision. But 
with regard to the numbers who can 
be touched by the spark of Christ and 
planted with His Love, we have thir- 
teen million souls in our receiving 

It is in terms of this both humble 
and ambitious hope that The Hour of 
the Crucified makes its Tenth Anni- 
versary request to the brethren — that 
you remember its potential and pray 
for its success and growth. 

The Passionist 






'Sent To Preach" 


T was indeed heartening for Pas- 
sionists to see the importance placed 
on the ministry of preaching by the 
Second Vatican Council. 

The ministry of preaching is to be 
fulfilled with exactitude and fidel- 
ity. The sermon, moreover, should 
draw its content mainly from scrip- 
ture and liturgical sources, and its 
character should be that of a proc- 
lamation of God's wonderful works 
in the history of salvation, the mys- 
tery of Christ, ever made present 
and active within us, especially in 
the celebration of the liturgy." 1 

This paragraph of the Constitution 
echoes a deep conviction of the Fathers 
of the Council. As Cardinal Ritter told 
the Council on October 3, 1963, "It 
is now necessary to restore preaching 

Spring-Summer, 1964 

to its former basic importance as an 
indispensable condition of all other 
reforms that the present Council may 
decide."* At the same time the Cardi- 
nal put his finger on a soft spot in our 
theology: little has been done to de- 
velop a sound theology of preaching. 

Preaching Today 

In the minds of the laity (and, it 
must be admitted, of many clergy) 
preaching comes in for scant respect 
today. If we are to believe the many 
complaints which are current coin, 
preaching is too often irrelevant, poor- 
ly prepared, abstract, repetitious, un- 
scriptural. How few regard it as a 
means of grace analogous to the sacra- 
ments themselves ! Even in the minds 
of the many priests, preaching is con- 
sidered only incidental to the main 


work of "getting the people to the sac- 
raments." And that special exercise of 
the preaching ministry, the parish mis- 
sion, is often regarded by the clergy 
as chiefly an opportunity for the peo- 
ple to confess to an outsider. It is 
taken for granted that attending the 
mission will bring grace. But it is 
quite generally assumed that this grace 
will come from receiving the sacra- 
ments, assisting at mass and benedic- 
tion, taking part in the rosary or the 
stations of the cross. Hardly anyone 
thinks of receiving grace simply by lis- 
tening to a sermon. 

What is painfully plain today is the 
uncomfortable fact that we lack a solid 
theology of preaching. In most semi- 
naries the course in homiletics offers 
only the techniques of sermon writing 
together with practice in delivery. Very 
little is said on the theology of preach- 
ing. One would look for a long time 
before finding anything on this sub- 
ject in the standard manuals of dog- 
matic theology. The result has been a 
real impoverishment of preaching it- 

The priest would certainly feel a 
twinge of conscience if he were to neg- 
lect his duties in the confessional. He 
would not think of giving less than his 
best in instructing prospective converts. 
Yet that same priest can take lightly 
his ministry of preaching and feel less 
compunction about it than if he had 
skipped his daily rosary. 

Preaching and Renewal 

If the work of pastoral renovation 
of the Church as envisaged by the Sec- 


ond Vatican Council is to be carried 
out, a renewed appreciation of the 
ministry of preaching, its intrinsic dy- 
namism, is called for. "Our apprecia- 
tion of the word will improve," writes 
Father Paul Hitz, "only when a basis 
is provided for it in our theological 
understanding of the word." 3 

Beginning in his seminary days, the 
priest has been made conscious of his 
role as a minister of Christ's sacra- 
ments. He is not always sufficiently 
aware of his role as minister of God's 
word. If this were true of a Passion- 
ist, he would even be failing in his 
special mission in the Church. We are 
reminded of this in the mass of St. 
Paul of the Cross. The words of the 
Apostle to the Gentiles which proclaim 
that his special vocation was not the 
ordinary care of souls but the preach- 
ing of the word, are applied to Our 
Holy Founder. By extension they can 
be taken to underline the ministry of 
every Passionist: "Christ did not send 
me to baptise, he sent me to preach 
the Gospel" (I Cor, 1,17). 

The priestly ministry must be seen 
to include, de jure, the ministry of the 
word as well as the ministry of the 

Christ's final commission to his 
apostles was to "go into the whole 
world and teach all nations" (Matt. 
28,19). In his encyclical on preach- 
ing, Humani Generis, Pope Benedict 
XV stressed the prime importance of 
preaching for the life of the Church: 

It was the desire of Jesus Christ, 
once He had wrought the Redemp- 

The Passionist 

tion of the human race by His 
death on the altar of the cross, 
to lead men to obey his com- 
mands and thus win eternal life. 
To attain this end He used no other 
means than the voice of his heralds 
whose work it was to announce to 
all mankind what they had to be- 
lieve and to do in order to be 
saved . . . 

Wherefore since by God's good 
pleasure, things are preserved 
through the same causes by which 
they were brought into being, it is 
evident that the preaching of the 
wisdom taught by the Christian reli- 
gion is the means divinely employed 
to continue the work of eternal sal- 
vation, and that it must, with just 
reason, be looked upon as a matter 
of the greatest and most momentous 
concern. 4 

Faith by Hearing 

Besides this juridic connection of 
priesthood and preaching, there is also 
an historical connection between the 
life of the Church and the preaching 
of the word of God. On Pentecost 
morning St. Peter's preaching brought 
three thousand "devout men from 
every country under heaven" into the 
Church (Acts 2,14). Because of the 
continued ministry of preaching on the 
part of the apostles in the Temple 
courts, "many of those who had heard 
the word believed, and the number of 
men came to be five thousand" (Acts 
4,4). Again, it was the ministry of 
preaching exercised chiefly by Philip 
that established the Church in Samaria 

(Acts 8,5). Later, it was by the 
preaching of Peter that the faith was 
brought to Cornelius and his group in 
Caesarea (Acts 10,1-48). 

In fact, St. Luke makes it the theme 
of the book of Acts to trace the prog- 
ress of the word of God from Jeru- 
salem to Samaria (Acts 8,14) across 
the Mediterranean to Pisidian Antioch 
(13,49) where the "Word spread 
through the whole country," westward 
to Ephesus "where all who lived in the 
province of Asia heard the Word" 
(19,10) until finally it reached the 
center of the Empire at Rome, where 
Paul was able to "preach the kingdom 
of God and the teaching about the 
Lord Jesus . . . without hindrance" (28, 

This brief outline of the historic re- 
lationship between preaching and the 
propagation of the faith, might help us 
to appreciate better the inner, kinetic 
relationship that obtains between the 
word and faith. The tendency today 
is to put preaching on the level of 
teaching, and to make the work of the 
preacher simply an affair between mas- 
ter and pupil. In this context, religion 
is the subject assigned; its methods 
are to be those of good classroom 

A Living Instrument 

A carry-over of the baneful influence 
from the period of the Enlightenment 
may be seen in this outlook. The 
Deists restricted the action of God to 
the initial work of creation; they de- 
nied that God had any further influ- 
ence in the world he had created. So, 

Spring-Summer, 1964 


in a parallel line of reasoning, the 
word of God is considered to have had 
a dynamism of its own when first ut- 
tered; but that divine influence is no 
longer operative when the preacher 
proclaims the word today. 

While the preacher should be care- 
ful not to overestimate his own impor- 
tance, yet he should recognize the role 
assigned him by Providence — to be 
that of a living instrument between 
God and man. According to St. Peter 
(Acts 1,22), he is to exercise the 
function of a witness. In the expres- 
sion of St. Paul, he is an ambassador 
of Christ, "God, as it were, pleading 
through us" (2 Cor. 5,20). He is to 
be the instrumental cause of that faith 
"which comes through hearing" (Rom. 

Fundamentally, of course, faith is a 
supernatural gift of God. It is not 
essentially dependent on preaching or 
on any human cause. But in spite of 
this purely gratuitous character of faith, 
still the act of faith is not something 
totally different from other human acts. 
The quality it has as supernatural does 
not thereby exclude the role of secon- 
dary or human values. It rather in- 
cludes them. The two actions of the 
grace of God and the work of man 
are not contrary to one another. They 
compenetrate the act of witnessing to 
the faith. The preacher does not pro- 
claim the word of man in place of the 
word of God (as the Deists would 
claim) ; nor should he be content 
merely to repeat the word of God in 
place of human speech (as the Funda- 


mentalists would do today) . Rather he 
should announce the word of God in 
the words of man. For preaching is 
the instrument used to make that word 
of God heard today. In the economy 
of salvation it is to be the intermedi- 
ary to lead man to a personal encounter 
with God. 

Paul Hitz thus sums it up: 

Christian preaching is indeed an 
overwhelming mystery. It is at once 
the word of God and of man. On 
earth, our Lord was really the pow- 
erful Son of God and acting as 
such, yet he remained hidden in the 
weakness of his still fleshly human- 
ity, and could be seen only by faith. 
Similarly, he now makes himself 
present in the weakness of his 
preacher's consolation. If he realizes 
only to faith. This must be the 
preaher's consolation. If he realizes 
what he is doing, he knows that an- 
other is speaking through him, and 
that this other is the Lord of lords, 
and the sovereign judge of hearts. 
He knows, when he enters the pul- 
pit, that his preaching will be not 
only an instruction, but an event. 
What he is proclaiming is now be- 
ing effected — the encounter be- 
tween Christ and men, whereby they 
are saved or damned. 5 

Dynamism of the Word 

The dynamism inherent in the word 
of God has seldom been treated, even 
by the great theologians of the high 
Middle Ages. Under the influence of 
the Greek philosophers, the word was 

The Passionist 

considered simply as the vehicle of 
thought; and the religious word was 
simply the means of transmitting reli- 
gious thought. Thus hobbled by the 
categories of a confining hellenism, 
few medieval theologians ever made 
their way to an understanding of the 
biblical concept of the word. 

To appreciate the loss entailed in 
such a restricted understanding of this 
concept, it is only necessary to compare 
the meaning of the Greek term logos, 
with the Hebrew dabar. Father John 
L. Mackenzie points out that the term 
dabar (word) as used in the Old Tes- 
tament is not always the verbal ex- 
pression of a mental concept. It has a 
richer, more nuanced meaning than the 
term verb inn as used by the Scholas- 
tics. For the term dabar can be either 
a "thing" or "deed" as well as 
"word." Thus, when Eliezer tells all 
the "words" he had done, he is really 
telling all the "deeds" he had accom- 
plished (Gen. 24,66). David thanks 
the men of Jabes Galaad for their 
"word" (verbum). In this case the 
"word" was the reverent burying of 
King Saul (II Sam. 2,6). St. Luke 
preserves this Semitic handling of the 
term "word" when he relates how the 
shepherds say "let us go over and see 
this word which has come to pass" 
(Lk. 2,16). ' ; 

Thorlief Boman draws a significant 
contrast between the Hebrew term 
dabar and the Greek logos. The term 
dabar comes from the verb root which 
means "to drive" or "to get behind 
and push." Thus the personality of 

Spring-Summer, 1964 

the speaker stands behind his word 
and drives it into the external world. 
But the Greek term logos comes from 
the verb legem, which means "to 
gather" or "to put in order." Thus the 
Greek term looks to an orderly, clear 
concept; the Hebrew term looks to 
action. Thus, too, the Hebrew term 
refers back to the will, the action of 
the person uttering the word. The 
Greek term is impersonal; it is con- 
ceptual and is concerned with essences. 
The Hebrew term is more existential. 7 
And so we find that the "word" in 
many of its scriptural contexts is ad- 
dressed not so much to the intellect, 
as to the will of the hearer (cfr. Ps. 
94,8). It not only looks for under- 
standing; it demands submission; it 
must be "heard," "received," or "ful- 
filled" (cfr. Lk. 11,27; Mk. 4,20; 
Col. 1,15). For it is the manifestation 
not only of the thought, but also of the 
will of the person who utters it. And 
it thus becomes an active force of 
sanctification for the hearer. 

Who Hears You Hears Me 

Our Saviour speaks of the power of 
his word to sanctify when he offers his 
Priestly Prayer at the Last Supper: 

I have given them thy Word . . . 
Sanctify them in the truth. Thy 
word is truth . . . And for them do 
I sanctify myself, that they also may 
be sanctified in truth. Yet not for 
those only do I pray, but for those 
also who through their word are to 
believe in me (Jn. 17, 14, 16, 19, 


"Through their word (they) are to 
believe in me." Thus the word of the 
apostolic preaching was identified with 
the preaching of Christ himself. In 
fact, as shown by studies in Form 
Criticism, our gospels are basically the 
reduction to inspired writing of the 
current preaching in the primitive 
church of the sayings and deeds of 

Doubtless this is why the preaching 
of the apostle could be regarded as the 
"word of salvation" (Acts 13,26) or 
"the word of grace" (Acts 14,3; 20, 
32). In this connection, St. Paul 
speaks of his preaching as bringing the 
"word of reconciliation," or "the word 
of life" (II Cor. 5, 19; Phil. 2,16). 

It is Father F. X. Arnold's conclu- 
sion that these genitives express more 
than simply a sermon about salvation 
or about grace or life. 8 For the scrip- 
tural use of "word" refers not simply 
to an historical recital, or a speculative 
discussion about grace, salvation, etc., 
but to something which is actually tak- 
ing place at present. What is clear 
from the texts we have cited is that 
St. Luke (or St. Paul, as the case may 
be) thought of the word itself as oper- 
ative. Thus the word itself procures 
salvation; the word mediates grace; it 
works for reconciliation; it generates 
life. The word does more than speak 
about these things. It becomes an in- 
strumental cause which ushers these 
things into the souls of those "who 
hear the word and welcome it and 
yield fruit" (Mk. 4,20). 

It is evident, therefore, that the New 

Testament writers regard the announce- 
ment of the word not only under the 
aspect of instruction or of the simple 
communication of knowledge, but as 
a divinely ordained means of salva- 
tion. When the priest mounts the pul- 
pit he is there to do something more 
important than "make a few salutary 
remarks." He is there to engage in a 
salvific event that is part of the con- 
tinuing work of redemption. 

Sacra mentality of the Word 

Some authors do not hesitate to 
speak of the sacramentality of preach- 
ing. By this they do not mean to 
speak of an eighth sacrament. But 
basing themselves on the witness of 
the scriptures, they call preaching a 
sign which causes grace. 

Seeing that the Word has power, 
that it renders available and commu- 
nicates what it announces, we may 
speak of the sacramentality of the 
Word. The Word may be likened 
to a sacrament: it is a sign contain- 
ing what it announces." 9 

The distinction which must be made 
is this. Preaching is correlative to 
faith and is directed to its presence and 
increase in the soul. The sacraments 
are directed to sanctification itself. 

In what is the best available essay in 
English on this matter, Charles Davis 
thus phrases this viewpoint: 

The object and motive of faith are 
attainable by us according to their 
supernatural significance, only if 
our mind is enlightened and our 

The Passionist 

will drawn by grace. In other 
words, both an outward presenta- 
tion and an interior testimony are 
necessary that we should be offered 
the Christian message in a way suf- 
ficient for faith. 

Now what I maintain is simply 
this. Preaching offers men the 
Christian message, not merely out- 
wardly, but gives also the interior 
testimony, the grace needed for 
faith. Both elements are required 
for an adequate presentation of the 
word of God. The two are inti- 
mately connected and always found 
together in fact. Further, the 
preacher is joined to Christ and 
made an instrument of the Holy 
Spirit by the power of order. It 
sees reasonable to hold that the 
action of the divinely appointed 
minister of the word when he pro- 
claims the Christian message causes 
the grace without which his hearers 
are unable to grasp by faith the 
saving significance of what he is 
saying. Moreover, only if we hold 
this, do we do justice to the biblical 
teaching that the preaching of the 
apostles was the very word of God, 
and not merely words about God. 
To quote again St. Paul: "And we 
also thank God constantly for this, 
that when you received the word of 
God which you heard from us, you 
accepted it not as the word of men 
but as what it really is, the word of 
God, which is at work in you be- 
lievers" (1 Thess. ii: 13— RSV). 1 " 

An opportunity for great spiritual 
Spring-Summer, 1964 

good is given to the preacher. And 
the responsibility is heavy upon him 
to "rightly handle the word of truth" 
(cfr. 2 Tim. 2,15). There are times 
when the priest may shirk the un- 
pleasant duty of serious preparation 
for preaching with the excuse, "the 
important thing is to get the people 
to the sacraments." And there are 
clerics of the type portrayed by J. F. 
Powers in his Morte D 'Urban who 
will even pay a back-handed compli- 
ment to the superior efforts of many 
Protestant ministers with the remark, 
"Sure, they work harder at it than we 
do; but after all, that's all they have. 
But we have the sacraments." 

No Simple Solution 

This idea of getting the people to 
the sacraments is not a quick and easy 
solution for everything. The sacra- 
ments do not work as by a kind of 
magic. Sometimes the loose way in 
which we speak of the sacraments 
working grace "ex opere operato" 
gives the impression that once the 
sacramental rite is applied by the 
proper minister with the requisite in- 
tention, a "re-action" of grace takes 
place in the soul of the recipient who 
does not place any obstacle. Properly 
understood, this is true. But all too 
often this working of the sacraments 
is interpreted in a crassly mechanical 
way. Deploring the loose way in which 
this term ex opere operato is often 
used, Father F. Schillebeeckx writes: 

The inclination was to look upon 
the sacraments as but one more ap- 


plication ... of the general laws of 
cause and effect. Inevitably, the re- 
sult of this view was that we ap- 
peared to be merely passive recipi- 
ents of sacramental grace, which 
seemed to be "put into us" auto- 
matically. 11 

When we regard the sacraments as 
no more than "means of grace," we 
make the sacrament neuter, impersonal 
things. We can miss the signal fact 
that every sacrament is a vital personal 
encounter with Christ. It is not so 
much a thing as a Person. St. Paul 
speaks of Christ in his relation with 
the Church as the "great sacrament" 
(Eph. 5,32). 

A Personal encounter 

In considering any sacrament it is 
important to see Christ at work in the 
human soul. Christ sanctifies a man 
precisely as an intelligent being. He 
does not work upon the soul as the sun 
works on our earth — as a powerful, but 
impersonal force. Rather, when Christ 
continues the work of salvation through 
the sacramental encounter in a partic- 
ular soul, He would have that person 
know and understand, at least in some 
way, what He is doing in him. It is 
a personal work. And Christ awaits a 
personal response from the soul. As 
Father Schillebeeckx puts it: 

It is not possible that a sacrament 
should have any significance for an 
adult if he is not at least willing to 
listen. If he is not willing, then the 
sacrament is not performed for 

him; at the most all that happens 
is that he undergoes the rite." 12 

Man makes his response to the sac- 
ramental action through an enlightened 
and obedient faith. Here precisely, is 
where the ministry of preaching is of 
utmost importance. It is certainly one 
of the objects of preaching to lead 
people to the sacraments. But it is 
especially the ministry of preaching 
which awakens that informed and obe- 
dient faith by which a man gives a 
personal response to the work of 
Christ in the sacraments. 

Speaking of the mass and eucharist 
(and the words can be applied with 
equal force to the other sacraments) 
the Constitution on the Liturgy teaches 
us this truth: 

The Church, therefore, earnestly de- 
sires that Christ's faithful, when 
present at this mystery of faith, 
should not be there as strangers or 
silent spectators; on the contrary, 
through a good understanding of 
the rites and prayers they should 
take part in the sacred action, con- 
scious of what they are doing, with 
devotion and full collaboration. 
They should be instructed by God's 
word and be nourished at the table 
of the Lord's body . . ." 13 

Faith and the Sacraments 

Faith is of prime importance for the 
fruitful reception of the sacraments. 
No matter how much we emphasize 
the ex opere operato causality of the 
sacraments, still the fruitful reception 


The Passionist 

of the sacraments in an adult demands 
the assent of faith. When the sacra- 
ment establishes us in a personal en- 
counter with Christ, faith helps us to 
realize that we have a true, supernat- 
ural, salvific reality taking place in our 
lives. For man should know what God 
is doing for him. Faith recognizes 
this purpose, so that man can open 
himself more fully to God's saving ac- 
tion. St. Paul explicitly balances the 
causality of the sacraments and the in- 
fluence of faith: "... buried with him 
in baptism, in whom also you are risen 
again by faith" (Col. 2,12). Although 
the power to nourish is in the bread of 
the eucharist, it is faith that leads man 
to approach the table and faith that 
must eat and digest the Bread from 
Heaven. Just as in the confessional 
the priest is minister of the sacrament 
of Christ's mercy, so in the pulpit he is 
the minister of the word of God, which 
is "an instrument of the power of God 
that brings salvation to those who be- 
live" (Rom. 1, 16). 

Word and Sacrament 

At every mass the "Word is made 
flesh and dwells among us." God 
visits his people per verbum et per 
sacrament urn. And the priest is the 
minister of both. At the altar Christ 
comes among his own per sacramen- 
tuni. In the pulpit Christ visits his 
people per verbum. Even the most 
worldly priest is recollected at the 
moment of consecration, when Christ 
comes among us per sacrament um. 


What a mistake it would be for the 
priest to underestimate the importance 
of those precious moments in the pul- 
pit when on his lips, Christ would 
come to his people per verbum. 


I Constitution on the Liturgy, par. 35, 
Collcgeville Edition. 

- Quoted in Tbe Chicago Tribune. 
October 3, 1963. 

3 Paul Hitz, "Theology and the Minis- 
try of the Word," Theology Digest, VI, 
Winter, 1958, p. 7. 

4 Pope Benedict XV, "Humani Gene- 
ris," AAS, IX, 1917, p. 305. 

5 Paul Hitz, To Preach The Gospel, 
New York, Sheed and Ward, 1963, p. 

e John L. McKenzie, S.J., "The Word 
of God in the O.T.," Theological Stud- 
ies, XXI, June, 1960. 

7 Thorlief Bowman, Hebrew Thought 
Compared With The Greek, trans. Jules 
L. Boreau, London, SCM Press, I960. 

8 F. X. Arnold, Proclamation de la Foi. 
Brussels, Lumen Vitae, 1956, p. 34. 

8 Gregory Baum, O.S.A., "Word and 
Sacrament in the Church," Guide. April, 
1964, p. 7. 

'"Charles Davis, "The Theology of 
Preaching," Preaching, by Ronan Drury, 
New York, Sheed and Ward, 1962, p. 

II E. Schillebeeckx, O.P., Christ the 
Sacrament of the Encounter uith God. 
New York, Sheed and Ward, 1963. p. 1. 

'- E. Schillebeeckx, op. cit., p. 108. 

18 Constitution on the Liturgy, par. IS. 



Tleiv Qab 



hen we arrived at Yokohama 
on that foggy morning in late October, 
the crowded harbor immediately pro- 
claimed that this was a different Japan 
from the one I had last seen in 1947. 
Visibility was limited to perhaps a half 
mile radius; but within that restricted 
area there were at least a dozen ships 
waiting their turn to berth. It was 
quite the most crowded port that I had 
ever seen. Fathers Paul, Carl and 
Andrew were at shipside to greet us. 
In a short while, we were being 
jostled by the crowd of people trying 
to get their baggage through customs. 
Inspection was handled very efficient- 
ly, and within the hour we were on 
our way to our residence in Tokyo. 
The eighteen -mile drive was along one 
long thoroughfare, flanked with fac- 
tories, shops, homes, etc., with scarce- 
ly a spare lot to be seen. There was no 
telling when the Yokohama area ended 
and the Tokyo environs began. This 
was my first experience of 'Keep to the 


Left,' and the maneuvering of our 
driver in and out of the crowded 
traffic and ubiquitous pedestrians was 
no help to an already excited stomach. 
Tokyo taxi people are famous for their 
agility in traffic, working on the theory 
that a half inch miss is BETTER than 
a mile. 

Crowded Islands 

One of the Fathers in the welcoming 
party remarked: "J a P an certainly has 
one thing; and that is people." Nine- 
ty-five millions are crowded into these 
islands that altogether make up about 
the square mileage of the state of Cali- 
fornia. No wonder then, the booming 
industrialization and huge overseas 
trade. Japan must export or die. And 
she is anything but dying. Hustle and 
bustle on the part of the millions seem 
to be the characteristic trait of these 
people. During the rush hours, in the 
railroad stations, one is appalled at the 
huge phalanxes of human beings hur- 

The Passionist 

rying to their trains. They have the 
same harried look of people the world 
over: tired and anxious to get home 
after a hard day's work. 

Perhaps the most significant indi- 
cator of the industry of these people 
is their train service. I never cease to 
marvel at it. Thousands of miles of 
Government owned or privately run 
lines spin a web that covers the coun- 
try. There is scarcely any place of note 
that cannot be reached by train. The 
Government owned railroads are for 
the most part narrow gauge, yet none- 
theless comfortable and efficient. At 
present the Government is building a 
line of wider gauge than standard, 
which purports to carry the fastest 
trains in the world. The line will run 
from Osaka to Tokyo, and average 
over a hundred miles an hour. It is 
hoped that it will be completed in 
time for the Olympic Games in Octo- 
ber, 1964. 

Always on Time 

The private lines, which we may call 
commuter trains, are all electrified. 
They are clean, comfortable, fast and 
frequent. And they run on time to the 
minute. One can set his watch by the 
arrival or departure of the trains. Our 
monastery here at Mefu is but a three 
or four minute walk to the railroad 
station. Four expresses and four locals 
come through every hour. The twelve- 
mile run into Osaka city is made in 
thirty-two minutes. In the morning 
and evening rush hours, trains depart 
at three-minute intervals. This is a 
necessity to carry the millions to and 

Spring-Summer, 1%4 

from work. Consequently, throughout 
the country there are not a few acci- 
dents. They can scarcely be avoided, 
considering the terrific load, the speed 
and the tight schedule on which the 
trains run. 

Over and above the traffic handled 
by the railroads, there are the cars and 
buses. City streets in Japan are as 
crowded with vehicles as are the streets 
of America. Japan makes her own 
cars, trucks and buses. Nine hundred 
thousand are sold annually right here 
in Japan. A privately owned car is no 
longer a status symbol in this prosper- 
ous nation. Gone is the last vestige of 
richsha and pedicab, though bicycles 
and motorcycles are still quite numer- 
ous. In spite of the congestion, the 
traffic at present is handled very ef- 
ficiently in the large cities. But one 
shudders to think of what it will be 
like ten years hence, with the rapidly 
expanding ownership of private cars. 
Modern highways are criss-crossing the 
country at a rapid pace. Off the high- 
ways, the streets are for the most part 

Father Paul and I went to one of 
Osaka's larger department stores to do 
some shopping. Very handily, the 
ground floor is the railroad terminal; 
the roof, an amusement area for chil- 
dren. The store was packed with 
goods, and crowded with shoppers. As 
in America, almost anything could be 
found on the shelves of the eight floors 
of the huge building. Prices seemed 
very reasonable, according to American 


Most Japanese dress in the American 
style for streetwear, changing to the 
more comfortable kimono at home. 
During the Holiday season, however, 
the women wear their very colorful 
silk kimonos to the temples and ceme- 
teries, and on visits to relatives and 
friends. They look very picturesque. 
The men for the most part wear west- 
ern style clothing, though some donned 
the native kimono. The materials that 
make up their clothing are excellent. 

Modern Japanese buildings are as 
up-to-date as you will find anywhere. 
Even the architecture follows western 
style. Functional design is in sharp 
contrast to the old characteristic art 
forms of the past. The recently built 
hotels are as plush as those in Amer- 
ica. Modern Japanese homes are frame, 
with stucco finish, and some concrete 
block, interspersed with excellently 
carpentered woodwork, giving the im- 
pression of stability and soft comfort- 
able living quarters. Modern new 
homes are springing up all over the 

A Literate People 

Japan boasts of being the most liter- 
ate country in the world. Her schools 
are large and numerous. At three 
o'clock in the afternoon, the train sta- 
tions are crowded with students, all in 
uniform. As in America, the highly 
technical nature of business enterprise 
demands a great percentage of edu- 
cated personnel. The Government 
makes strenuous efforts to meet this 
need, and apparently is succeeding. 

In this context, it is interesting to note 
the beginnings of a movement to re- 
peal the legality of abortion. Govern- 
ment and industry foresee the day 
when there will be a dearth of quali- 
fied young workers to keep industry 
going. Hence the discontent with the 
present law. Population control is not 
the answer to Japan's problems. 

These few observations indicate the 
modernity and rapid progress of Ja- 
pan's post-war material upsurge. The 
people are literate, intelligent, indus- 
trious and numerous. Industry-wise, 
undoubtedly it will be the pivotal na- 
tion of the Orient. Its very prosperity 
is partial insurance against Commu- 
nism taking hold in the near future. 

Spiritual Vacuum 

Spiritually, one cannot be quite so 
sanguine about the country. Year by 
year the nation becomes more secular- 
ized. The vacuum created by the loss 
of faith in Shintoism has to a large 
extent been filled by the pragmatism 
of John Dewey. Economic well-being 
has given rise to a great upsurge in the 
hearts of the people, looking to mate- 
rial prosperity as the goal of human 
living. To earn more money, to own 
one's heme, to buy a car, television and 
modern appliances — these are the dom- 
inant drives in people's hearts. The 
educated and more intelligent people 
have little faith in the superstitions of 
the past. Yet there still lingers a respect 
for the dead, belief in the hereafter, 
dependence upon the world of spirit, 
as was evidenced in the care of the 


The Passionist 

cemeteries and the visits to the temples 
during the holidays. No nation loses 
its heritage of custom and tradition 
suddenly. Marriages are still contract- 
ed in the presence of a bonze, indicat- 
ing an attitude of sacred respect for 
this age-old institution. Divorce is still 
difficult. Women have invaded the 
business world in great numbers and 
enjoy a degree of independence not 
known before, yet they retain much of 
the humility and deference that en- 
hances their feminity. Buddhism is the 
dominant cult, but has little influence 
on day to day living. The vestiges of 
belief are mostly in evidence at births, 
marriages and funerals. 

The Church in Japan 

The Catholic Church numbers 
308,500 members, an increase of 
12,000 over last year's census. It is 
the first time membership has exceeded 
the number of Catholics of St. Francis 
Xavier's time. Other Christian denom- 
inations number about 400,000. Alto- 
gether the total does not account for 
one percent of the population. Yet the 
impact of the Church is far greater 
than its numerical strength would in- 
dicate. Slowly but surely the Christian 
concept of Human Destiny is leav- 
ening the masses. The Pope, the Coun- 
cil and other outstanding ecclesiastical 
events receive the due notice in the 
press of the country. Thousands of 
the nation's officialdom and society at- 
tended the Memorial Masses said 
throughout the country for deceased 
President Kennedy. The services were 

televised, broadcast and reported gen- 
erously. Thinking people could not 
but have wondered about the religion 
of the man they were mourning and 
so obviously loved. At Christmas time, 
the big stores downtown were deco- 
rated with tinsel, bells and evergreen; 
but no sign of the Christ Child was 
in evidence. To date, the business peo- 
ple have adopted the material aspect 
of the Great Holiday, without the Di- 
vine Reason for it all. In time, the 
recognition of Christ our Lord may 
follow. Let us so hope and pray. Tra- 
dition, pride and group loyalty do not 
give way easily, even before the truth. 

Passionists in Japan 

The Passion ist Congregation has a 
very solid beginning here in Japan. 
This must be ascribed to the fervor 
and zeal of the founding Fathers. The 
observance and Holy Rule are kept as 
diligently, I dare say, as anywhere in 
the world. The missionaries, fluent in 
the language, have as much work as 
they can handle, preaching missions 
and retreats. They are held in high es- 
teem by the other missionaries and 
priests throughout the country. Our 
first Japanese Passionist, Father Augus- 
tine Paul Kunii, was ordained to the 
priesthood in March. Two more young 
men are well along in the Major Semi- 
nary. Recently a college graduate 
joined us to begin his Latin studies for 
the priesthood. Six younger boys arc- 
in the Minor Seminary. The Fathers 
here evince a perfervid zeal in seeking 
candidates for the Congregation, which 

Spring-Summer, 1964 


God will surely bless in His own good 
time. A dozen more young boys visit 
and enquire about our life. 

In June, we shall open the monas- 
tery and retreat house of St. Joseph at 
Fukuoka, near Nagasaki, four hundred 
miles from Mefu. Half of Japan's Cath- 
olics live in that area, and offer a prom- 
ising field for the preaching of Passion- 
ist missions and retreats. We have a 
large residence in Tokyo, that takes care 
of the seminarians studying in the 
Catholic University and Augustinian 
Seminary. For another ten years at least, 
we shall be responsible for the care of 
the parish at Ikeda, where Fr. Clement 
labors; after that the parish will be 
turned over to the Bishop. Here at 
Mefu, we have the monastery and re- 
treat house. Two lay Brothers are pro- 
fessed, a third is making his novitiate, 
and two more are postulants. 

Thus are the Passionists doing their 
best to spread devotion to the Passion 
and Death of our Lord, in the land of 
the Rising Sun. We beg your prayers 
and sacrifices. 

The Leaven 

Our Lord described the Kingdom of 
God as a leaven slowly affecting the 
whole mass. Occasionally we witness 
little incidents which show the work- 
ing of the leaven of Christ even in the 
hearts of pagans. For example, a few 
weeks ago, Father Clement and I set 
out for a walk in the vicinity of the 
monastery here in Mefu. As we came 
around the bend in the drive leading 


down from the monastery to the main 
gate, facing the street, is a heroic-sized 
statue of the Sacred Heart, with out- 
stretched arms of welcome to passers- 

Standing before the statue in a neat 
row, as though at attention, were four 
young girls in student uniforms. They 
were between ten and twelve years of 
age. Their hands were clasped before 
their breasts like Christian children at 
prayer. Their eyes were raised to the 
face of Our Lord, and their whole 
mien indicated respect and awe. In 
their own way they were obviously try- 
ing to pray. They were not Catholic 
children; not even Christian. Just four 
little pagan girls, attracted in their 
innocence to the statue of Jesus. They 
did not know they were being observed 
until Father Clement and I drew near. 
Spontaneously there were showing 
reverence and awe for the Jesus about 
whom they had heard casually some- 
where. Father Clement asked them if 
they knew whom the statue repre- 
sented. One of them answered with 
awe in her voice: "Jesus Sama" — the 
God Jesus. We continued on our walk, 
leaving them to their contemplation 
and their prayers to Jesus, the Savior 
of the world. 

It is comforting to reflect that it was 
Jesus Sama who once said, "To what 
shall I liken the kingdom of God? It 
is like leaven, which a woman took and 
buried in three measures of flour, until 
all of it was leavened." 

The Passionist 

My Salvation 
is to Hear 
and Respond 




1. he Christian life is basically a dia- 
logue between God and man. And like 
all effective dialogues it must contain 
not only moments of sound but also 
moments of silence; there must be a 
time for speaking, but also a time for 
listening. Since salvation is essentially 
God's work we must be more con- 
cerned with what he says to us than 
with what we say to him. God takes 
the initiative, our task is to cooperate 
with his action. God pours forth his 
love into our lives, and we must re- 
spond by faith. Thomas Merton de- 
scribes the dialogue in these terms. 
"My life is a listening, His a speaking. 
My salvation is to hear and respond." 
This concept of man's relationship 
to God is found throughout the pages 
of the Bible. The Sacred Writer sees 
the entire poignant story of salvation 
as a kind of dialogue between God and 

Spring-Summer, 1964 

man. Creation takes place because God 
speaks: "Then God said, 'Let there be 
light!' And there was light" (Genesis 
1,3). With Adam and Eve God has 
creatures who can respond in dialogue. 
But unfortunately our first parents 
prove themselves none too adept in the 
art of conversation with God. They 
are poor listeners. Tragedy enters into 
the mainstream of salvation history 
when Adam and Eve in heeding the 
words of the serpent, turn a deaf ear 
to God. The gates of Eden were closed 
to them only after they had barred the 
love of God from their hearts. 

Litany of Failure 

And so begins the long litany of 
man's failure to respond to God's love. 
Each book of the Old Testament is re- 
plete with examples which illustrate 
the fact that God speaks, and yet his 


children do not listen. When the Jews 
were serving the Pharaoh in Egypt 
many of them turned to pagan prac- 
tices. Some lost hope and fell away 
during the years of wandering in the 
desert with Moses. Against God's ex- 
plicit commands others married pagans 
or worshipped false gods. Even the 
Judges who began their careers so 
bravely often ended in personal dis- 
aster, and many of the later kings 
bartered goodness for political great- 
ness. It is against this background 
that the psalmist sounds a note of sad- 
ness which seems to echo from the 
very heart of God himself: "Listen, 
O my people, and I will speak to you" 
(Ps. 49). ..."If my people would 
but listen to me" (Ps. 80) . 

God then sends as his special mes- 
sengers, the prophets. They present 
their credentials to the people in a 
single statement of fact: "The Lord 
has spoken" (Is. 1,2). They know 
that man's happiness here and his sal- 
vation hereafter depend upon the suc- 
cess of his role as a listener in the 
dialogue between God and himself. 
They therefore speak out boldly: 
"Cursed be the man who heeds not the 
words of this covenant" (Jer. 11,3). 
"O mortal man, all these words that I 
shall speak to you, receive and attend 
to" (Ez. 3,10). There is an urgency 
in their message which demands a 
"yes" response. But unfortunately, the 
paralysis of self-love prevents many 
from making this response, and the 
tragic narrative of salvation history 

Not All Have Responded 

The story of God's continual reach- 
ing out towards his children and yet 
being rejected by them remains the 
same throughout the New Testament. 
St. John, with the stark scene of Cal- 
vary etched forever in his memory, 
sets down on parchment the terrible 
truth of this rejection. With dramatic 
understatement, such as that which 
comes from a heart too full for many 
words, he writes: "He came unto his 
own, and his own received him not" 
(Jn. 1,11). And St. Paul, speaking of 
the necessity of making a faith-re- 
sponse to God's offer of love, recalls 
sadly: "But not all have responded 
to the good news" (Rom. 10,16). 

However, with all the examples of 
failure, the attitude of sacred scripture 
is one of supreme optimism. The 
weakness of man is as nothing when 
compared to the power of God. 

Psalm 118 is an eloquent witness to 
the power of God's word in the life 
of a man who responds to the divine 

vs 9: How shall a young man be 
faultless in his way? 
By keeping your words, 
vs 22: Take away from me reproach 
and contempt, 
For I observe your decrees, 
vs 45 : And I will walk at liberty, 

Because I seek your precepts. 
vs81: My soul pines for your sal- 
vation ; 
I hope in your word, 
vs 93 : Never will I forget your 


The Passionist 

For through them you have 

given me life. 
vsl05: A lamp to my feet is your 

A light to my path. 

And the book of Proverbs expresses 
the same spirit of optimism: "Happy 
is the man who listens to me . . . for 
he who finds me finds life" (8, 34- 

The theme of this optimism is 
rooted in the belief that no trial or 
sorrow, no pain or temptation is be- 
yond the reach of God. If man re- 
sponds, everything that he is and all 
that he has is brought within the radio- 
active area of God's tremendous love. 
It places man in the realm of the 
Spirit, able to experience the power of 
his own personal Pentecost. 

Listen and Respond 

But the one condition remains the 
same: man must listen and respond. 
The experience of the first Pentecost 
did not touch the crowds until they 
heard the plea of Peter: "Men of 
Israel, listen!", and responded to it. 
Then it was that God's word became a 
lamp to their feet and a light to their 
path; then it was that the darkness 
of sin was replaced by the light of 
love, "and there were added that day 
about three thousand souls" (Acts 2, 

If the theme of salvation history is: 
God speaks, but man must listen and 
respond; if the mood of Sacred Scrip- 
ture is optimistic regarding the man 
who strives to be successful in the dia- 

logue with God, can we not as Pas- 
sionists find particular reason for en- 
couragement? The very structure of 
our life — a marvelous blending of lis- 
tening and speaking, of silence and 
sound, of contemplation and action — 
tends to produce an atmosphere in 
which we can more easily become re- 
sponsive to the voice of God and the 
demands of his love. 

To Live Is to Listen 

For it is not only during our mo- 
ments of mental prayer that we must 
be attentive to His voice, we must 
make our very life a listening to Him. 
St. Paul of the Cross insisted upon 
this; he wanted his sons to be not 
merely men who pray, he wanted them 
to be men of prayer. He understood 
well the fact that God speaks to us in 
a variety of ways. He speaks to us 
through a line of Sacred Scripture or 
from a passage in a book of spiritual 
reading. He speaks to us at Mass and 
through His liturgy. He speaks to us 
through His Sacraments. But in addi- 
tion to these, He also speaks to us 
through the needs of other members 
of His Mystical Body. 

Our Holy Founder knew that it is 
our open-hearted response to these 
needs that releases the power of God's 
saving love, and extends salvation to 
another member of Christ's Body. By 
means of our compassionate concern 
for the needs of another — whether it 
be the missionary from the platform, 
the retreat master from the retreat 
table, the confessor from the confes- 

Sfring-Summer, 1964 


sional, the student from his desk, the 
cook from the kitchen, the porter from 
the open door — wherever we may be, 
if our response is selfless, then we will 
not only be bringing the bread of sal- 
vation to another, we will also be feed- 
ing ourselves. Lowell, in one of his 
poems places these words on the lips 
of Christ: "Who gives himself with 
his alms feeds three: himself, his hun- 
gering brother, and Me." 

Paul and Christ 

How well, St. Paul of the Cross 
knew this to be true. The following 
story is often told, but it will always 
bear repeating by his sons. . . One day 
St. Paul of the Cross was met by a 
beggar who asked him if he could have 
something to eat. After St. Paul had 
given him some food the beggar asked 
him why he would do this for a 
stranger, and St. Paul replied: "Be- 
cause you represent Jesus Christ to 
me." When the beggar expressed sur- 
prise at this remark, St. Paul went on 
to explain the doctrine of the Mystical 
Body as revealed by Christ. But he 
had hardly begun when the beggar 
stopped him. Looking into the eyes of 
St. Paul, the beggar said: "Father 
Paul, what if I am Christ!" And sud- 
denly the "beggar" bore the radiant 
splendor of the Transfigured Christ. 
Seconds later the figure vanished, but 
the memory remained in Paul's mind 
as a life-giving lesson until the end 
of his days. 

The above incident demonstrates the 
depth of love which Christ exhibits 


towards a man who is a responsive 
listener to God. But to say that Christ 
both expects and rewards a generous 
faith-response does not mean that mak- 
ing it will ever be easy. On the con- 
trary, it involves work, training, and 

An example might be an added 
source of encouragement for us, how- 
ever. During World War II a new 
technique of fighting had to be de- 
veloped in the Pacific areas. Men had 
to be trained to "observe with their 
ears." For in the jungle interior even 
the brightest moon fails to penetrate 
the dense tangle of vines and trees. 
Soldiers were trained to perch on a 
tree branch, and listen. Gradually they 
learned to detect a football on soft 
marshy ground, and to recognize the 
sound of human hands parting the 
thick undergrowth. By work, training, 
and patience they became adept listen- 
ers, alert soldiers able to save the lives 
of men around them. 

The Life of Prayer 

So it should be with the soldiers of 
Christ Crucified. By work, training, 
and patience, we can learn to acquire 
this art of listening to God, and by so 
doing make our lives true lives of 
prayer. Alexis Carrel, M.D., once an 
unbeliever, has himself come to realize 
the essence of the dialogue between 
man and his Maker; he writes: "True 
prayer is a way of life; the truest life 
is literally a way of prayer." This is 
the result when man listens to God 

The Passionist 

One night, many long years ago, the 
world waited in silence and in dark- 
ness. God spoke a Word and the si- 
lent night was filled with sound; the 
heavens echoed with the glory of God. 
Darkness was dispelled by the radiance 
of Him who is the Light of the world, 
and to as many as received Him — to 
as many as listened — He gave the 
power to begin a new life in Christ. 

The story of salvation continues to- 
day. Just as God once spoke and a 
world was created, so also today God 
speaks and a world is re-created. But 
in the lives of men and women today, 

this creative power of God awaits the 
human response. It is not a mono- 
logue, but a dialogue. God speaks, but 
man must listen and respond: "My 
life is a listening, His a speaking. My 
salvation is to hear and respond." 
Gradually, with generosity, with work, 
with training, and with patience, we 
can make the routine of our daily lives 
a constant faith-response to God's love. 
Happy the day when we will be able 
to say, after the manner of the young 
Samuel: "Speak, Lord, your servant 
listens!" (1 Sam. 3,10). This is Chris- 
tian dialogue at its very best. 

Maxims from the Letters of St. Paul of the Cross 

Listen with docility to the most sweet voice of the heavenly 
Spouse. (II, 717) 

God will give abundant lights to guide you if you continue in 
the exercise of holy prayer. (II, 40) 

Receive with true humiliy of heart the merciful visits that 
the Lord will pay you. (Ill, 604) 

Receive as an arid garden the rain of heaven, abandoning 
yourself without reserve into the hands of God. (I, 265) 

Lights and divine inspirations should be received with the 
most profound obedience to the attractions of the Holy Spirit. 
(HI, 159) 

The lights that bring with them love for God and sorrow for 
sin always come from God. (I, 514) 

If you are humble you will never be wanting in those lights 
which lead to Paradise. (I, 546) 

Spring-Summer, 1964 



Jim cJxingaom 

3n Out JMidst 

Come, Lord Jesus 

A sermon preached at a prayer service for Christian Unity, Margaret Hall School, 
Versailles, Ky. The assembly was sponsored by the Sisters of St. Helena, an 
Anglican order of nuns, whose motherhouse is at Newburgh, NY. — January 
21, 1964 


eing asked by the Pharisees when 
the kingdom of God was coming, he 
answered them, "The kingdom of God 
is not coming with signs to be ob- 
served; nor will they say, 'Lo, here it 
is!' or 'There!' for behold, the king- 
dom of God is in the midst of you" 
(Luke 17:20-21). 

We assemble this evening, prayer- 
fully before God, charitably with one 


another, in search of the full kingdom 
of God in Christ Jesus. Each recital 
of the Our Father witnesses our desire 
that such a "kingdom come." Strange 
as it may seem, we are seeking what 
we already possess. Christ has assured 
us that "the Kingdom of God is in the 
midst of you." We are asking for 
what God has already given. We are 
begging for a charity already bestowed, 

The Passionist 

for a faith already granted. "Greater 
love than this no man has" than that 
which has been shown us in Christ 
Jesus. Over nineteen hundred years 
ago Jesus kneaded the leaven of God's 
word into the mass of humanity, and 
this leaven has been fermenting and 
vitalizing his Church ever since. Jesus 
has certainly not been less generous 
with his Church than he expects our 
gifts to be, "good measure, pressed 
down, shaken together, running over" 
(Luke 6:38). What God said through 
his prophet Isaia above his beloved 
vineyard Israel, Jesus can repeat with 
even more reason: 

And now, O inhabitants of Jeru- 
salem and men of Judah, 

judge, I pray you, between me and 
my vineyard. 

What more was there to do for my 
vineyard that I have not done in 
it? (Isaia 5:34). 

The Coming of the Lord 

Another section of the prophecy of 
Isaia becomes still more tense with 
emotion. The prophet is swept off his 
present earth into the messianic future, 
into that moment when God would 
rend the heavens and come down. The 
mountains, he cried out, would quake 
at his presence, the earth would be set 
aflame, while he wrought awesome 
deeds we could not hope for, such as 
they had not heard of from old. That 
moment of which Isaia spoke, that mo- 
ment which prophets and kings desired 
to see and did not see (Luke 10:24), 
that moment has already arrived. Isaia 

wrote about it in these ecstatic words: 

From of old no one has heard 
or perceived by the ear, 

no eye has seen a God besides thee, 
who works for those who wait 
for him (Isaia 64:4). 

All this is our possession right now, 
for St. Paul used those same words as 
he turned to the cross of Jesus and 
saw it laid across the lives of the early 
Christians. When speaking of Jesus 
Crucified, the wisdom of God, myste- 
rious and hidden, the Lord of glory, 
crucified by the powers of this world, 
Paul exclaimed that the scriptures had 
been fulfilled, which said: 

What no eye has seen, nor ear 

nor the heart of man conceived, 
what God has prepared for those 

who love him (1 Cor. 2:9). 

St. Paul is speaking, not of heaven, 
nor of the final coming of the glo- 
rious Jesus at the end of this present 
age, but of Jesus already present with- 
in the Corinthian community. In 
Paul's epistles, two undertakings in 
particular, manifest to the world the 
rich treasury of grace within the 
Church : the zealous works of the apos- 
tolate and the breaking of bread. The 
ministry at times stirs up persecution 
and reaps tribulation. Even so, St. 
Paul writes, "We are afflicted in every 
way, but not crushed; . . . always car- 
rying in the body the death of Jesus, 
so that the life of Jesus may also be 
manifest in our bodies" (2 Cor. 4:8- 
9). When Christians gather for the 

Spring-Summer, 1964 


breaking of bread, humbly forgiving 
one another's faults and seeking for- 
giveness for their own, then do "you 
proclaim the death of the Lord until 
he comes" (1 Cor. 11:26). The king- 
dom of God is truly with us. 

When I gather with my religious 
community for the breaking of bread 
and the proclamation of the death of 
the Lord, I look around and I do not 
find you present. When you step for- 
ward in your church to receive the 
sacred bread and drink from the cup, 
you look around and do not see me 
present. This exclusion of friend by 
friend is a poignant sorrow, for each 
must confess that the separation is due 
to his own guilt and to the fault of 
his own community. This division is 
unnecessary and scandalous, for the 
agape or love-feast of the Eucharist is 
deprived of the full truth of God's 
word and the heroic love of his sacri- 
fice. We cease to have the "glad and 
generous heart" of the first Christian 
(Acts 2:46). We deprive ourselves 
of what we already possess, and now 
we are searching for the kingdom al- 
ready in our midst. This search is 
agonizing, almost frustrating, because 
what we are seeking is already in our 
mind and heart and yet men say that 
it will not be found in our own life- 
time, that full charity and that com- 
plete truth of the kingdom of God in 
Christ Jesus. 

The Missing Sheep 

We dare not give up the search. 
Each of us is like the ninety-nine sheep 


within the sheepfold; one sheep is 
missing. We can compare ourselves to 
the nine silver coins; from each reli- 
gious community one coin is lost. God 
forbid that any of us should every say, 
"I am thankful to be with the ninety- 
nine sheep and with the nine safe 
coins. Do not annoy my peace of soul 
with the disturbing thought of that one 
lost sheep and that one lost coin." 
Such an attitude immediately deprives 
ourselves of the Lord Jesus. He, as we 
know from the gospels, is out search- 
ing for the lost sheep and is sweeping 
the house for the lost coin. If each of 
us does not prayerfully and anxiously 
seek with him, we will never be with 
him. No Christian can remain at 
peace, separated from his brethren in 
Christ. One whom Christ loves and 
knows by name is missing. There will 
be joy among the angels, only when 
the sheepfold is complete and the coin 
found. The angels do not rejoice in 
the proud isolationism of the "saved." 

Following Christ Jesus presumes 
that we track the desert and be un- 
mindful of its heat and thirst. It 
means that we throw open the door of 
our dark home and energetically sweep 
the floor till we hear the jingle of the 
lost coin. Only then can we call to- 
gether friends and neighbors and say 
to them, "Rejoice with me, for I have 
found . . . what I had lost" (Luke 15- 
9). Perhaps, the confession of guilt, 
"what / had lost," leads to the dis- 
covery of what is missing and to the 
rejoicing of God's angels. 

Jesus used many images to describe 
The Passionist 

his band of faithful followers: a king- 
dom, a sheepfold, a vineyard, a ban- 
quet, and still others. Each of us, by 
our presence here tonight, witness to a 
desire that the kingdom really come, 
that the sheepfold be complete, that 
the vineyard be flourishing, that the 
banquet be joyful. If the kingdom be 
already in the midst of us, we ask, 
almost desperately, what must I do to 
find it? 

To Find the Kingdom 

A question, almost identical with 
our own, was once put to Jesus by a 
certain lawyer. He asked, "Teacher, 
what must I do to inherit eternal life?" 
— to gain what I am still lacking? In 
Luke's Gospel, Jesus asked the lawyer 
in turn, what did he already find in 
the Law. The lawyer replied: "You 
shall love the Lord, your God, with 
all your heart, and with all your soul, 
and with all your strength; and your 
neighbor as yourself." Then Jesus said 
to him, "You have answered right; do 
this, and you will live." The lawyer 
already possessed what he was seeking. 
He, therefore, found it necessary to 
justify himself, and he put another 
question to Jesus, "Who is neighborly 
to me?" 

The lawyer was on the point of in- 
volving Jesus in an intricate, legal de- 
bate. Whom would you say is neigh- 
borly to me — a foreigner? a proselyte? 
a shepherd whom we all know is un- 
clean? The whole spirit of Deuteron- 
omy — the book in which the lawyer 
found the law of eternal life — was 

Spring-Summer, 1964 

about to be suffocated in a hot battle 
over terminology. Jesus looked, and 
saw right through the verbal defense 
of the lawyer. He was not asking to 
whom can I be neighborly, but who 
are neighborly to me and give me the 
love which I deserve. Jesus then spoke 
the parable of the Good Samaritan, 
one of the most beautiful of gospel tra- 
ditions, a gem so well known in the 
early Church that the first gospels 
never thought of writing it down. Per- 
haps, it might be more correct to say 
that it would have been lost had not 
St. Luke humbly sought information 
among the Samaritans in preparation 
for writing his own "Gospel of Divine 

At the conclusion of the parable, 
Jesus reworded the lawyer's question 
and asked him, "Who was neighborly 
to him who fell among robbers?" The 
lawyer, who despised Samaritans, 
would not poison his mouth with even 
the mention of the word "Samaritan," 
nevertheless spoke other words forever 
etched in Christian memory: "The 
one who showed mercy on him." The 
lawyer learned it from a man who be- 
longed to another religion; who wor- 
shipped the same God but in a differ- 
ent, unacceptable way; from a man, 
who, in short, was labeled a heretic. 
On another occasion Jesus had not 
hesitated to disapprove of the Samari- 
tan religion (John 4:22), but at this 
moment Jesus pointed out that the 
Samaritan not only possessed eternal 
life but was able to teach others how to 
gain it. 


Question and Answer 

The lawyer who questioned Jesus 
lives in each of us. Everyone in this 
assembly will readily admit that there 
are still many problems and mysteries 
in the scriptures and that he sins more 
than seven times daily. I, for my part, 
however, must confess my confidence 
in the apostolic spirit; I am assured 
of knowing at least the basic an- 
swers of the catechism. You of 
other denominations probably take an 
attitude very similar to mine. Sincerity 
requires a conviction that one's Chris- 
tian community represents the Church 
founded by Jesus and vitalized by the 
apostolic traditions. Only too often, 
however, when we approach the prob- 
lem how to seek eternal life, we are 
the lawyer, saying to Jesus, "Who is 
neighborly to me ? Who agrees with 
me ? Who belongs to my church ? Who 
possesses the qualifications which I lay 
down for membership? Who is the 
one whose association is agreeable with 
me and who provides me with Chris- 
tian satisfaction?" 

Jesus wants us to ask, instead, how 
can I be neighborly to others. Upon 
this question depends eternal life! The 
wrong answer blinds me to a treasure 
already in my very midst. 

The right answer was provided by 
the Samaritan when he exemplified St. 
Paul's teaching on the more excellent 
way of charity. The Samaritan could 
not boast of knowing all the answers 
of the catechism; in fact, he could be 
twisted to a pretzel by the lawyer's in- 
triguing sophistry. He did not possess 


all faith, because the lawyer considered 
him a heretic. As we watch his kind- 
ly disposition, we hear St. Paul saying 
of the Samaritan, "If I speak in the 
tongues of men and of angels ... if I 
have prophetic powers, and understand 
all mysteries and all knowledge, and 
if I have all faith, so as to remove 
mountains, but have no love, I am 
nothing. If I give away all I have . . . 
but have not love, I gain nothing" (1 
Cor. 13:1-3). The Good Samaritan 
possessed charity, so quietly and so un- 
obtrusively, that he hardly realized it 
was there. "The kingdom of God is 
not coming with signs to be observed; 
nor will they say, 'Lo, here it is!' or 
'There!' for behold, the kingdom of 
God is in the midst of you." 

Bond of Unity 

The Samaritan teaches us the charity 
by which we find what is lost and ac- 
quire what we already possess. His 
charity, first of all, was disinterested. 
Unlike the lawyer, he did not engage 
in religion to win arguments or to put 
other people to the test. The Samari- 
tan sought no reward for himself, but 
he received, nonetheless, secretly in his 
soul, the reward which charity unfail- 
ingly brings, a closer bond with the 
God of all love, a deeper sharing in 
the best possession of other men, name- 
ly, their friendship and confidence. As 
always in St. Luke's Gospel, in loss 
there is gain; in giving up, there is a 
receiving back. The Good Samaritan 
considered religion, not an object of 
mental gymnastics, nor a form of live- 

The Passionist 

lihood, but an opportunity for conse- 
crating his life and activities to God 
through service to his fellowmen. 

The charity of the Samaritan was 
personal and active. He was not one 
of those passive, sit-back-and-wait per- 
sons, for whom religion has become 
the professional domain of the priests 
and ministers and who, therefore, 
never bestir themselves until all the 
plans have been set and the final push 
given by church authorities. If the 
Samaritan had been that type of char- 
acter, the unfortunate man who lay 
stripped, beaten and half-dead in the 
ditch, would have died of neglect. The 
priest and the levite had passed him 
by! There is a world of initiative, 
waiting to be activated in the neigh- 
borhood, at work, in professional cir- 
cles, in recreational pursuits. This ac- 
tivity does not require the lawyer's 
learning nor the minister's or priest's 
dignity; in fact, these qualities will 
hinder the work of the layman ! A still 
great requisite is demanded — unselfish, 
personal helpfulness. 

The charity of the Samaritan, last of 
all, was compassionate. This parable 
is the one instance in the three synoptic 
gospels where the Greek word, to be 
moved with compassion, is used of 
someone other than Jesus himself. 
Compassionate charity rejects the supe- 
rior attitude of looking down upon 
the other poor fellow because he is 
very destitute of virtue and security. 
Just the opposite, compassion presumes 
a deep, sympathetic union, so that the 
sorrows or the joys, the disappoint- 

Spring-Summer, 1964 

ments or the triumphs of someone else 
are immediately experienced as though 
they were one's own. The Greek word, 
splagchnizomai, with its deep and gut- 
tural tones, sounds the depths of one's 
profound emotions. 

A Compassionate Priest 

From the Epistle to the Hebrews, we 
learn that Jesus was anointed with a 
compassionate priesthood, able to sym- 
pathize with us in all our weaknesses, 
for he has experienced them before- 
hand himself. Temptations forced 
Jesus to his knees in the garden of 
Gethsemani; St. Matthew even wrote 
that he prayed with his face against 
the ground (Matt. 26:39). There, with 
prayers and supplications, loud cries 
and tears, he prayed to be saved from 
death. The author of the epistle then 
continues with his theological commen- 
tary on the agony in the garden: "he 
learned obedience through what he 
suffered; and being made perfect he 
because the source of eternal salvation 
to all who obey him" (Heb. 5:7-9). 
From the example of Jesus we learn 
that compassionate charity must know 
its own temptations before it can lead 
others out of theirs, and must be con- 
scious of its own sinfulness before it 
dare undertake the awesome duties of 
the apostolate. This last form of com- 
passionate charity was not experienced 
by Jesus; he was sinless. St. Paul, 
however, saw him so identified with 
sinners that the apostle was still bold 
enough to write that God sent his son 
in the likeness of sinful flesh (Rom. 


Who has found eternal life, the 
kingdom which we are seeking today? 
It is the person who does not ask who 
are my neighbors but rather to whom 
can I be neighborly with a love dis- 
interested, personal, active and com- 

Jerusalem and Samaria 

In their neighborly spirit, the Samar- 
itans have contributed some of the 
most important sections to the Bible, 
some of the richest insights into the 
love of God and into the covenant- 
bond between God and his people. In 
this regard, I am thinking not just of 
the Samaritans of the time of Jesus 
but also of the Israelites who earlier 
occupied this same territory. The area 
was then called the Kingdom of Israel; 
Jerusalem was the capital of the rival 
Kingdom of Juda. The two kingdoms 
looked at one another, at best with 
jealousy, usually with hatred, at worst 
with intent to kill. Even in still earlier 
days before the kingdom, the north and 
the south were constantly at logger- 

Jerusalem, of course, always consid- 
ered herself to be the center of ortho- 
doxy, the true inheritor of the spirit 
of Moses and of the authority of 
David. In the north, however, around 
the city of Sichem, there developed the 
covenant theology of the law. The 
northerners insisted not so much upon 
a literal obedience but rather upon a 
gracious spirit. God was an overlord 
who had performed wondrous acts in 
favor of his people, redeeming them 

from oppression, providing them with 
rich natural resources, looking upon 
them always as his beloved children. 
God was not the Creator who demand- 
ed slavish obedience but the Father 
who looked for a return of love. This 
strong covenant spirit breathes through 
the entire book of Deuteronomy, which 
originated in the northern kingdom of 
Israel. That it was one of Jesus' fa- 
vorite sections of the Bible appears 
immediately from the fact that he 
quoted spontaneously from it during 
his temptations in the desert. Its words 
were his strength, that by which he 

The prophet Hosea (Osee) also 
belonged to the northern kingdom. He 
is responsible for the rich tradition 
which speaks of God as the spouse of 
Israel. This attitude toward God 
echoes in the words of Jesus who re- 
ferred to himself as the Bridegroom 
of his people, whose death will cause 
them to mourn (Luke 5:34-35). The 
book of Revelation (Apocalypse), in 
its turn, refers to heaven as "the mar- 
riage supper of the lamb" (Rev. 19: 
9). This same tradition of God, 
Spouse of his people, continues in the 
great masters of the spiritual life, those 
of the Mediterranean country like John 
of the Cross and Teresa of Jesus, 
those of the Rhineland like Tauler and 
Ruysbroeck. Lastly, the prophet Jere- 
miah belonged by sympathy to the 
north, and its traditions resound re- 
peatedly in his words. 

A Lesson from Scripture 

Each Christian sect, I suppose, con- 


The Passionist 

siders itself Jerusalem — the home of 
orthodoxy, the inheritor of the apos- 
tolic spirit, the continuance of the 
Church of Christ. I must admit that 
I feel that I belong to Jerusalem; and 
you who belong to other Christian re- 
ligions probably feel that your home 
is Jerusalem. The Bible has a great, 
important lesson to impress upon each 
of us, as from our own Jerusalem we 
look out upon others, separated from 
us and belonging to the Samaritan 
country. We may lose some of the 
most beautiful, most sanctifying as- 
pects of Christianity if we are proud 
or hostile towards the Samaritans, re- 
ject them completely and demand a 
humiliating, unconditional surrender. 
We must respect the other for his 
treasury of truth and goodness. Sepa- 
rated from him, we will always remain 
the poorer. 

Each of us, from the viewpoint of 
the other, is Samaria. As we think of 
ourselves up there, sadly separated 
from our brethren, we can be con- 
soled, that we possess traditions which 
are sacred and sanctifying. We must 
respect ourselves, honor the traditions 
of our forefathers, preserve our truth 
in charity. What a loss would have 
been suffered by the Bible if the north- 
ern kingdom of Israel had not re- 
mained loyal to the Deuteronomic ser- 
mons but buried them in the interests 
of unity. Jesus' word of mercy and 
forgiveness would not be heard so 
clearly nor move us so convincingly, if 
the Samaritans had depended simply 
on what they heard from Jerusalem 

and forgot everything else. The para- 
ble of the Good Samaritan would have 
been lost. 

Come Lord Jesus 

The kingdom of God is already in 
our midst, with its full charity, integral 
truthfulness. If we could combine 
all the rich Christian traditions present 
this evening in this hall, we would no 
longer be seeking and the prayer of 
Jesus — that they may be one — would 
have been heard. There is nothing 
more to be added; it is only a matter 
of finding what it already here — the 
sacraments, the church order, the re- 
spect for the Bible, the reverence for 
tradition, the strong role of the lay- 
men, the customs of individual lands, 
the riches of song and prayer, the dedi- 
cated example of devoted ministers, 
the importance of the missionary apos- 
tolate. It is all here, yet with agony 
we hear it said that it will not be 
found within our own generation. We 
must hasten the day when the angels 
will rejoice over the discovery of what 
was lost; we must hurry the fulfill- 
ment of Jesus' desire of one flock. 
God asks, and is now offering the 
grace, that we each seek to be neigh- 
borly to all brethren, admiring them 
for their goodness, looking upon 
them with a love like that of the Good 
Samaritan, disinterested, personal, ac- 
tive and compassionate. Then, not 
with great signs, not with shouts that 
it is here or that it is there, the king- 
dom of God which is in our midst 
will have come with power and glory. 
Maranatha. Come, Lord Jesus. 

Spring-Summer, 1964 




APRIL 28 - MAY 27, 1964 

Living in SS. John and Paul's dur- 
ing the time of a General Chapter is 
an unforgettable experience. Those 
who were new to such an event kept a 
careful eye on the arriving capitulars, 
finding out who they were and where 
they came from. To map out the en- 
tire Congregation in one's mind cannot 
compare with seeing the whole Con- 
gregation brought under one roof with 
the arrival of the Provincials, Vice- 
Provincials, Delegates and Periti from 
all over the world. 

For the community of SS. John and 
Paul, events began with the Father 
General's Gaudeamus on April 25. 
Evening brought us together for a de- 
cidedly cosmopolitan accademia in Fa- 
ther Malcolm's honor. Those of the 
brethren who addressed His Paternity 
outside of the five modern languages 
were kind enough to provide us with 


a brief Italian summary. The festivi- 
ties were brought to an end with a 
speech from Father General, who was 
acclaimed with cheers even more sin- 
cere than they were loud. 

Most of the capitulars arrived in 
Rome in time for the solemn first ves- 
pers of St. Paul of the Cross, celebrated 
in the basilica at 7 p.m. As the reli- 
gious processed into the church — about 
150 in all — one of the Provincials re- 
marked wistfully that there were now 
more religious in John and Paul's than 
in his entire Province. 


T 10 a.m. the following morning, 
Most Reverend Father Malcolm cele- 
brated mass at the altar of Our Holy 
Founder, assisted by the capitulars and 
the community. Pontifical High Mass 
at the throne was sung at 6 p.m. by 

The Passionist 

Cardinal Antoniutti, Prefect of the Sa- 
cred Congregation of Religious. His 
Eminence preached from the throne, 
pointing out the significance of St. 
Paul's example not only for Passion- 
ists, but also for the faithful who were 
present in large numbers. 

Immediately after mass, the Cardinal 
and the capitulars gathered in the aula 
of the new Curia wing, where the 
Chapter was to be held. His Eminence 
gave a lengthy address in Latin, point- 
ing out to the assembled Fathers the 
grave importance of the forthcoming 
Chapter, conviked as it was during the 
Second Vatican Council. 

The Solemn Triduum was held in 
the Chapel of St. Paul of the Cross 
from April 29 to May 1. Each morn- 
ing of the Chapter the capitulars at- 
tended a dialogue mass in this same 
chapel of Our Holy Founder. All re- 
sponded to the celebrant and joined 
him in the Gloria, Creed, Sanctus, Pa- 
ter Noster and Agnus Dei. The warm 
spirit of charity animating the Chapter 
was expressed and fostered each morn- 
ing as the capitulars sang the Ubi Cari- 
tas et Amor during the communion 
of the mass. 

I. he Preparatory Sessions began on 
April 30 and continued through May 
6. Sessions were held only in the 
mornings, since the afternoons were re- 
served for meetings of the various 
Commissions. The ten Commissions 
appointed to study the agenda and 
make due recommendations were as 
follows: 1) Economy and poverty; 2) 

Apostolate; 3) Foreign Missions; 4) 
Study and Formation; 5) Revision of 
Regulations; 6) Government; 7) Ob- 
servance; 8) Examination of Decrees 
of the Two Preceding Chapters; 9) 
Liturgy; 10) Special Propositions. 
Many of the capitulars remarked that 
the peace and unity manifested in the 
deliberations of the Chapter and its 
expeditious handling of the agenda 
was due in large measure to the work 
of these Commissions. The reasons ad- 
duced by the various Commissions for 
the acceptance or rejection of proposed 
decrees were often so cogent that little 
further discussion was needed. 

During this preparatory period, the 
capitulars and community spent a very 
interesting evening together on May 2, 
when an accademia was held in honor 
of Padre Bonaventura Miranda Ribe- 
iro, ordained a week previously at San 
Gabriele. Padre Bonaventura has been 
doing post-graduate studies in Rome 
during the present scholastic year. Rep- 
resentatives of the various language 
groups among the university students 
took turns in congratulating the newly 
ordained. The capitular Fathers were 
thereby entertained by a succession 
of speeches in Portuguese, Spanish, 
Dutch, German, French, English, 
Basque, Italian, Polish and Irish. The 
most amusing aspect of the evening 
was the bewildered expression of cer- 
tain capitulars not yet accustomed to 
the international flavor of John and 
Paul's. Needless to say, when refresh- 
ments arrived they were soon dis- 

Spring-Summer, 1964 


A further pleasant diversion from 
the hard work of the Preparatory Ses- 
sions was the concert given in the 
basilica at 5:30 p.m. on Sunday, May 
3, by way of inauguration of the new- 
ly restored pipe organ. The church was 
crowded as Cardinal Cento blessed the 
organ prior to a two-hour recital by 
the famous organist, Ferruccio Vigna- 
nelli. Selections by Scarlatti, Pasquini, 
Bach, Franck, Refice and Vierne, were 
masterfully rendered on the organ's 
3,300 pipes. 

The Preparatory Sessions were 
brought to a close on Wednesday, May 
6, and at 7:30 p.m. the capitulars and 
community gathered in Our Holy 
Founder's Chapel to listen to the elec- 
toral address, delivered in Latin by the 
Vicar General, Father Feliciano Rodri- 
guez. Also, the capitulars had been 
deeply impressed by the wisdom of 
Father Bernard Haring, C.SS.R., noted 
theologian and Council peritus, who 
had addressed them earlier in the 
Preparatory Sessions. 

At 7 a.m. on the following morning, 
May 7, Feast of the Ascension, Most 
Reverend Malcolm LaVelle, General 
Superior, assisted by the Vicar General, 
Very Reverend Feliciano Rodriguez 
and the Procurator General, Very Rev- 
erend Tarcisio Silvetti, sang the Sol- 
emn High Mass at the altar of the 
Founder. There was no mistaking the 
atmosphere of prayer which pervaded 
the chapel during these moments. 
Everyone was pleading for the guid- 
ance of the Holy Spirit upon the 
capitulars who were shortly to elect 
the new General. 


The community and capitulars gath- 
ered at 9 a.m. for the Vexilla Regis 
and the solemn procession to the aula, 
led by the Most Reverend Father Gen- 
eral, carrying the cross. At 9:15 the 
community left the aula and the capit- 
ulars began the preliminaries to the 

When the bell summoned the com- 
munity to the chapter room at 10:40 
there was only one name mentioned: 
"It must be Father Theodore!" So it 
was! There was loud and prolonged 
cheering as the newly elected Father 
General, Theodore of Mary Immacu- 
late, was seated in the chair of St. Paul 
of the Cross to receive the obedience 
and congratulations of the assembled 
religious. His Paternity had a word 
for each and everyone and many were 
the smiles ensuing therefrom. From 
this time onward, Most Reverend Fa- 
ther Theodore took over the duties of 
President of the Chapter. 

At 1 p.m. the community gathered 
once more in the Founder's Chapel for 
the solemn Te Deum and Benediction 
of the Blessed Sacrament. Father Gen- 
eral was celebrant, assisted by the Proc- 
urator General, Father Tarcisio Silvetti 
and Father Anastasio Cecchinelli, Con- 
suitor General. The rest of the day 
was free. 

The elections was resumed on the 
morning of Friday, May 8. It was not 
long before the community was again 
called to the chapter room, this time to 
receive the news of the election of 
Very Reverend Sebastiano Camera, 
Provincial of the Province of the Im- 
maculate Heart of Mary, as Vicar Gen- 

The Passionist 

- m 

f M*. ' 

1 1 

# im 

1 , *m *-•/ •'••' 






Spring-Summer, 1964 

After Mass on April 28. (1-r) V.R. 
Cardinal Antoniutti; V.R. Tarcisio 
LaVelle, General. 

eral. He was warmly congratulated by 
one and all. Those present received a 
strong impression of the spirit of unity 
and understanding among the capitu- 
lars, who were quite obviously pleased 
at the development of the elections. 

Friday's afternoon session brought 
the election of the four Consultors 
General for the several Assistancies. 
Father Aanastasio Cecchinelli was re- 
elected for the Italian Assistancy. Fa- 
ther Paul Mary Madden was elected 
for the English-speaking Assistancy. 
Father Bertrand Spleers was elected 

Fabiano Giorgini, Delegate Pieta; H.E. 
Silvetti, Procurator; M.R. Malcolm 

for the Assistancy of France, Benelux, 
Germany and Poland. Father Feliciano 
Rodriguez was re-elected for the Span- 
ish Assistancy. 

There remained but two more elec- 
tions and there were carried out on 
Saturday morning. The community 
was once again called to the aula to 
hear that the Secretary General, Father 
Bernard Thijssen had been elected as 
General Consultor and that Father Tar- 
cisio Silvetti had been re-elected as 
Procurator General. In honor of the 
newly elected Vicar General, Consul- 
tors and Procurator, Most Reverend 


The Passionist 

Father General then declared the rest 
of the day free. 

Taking precedence of profession in- 
to account, the new General Curia rank 
as follows: 

Father Theodore Foley of the Prov- 
ince of St. Paul of the Cross, was pro- 
fessed in 1933 and ordained in 1940. 
He studied theology at the Catholic 
University of America, receiving his 
doctorate in 1944. He was lector of 
theology from 1944 to 1953, director 
of students from 1953 to 1956, and in 

1956 was elected Rector. In 1958 Fa- 
ther Theodore was elected General 

Father Sebast/ano Camera of Immac- 
ulate Heart of Mary Province, was pro- 
fessed in 1935 and ordained in 1942. 
He was a full time missionary after 
his ordination until 1951. He then 
served as Vicar for three years, as Rec- 
tor from 1954 to I960, and since then 
has been Provincial. 

Father Bernard Thijssen of the 
Province of St. Joseph, was professed 

Members of General Curia. (1-r) V.R. Anastasio Cecchinelli, V.R. Sebastiano 
Camera, M.R. Theodore Foley, V.R. Bernard Thijssen, V.R. Feliciano Rodri- 
guez, V.R. Tarcisio Silvetti. (V.R. Bertrand Spleers and V.R. Paul Mary 
Madden not in Rome) 

Spring-Summer, 1964 


in 1922 and ordained in 1929. After 
post-graduate studies in Rome, he 
taught theology in Holland until 1941, 
when he was elected Rector. From 
1945 to 1952 he taught theology in 
England. In 1952 he was appointed 
President of the Commission for the 
Revision of the Holy Rule. Since 1958 
he has served as Secretary General. 

Father Feliciano Rodriguez of Pre- 
cious Blood Province, was professed in 
1924 and ordained in 1931. After a 

year as Vicar, he became Director of 
Students in Portugal in 1935. In 1939 
he returned to Spain, still serving as 
Director. Beginning in 1941 he was 
Vicar for ten years. In 1951 he was 
elected Rector, in 1954 became Pro- 
vincial, and in 1958 was elected Gen- 
eral Consultor. 

Father Bertrand Spleers of St. Ga- 
briel Province, was professed in 1937 
and ordained in 1943. After graduate 
studies at the University of Louvain, 

V.R. James Patrick White, Provincial, S. Crucis; M.R. Malcolm LaVelle; 
M.R. Theodore Foley; V.R. Gerard Rooney, Provincial, S. Pauli. 


The Passionist 

he was Director of Students and pro- 
fessor of theology for 12 years. In 

1958 he was elected Rector, but con- 
tinued his teaching duties. More re- 
cently he has been Master of Novices 
at Kruishoutem. 

Father Paul Mary Madden of the 
Province of St. Patrick was professed 
in 1939 and ordained in 1945. He is 
remembered in Dublin for the Boys' 
Confraternity he established there. 
During visitation of the Bechuanaland 
missions he accompanied the then Pro- 
vincial, Father Fergus Loughrey. In 

1959 he was elected Rector and in 
1962, First Consultor. 

Father Anas t as to Cecchinelli of the 
Presentation Province, was professed 
in 1940 and ordained in 1946. In 
1949 he was appointed Vice-Director 
of the Alumniate, Director of Students 
in 1953 and Rector in 1954. In 1957 
he was elected Master of Novices and 
in 1959, General Consultor. 

Father Tarcisio Silvetti of the Prov- 
ince of B.V.M. a Pietate, was pro- 
fessed in 1927 and ordained in 1934. 
After graduate studies in Rome, Father 
Tarcisio taught theology for many 
years. In 1954 he was elected Provin- 
cial Consultor. He was made Secretary 
General in 1956 and Procurator Gen- 
eral in 1958. In 1959 he was elected 
General Consultor. 

The Chapter resumed its work on 
the morning of Monday, May 11. 
Propositions were not discussed in the 
exact order in which they had been 
placed on the agenda. Each Commis- 
sion reported to Father President when 
it was ready to present its findings and 

Spring-Summer, 1964 

V.R. Sebastiano Camera, 
Vicar General 

this material was then brought to the 
floor of the Chapter. 

Many proposals were rejected, not 
because they were without merit, but 
because the matters in question are al- 
ready included in existing legislation 
or fall within the competency of the 
General or Provincial Curias. 

A full report of the proceedings of 
the Chapter must await the publication 
of the official Acts. Some of the note- 
worthy decisions taken are here pre- 
sented in unofficial form. 

It was to be expected that in view 
of Vatican II and the Constitution on 
the Liturgy, various questions on the 
liturgy in our home life and aposrolate 
would come up for consideration. The 
Chapter voted favorably on permission 


for daily dialogue mass in houses of 
formation; for conceleb ration juxta 
mentem Ecclesiae when it is deemed 
opportune; for community prayers and 
non-liturgical functions to be in the 
vernacular at the discretion of the in- 
dividual Provinces; and for our choir 
practice to be in accord with the Con- 
stitution on the Liturgy. These matters 
will be included in Chapter XIV of 
the revised Regulations. 

The Chapter also voted to establish 
a general Commission on Pastoral Re- 
newal. Each Province is to send a 

representative to a yearly meeting of 
this Commission. Its function will be 
to treat problems of liturgical renewal 
in the Congregation and the lawful 
adaptation to modern times and needs 
in various fields of our apostolate. 

The needs of our Brothers will be 
the concern of a new Commission. 
This Commission will take as its guide- 
line the forthcoming letter of the Sa- 
cred Congregation of Religious on the 
status and work of the Religious Broth- 
er in the modern Church. 

It was voted to limit the night office 

Members of Province of St. Joseph and Father General. V.R. Alfred Wilson; 
V.R. Bernard Thijssen; M.R. Theodore Foley; V.R. Philip Hayes, Provincial; 
V.R. Hubert Condron. 

The Passionist 

to once a week (in addition to first 
class feasts and the time of retreat) 
in the novitiate and the proposed do- 
mus probationis. A proposal to elimi- 
nate the night orifice altogether was 
rejected by the Chapter. 

Due representation of our foreign 
missions at Provincial Chapters was the 
subject of a new decree. Also approved 
was a decree concerning the adequate 
preparation of foreign mission per- 
sonnel by at least one year of special 

The exact decisions taken with re- 
gard to the vow and practice of pov- 
erty will be found in the forthcoming 
Acts of the Chapter. 

The Chapter further decreed that in 
the interests of unity, henceforth all 
the religious, Father General and his 
Curia, Provincials and their Curias, 
Lectors and all others without excep- 
tion are to attend the hour of Lauds. 

It was also agreed that a special let- 
ter is to be issued which will explain 
the spirit that animated the Chapter in 
its discussion and decisions, namely the 
spirit of Vatican II. The text of this 
letter is awaited with interest. 

The deliberations of the capitulars 
were interrupted on the traditional rec- 
reation day, Pentecost Monday, May 
18. The Fathers took advantage of 
their freedom from all sessions and 
business to make an excursion to Mon- 
te Argentario by motor bus. 

The week of Pentecost saw the ardu- 
ous work of the Chapter gradually 
drawing toward completion. An idea 
of the extent of this labor can be 
gleaned from the fact that besides 

Spring-Summer, 1964 

R. Robert Crotty, University Student 
(1) and his Provincial, V.R. Charles 
Corbett, Province of the Holy Spirit. 

A Letter from Home. Just what did 
Father write? Fathers Malcolm and 
James Patrick. 

many proposals submitted to the Chap- 
ter by various Commissions, there were 
80 questions with regard to the Regu- 
lations to be considered. 

An eagerly anticipated event took 
place on the morning of Saturday, May 
24, when the capitulars were received 
in audience by His Holiness, Pope Paul 
VI. Since several other Orders and 
Congregations were holding their Gen- 
eral Chapters at this same time, the 
Holy Father received the capitulars of 
all of them in a general audience. In 
addition to the Passionists, there were 
present at the audience the capitulars of 
the Capuchins, Minims, Montfort and 
Stigmatine Fathers, Augustinians of 
the Assumption, and twenty Jesuit Pro- 
vincials from Latin America. 

The Holy Father took the occasion 
of this exceptional and distinguished 
gathering to deliver a truly important 
allocution. His Holiness spoke in 

After re-affirming the relevancy of 
the religious life for our modern times, 
the Holy Father made particular refer- 
ence to the spirit and practice of obedi- 
ence, poverty and chastity. He also 
pointed out that the work of each In- 
stitute should be conformable to the 
mind of its Founder. While there is 
need for adaptation to modern condi- 
tions, the fundamental spirit and direc- 
tion of each Institute should be care- 
fully preserved. That idea is false 
which states that primary attention 
should be given to external works, 
with zeal for holiness taking but sec- 

ond place. Zeal for prayer, purity of 
conscience, patience and charity must 
always underlie effective external work. 

The Holy Father also stated that the 
exemption enjoyed by Religious Orders 
is in no way opposed to the divine 
constitution of the Church, by which 
priests are subject to the hierarchy in 
the exercise of their ministry. For re- 
ligious always and everywhere are sub- 
ject to the Holy Father as their Su- 
preme Superior and assist him in those 
works which pertain to the good of 
the universal Church. 

On the morning of May 27 the 
capitulars assembled for the last time 
in the Chapel of St. Paul of the Cross. 
Most Reverend Father General cele- 
brated the mass. It was a time tense 
with emotion, culminating in the sing- 
ing of the Ubi Caritas et Amor. The 
capitulars then went to the aula for the 
final session, which closed at 10:15 
a.m. The rest of the day was declared 
free for the community. And almost 
at once, the capitulars, long absent 
from their Provinces, began to leave 
SS. John and Paul's. 

The predominant impression at SS. 
John and Paul has been one of great 
contentment over the elections. The 
sincere understanding and fraternal 
charity which united the capitulars in 
their work for God and the Congrega- 
tion was very evident. And as the 
Thirty-eighth General Chapter ended, 
there was in every heart a great confi- 
dence in the present well-being and 
future progress of the Congregation. 


The Passionist 


Our New Superior General 

St. Paul of the Cross Province was 
thrilled with joy when word was re- 
ceived on May 7 that its beloved Fa- 
ther Theodore Foley had that day been 
elected as Superior General of the Con- 
gregation of the Passion. Father 
Theodore is the first priest of the 
Province and the second American to 
be raised to this highest of honors 
among the Sons of St. Paul of the 

Daniel B. Foley was born at Spring- 
field, Massachusetts on March 3, 1913. 
He attended Sacred Heart Grade 
School there, and after a year at Cathe- 
dral High School, entered Holy Cross 
Seminary at Dunkirk, New York, in 
the fall of 1927. After five years at 
Holy Cross he returned to Springfield 
for his novitiate. Confrater Theodore 
of Mary Immaculate made his first pro- 

Spring-Summer, 1964 

fession on August 15, 1933. Seven 
years of philosophy and theology fol- 
lowed, until on April 23, 1940, he was 
ordained in Baltimore by Archbishop 
Michael Curley. 

After Sacred Eloquence, Father 
Theodore taught philosophy for one 
year, and from 1942 to 1944 studied 
Sacred Theology at the Catholic Uni- 
versity of America in Washington, re- 
ceiving his doctorate in 1944. Father 
Theodore taught theology from 1944 
to 1953, when he was appointed direc- 
tor of students. The 1956 chapter chose 
him as rector of St. Paul's Monastery in 
Pittsburgh, Pennsylvania, but his term 
of office was interrupted in 1958 when 
he was elected General Consultor. lor 
the past six years Father Theodore has 
served as Assistant to Father General 
tor the English speaking provinces. 


Most Reverend Theodore Foley, C.P. 


The Passionist 

Priests Forever 

The glory and gladness of ordina- 
tion day was reached on May 23, when 
six clerics of Holy Cross Province were 
raised to the priesthood. They are: 
Fathers Alphonse Engler, Blaise Czaja, 
Joseph Van Leeuwen, Kenneth O'Mal- 
ley, Timothy Joseph O'Connor and 
Justin Paul Bartoszek. Bishop Charles 
Maloney, Auxiliary Bishop of Louis- 
ville, was the ordaining prelate. At the 
same ceremony in the historic Cathe- 
dral of the Assumption, Louisville, 
Kentucky, six clerics received the order 
of subdeacon: Fathers Venard Orme- 
chea, Bernard Curran, David Kohne, 
Marion Weiss, Paul Emmanuel Schrodt 
and James Mary Bash am. 

St. Agnes Monastery Church saw 
the happy families and friends of the 
new priests assemble for the first low 
masses at 8:30 on the morning of 
May 24. After Solemn Benediction in 
the afternoon, the young priests im- 
parted their blessing to the large crowd 
of friends and parishioners. 

Halfway across the world, in Osaka, 
Japan, a member of the class, Father 
Augustine Paul Kunii was ordained to 
the priesthood on March 20, by Bishop 
Paul Taguchi. Father Augustine Paul, 
first native Japanese Passionist, had 
returned to Japan in 1963 to complete 
his theological studies there. 

Holy Cross Province rejoices with 
its new priests and subdeacons and 
offers them heartfelt congratulations! 

Spring-Summer, 1964 

Father Alphonse Engler came to the 
Passionists from Cedar Rapids, Iowa. 
After graduation from Immaculate 
Conception High School there, he en- 
tered our Prep Seminary in 1954. Two 
cousins, Fathers Cyril and Ernest En- 
gler assisted him at his First Solemn 
Mass at St. Matthew's Church in Cedar 
Rapids, May 31. Father Campion Clif- 
ford, C.P., delivered the sermon. Fa- 
ther Alphonse will be stationed in 
Japan upon the completion of his 
pastoral year. 

Father Blaise Czaja is a native of 
Port Arthur, Texas. He graduated 
from Bishop Byrne High School in 
1954 and that fall entered our Prep 
Seminary. Father Blaise returned to 
his home parish of St. James, Port 
Arthur, for his First Solemn Mass on 
May 31. Preacher for the occasion was 
Very Rev. Emmanuel Sprigler, Pro- 
vincial Consultor, who interested Fa- 
ther Blaise in the Passionists during a 
mission in 1953. 

Father Joseph Van Leeuwen offered 
his First Solemn Mass in St. Patrick's 
Church, Walnut, Kansas on May 31. 
Four cousins assisted in the ceremonies: 
the preacher, Very Rev. Conell Dowd, 
rector in St. Paul; Father Paul Smith, 
S.J., deacon; Father Robert Pflumn, 
subdeacon; Rev. Mr. Lon Smith, S.J., 
master of ceremonies. Father Joseph, 
who was born in St. Paul, Kansas, be- 
gun his schooling there, and later at- 
tended St. Patrick's Grade and High 
School in Walnut. 

Father Kenneth O'Malley came to 
the Passionists after high school at St. 
(irc^orys in Detroit. Father Paul 


Father Alphonse 

Father Blaise 

Father Joseph 

Father Kenneth 

Father Timothy Jos. 

Father Justin Paul 

Placek first contacted him after a voca- 
tional talk, and a parish mission given 
by Fathers Roland Maher and Robert 
Borger further sparked his determina- 
tion. Father Kenneth offered his First 
Solemn Mass at St. Gregory's Church 
on May 31. Very Rev. Walter Kaelin 
delivered the sermon. Assisting as mas- 
ter of ceremonies was Brother Kevin 
O'Malley of Warrenton, who followed 
his older brother into the Passionists. 
Father Timothy O'Connor lived in 
East Chicago, Indiana, until he was 

sixteen, and then moved with his 
family to San Gabriel, California. At 
a high school retreat in 1954 he sought 
guidance from Father Roland Maher, 
and after graduation that year, entered 
our Prep Seminary. He offered a Sol- 
emn Mass for relatives and friends at 
St. Patrick's Church, East Chicago, on 
May 30, and at St. Joseph's, Pomona, 
California, on May 31. Father Joel 
Gromowski, rector at Sierra Madre, 
preached at Pomona. 

Father Augustine Paul Kunii, a 


The Passionist 

graduate of the University of Kyoto 
and a convert from paganism, came to 
the Passionists in 1958. His novitiate 
and studies were made in the United 
States, although his final two years of 
theology were taken in Tokyo. Father 
Augustine offered his first Low Mass at 
our monastery in Mefu on March 21, 
and His First Solemn Mass at our 
parish at Ikeda, on Easter Sunday, Fa- 
ther Matthew Vetter delivered the 
sermon to the crowded congregation. 

Father Justin Paid Bartoszek began 
his seminary studies at Quigley and 
Mundelein seminaries in Chicago. He 
later graduated from St. Norbert's Col- 
lege, De Pere, Wisconsin, and did 
graduate work at Marquette University, 
Milwaukee. In 1959 he entered the 
Passion ist novitiate, and made his first 
profession in I960. Father Justin Paul 
offered his First Solemn Mass at St. 
Bruno's Church, Chicago, on May 31. 
A cousin, Father John Dzielski, C.R. 
was deacon of the mass, and Father 
Casimir Gralewski gave the sermon. 
Upon the completion of his year of 
Sacred Eloquence, Father Justin Paul 
will join our new mission in Korea. 

Diamond Jubilee 

A grand old missionary, Father 
Raphael Crash off, observed the 60th 
anniversary of his religious profession 
on June 4. Father Raphael made his 
profession at Pittsburgh in 1904 and 
was ordained in 1911. He was an 
immediate success in mission work, 
which occupied his energies for many 
years. During World War I he served 

Father Raphael Grashoff 

for two years as military chaplain at 
Louisville, Kentucky and Le Mans, 
France. For 13 years Father Raphael 
was lector of Sacred Eloquence and 
many are the missionaries who trace 
their skill in sermon composition and 
delivery to his tutelage. For the past 
20 years Father Raphael has been asso- 
ciated with our lay retreat movement in 
Cincinnati and Warrenton acting as 
counsellor and confessor. His many 
popular booklets, written primarily for 
retreatants, enjoy a wide circle of 

A jubilee mass at our Warrenton 
Seminary on May 21, with a sermon by 
Very Rev. Father Conleth, Acting Pro- 
vincial, and a day of festivities at the 
seminary marked the joyful occasion. 

Spring-Summer, 1964 


The Diamond Jubilee of Profession 
of Brother Louis Hochendonor was 
observed at our novitiate in St. Paul, 
Kansas, on February 26. A Solemn 
Mass of Thanksgiving was offered in 
the monastery choir by Very Rev. 
Conell Dowd, rector. Brother Louis 
was alert and in good health for his 

Louis Hochendonor was born in 
Pittsburgh, Pennsylvania in 1877. The 
seed of his vocation was sown by a 
teaching sister during his school years. 
The example of his uncle, Father Louis 
Hochendonor, Passionist pioneer in 
Argentina, drew his thoughts of our 
Congregation. Finally, after some years 
of work in the outside world, Louis 
Hochendonor sought admission to our 
novitiate in 1902. After the rigorous 
training by Father Fidelis Kent Stone, 
the Master of Novices, he was pro- 
fessed on February 22, 1904. Shortly 
after the division of the Province, 
Brother Louis was sent to Chicago as 
cook. Later he was the pioneer brother 
of our Des Moines foundation. He has 
been resident in Kansas for over 
twenty years. 

Since his jubilee day Brother Louis 
has slowly declined in strength. On 
May 4 he was taken to St. Joseph Hill 
Infirmary, Eureka Hill, Missouri. May 
God bless this saintly brother as he 
approaches his eternal reward. 

Golden Jubilee 

A full and fruitful Passionist career 
marked its 50th milestone on June 1st, 
as Reverend Boniface Fielding marked 

the golden anniversary of his religious 
profession. On March 31st, Father 
Boniface celebrated a Solemn Mass at 
the choir altar in Louisville where his 
vows were pronounced in 1914. On 
the evening of May 17 he celebrated a 
Solemn Mass in the chapel of the Pas- 
sionist Nuns in Erlanger, Kentucky, in 
the presence of many relatives and 
friends who reside in the area. Priests 
and brothers of the Cincinnati com- 
munity assisted Father Boniface at the 
mass, and the music was beautifully 
rendered by the Passionist Nuns. 

Turning from a promising business 
career, William Fielding entered the 
Passionist novitiate in May 1913, at the 
age of 26. After his profession and 
six years of study, he was ordained in 
Chicago, May 29, 1920. In 1922 he 
was appointed lector and director of 
students, and in 1926 he was elected 
rector of the Preparatory Seminary in 
Normandy, an office he held for six 
years. In 1935 Father Boniface was 
elected Provincial of Holy Cross Prov- 
ince, and upon completion of his sec- 
ond term in 1941, was elected succes- 
sively to the rectorship of Des Moines 
(1941-44) and Sierra Madre (1944- 
47). Again in 1953 the chapter 
showed confidence in him, this time as 
rector of Louisville, and from 1956- 
1959 he served as rector in Cincinnati. 

Among his many notable services to 
the Province, Father Boniface obtained 
permission for Holy Cross Privince to 
enter the colored mission field, and he 
inaugurated our parish at Tuxedo 
Junction, Birmingham, Alabama, in 
1938. He also purchased the present 
The Passionist 

Father Boniface Fielding 

St. Joseph Retreat in Birmingham in 
1937 and had the foundation canoni- 
cally established as a domus formula. 

During his 24 years as superior and 
in the intervals between, Father Boni- 
face ever kept to his first love and 
ideal, the preaching of missions and 
retreats. Every phase of our apostolate 
found him prepared and effective: 
parish missions, retreats to priests and 
religious communities, retreats to lay- 
men at our various retreat houses. 
During the past decade alone, he has 
given over 100 retreats to clergy. 

All the Province joins in congratu- 
lations to this outstanding Passion ist. 

Spring-Summer, 1964 

Silver Jubilee 

On June 3, 1939, the largest class 
in Province history, twelve priests, was 
ordained by Archbishop Floersh in 
Louisville, Kentucky. 

Father Cormac Lynch, dean of the 
class, celebrated his jubilee at Assump- 
tion Church, Cincinnati, on June 7. 
Father Nathanael Kiriscunas was 
preacher. Father Cormac served as 
chaplain at Hines Hospital, Chicago, 
for two years; was assistant pastor at 
St. Agnes, Louisville from 1944 to 
1950, vicar in St. Paul from 1950 to 
1956, and for the next six years was 
rector of our Chicago monastery. He is 
at present the superior of our San 
Miguel Mission House at San An- 
sclmo, California. During his busy 
years as superior, Father Cormac has 
found time to preach many missions 
and retreats. 

After a very successful period of 
mission work in his early priesthood, 
Father Mel Schneider was incapacitated 
by ill health. Father Mel observed his 
anniversary at St. Joseph Hill In- 
firmary, Eureka, Missouri, where he is 
a resident, on June 3. There will be 
a festive day in his honor at our War- 
ren ton Seminary on August 3. 

St. Gemma's parish, Detroit, hon- 
ored its pastor, Father Nilus Gogght, 
at a celebration on June 7. Father Nilus 
returned to his home parish of Holy 
Cross, Cincinnati, for a solemn jubilee 
mass on June 15. His former pastor, 
Father Justin Smith, preached the ser- 
mon. For some fifteen years after his 
ordination, Father Nilus served on the 


mission band. For two years, 1945-47, 
he was assistant pastor at our parish in 
Ensley, Alabama. In 1956 he was ap- 
pointed pastor of our church in St. 
Paul, Kansas, where he supervised ex- 
tensive renovations, and the erection 
of the parish hall. A term as director 
of retreats in Houston began in I960, 
and since June, 1963, Father Nilus has 
been pastor of St. Gemma's parish. 

Father Benet Keiran offered a sol- 
emn mass of thanksgiving at St. 
Therese Church in Louisville on May 
31. On June 7, he returned to Immac- 
ulate Conception Church, Chicago, for 
a mass of jubilee. Father Gregory 
Staniszewski delivered the sermon. Fa- 
ther Benet was director of students for 
many years, later served as assistant 
pastor in Louisville and Chicago, and 
for two years was assistant retreat di- 
rector in Sierra Madre. He is now 
resident at Sierra Madre, where he is 
engaged in mission work. 

During a mission career that began 
in 1940, Father Flannon Gannon has 
preached hundreds of missions 
throughout the Midwest and the South. 
He is also very successful in promoting 
the Sign magazine. Father Flannon, 
who is now stationed at St. Joseph's 
Retreat in Birmingham, Alabama, 
offered a solemn jubilee mass at St. 
Catherine's Church, Cleveland, Ohio, 
on May 31. Father Clarence Vowels 
delivered the sermon. 

During the early years of his priest- 
hood, Father Brice Zurmuehlen was 
prominent in the apostolate of the 
press. Besides many articles in maga- 


zines, Father Brice is the author of 
four books on spiritual theology, Jour- 
ney in the Night, In Spirit and in 
Truth, Spirit in Darkness, and Teresa, 
John and Therese. Of late years Fa- 
ther Brice has been in ill health. He 
is at present chaplain of Nazareth 
House in San Rafael, California. He 
observed his jubilee with a private 
mass in St. Louis. 

The Detroit community and friends 
joined Father Finan Storey at an eve- 
ning mass on June 1, in celebration of 
his silver jubilee. Father Justin Smith 
gave the inspiring sermon. Through 
the years Father Finan has been vice- 
master, assistant pastor in St. Louis and 
Sierra Madre, vicar in Des Moines, and 
Provincial Secretary. An effective 
preacher, Father Finan has conducted 
the retreats in four of our retreat 
houses, preached the clergy retreats at 
Warrenton, and has given many paro- 
chial missions and retreats to religious 

Very Reverend Conleth Overman, 
First Provincial Consultor, offered his 
jubilee mass at Immaculata Church, 
Cincinnati, on June 7. Father Robert 
Borger preached the sermon. On the 
Feast of Corpus Christi, May 28, Fa- 
ther Conleth celebrated his anniversary 
with the Chicago community with Fa- 
ther Charles Guilfoyle preaching. After 
ordination Father Conleth took gradu- 
ate studies at Notre Dame University. 
From 1940 to 1950 he taught at our 
Prep Seminary. Six years as rector in 
Houston followed, during which time 
Father Conleth supervised the erection 

The Passionist 

Father Cormac Father Mel 

Father Nilus 

Father Benet Father Flannon Father Finan 

Father Conleth 
Spring-Summer, 1964 

Father Charles Father Thaddeus 


of the present monastery and retreat 
house. In 1956 Father Conleth was ap- 
pointed director of the new retreat 
house in Warrenton, leaving this work 
upon his election as First Consultor in 
1962. Father Conleth has been active 
in our missionary apostolate, was a 
pioneer in Cana, has written for many 
magazines, and his unique retreat for 
married couples on long-play records 
is well known. His latest venture was 
the launching of The Passionist Orbit 
in 1963. 

On Sunday, May 31, Father Charles 
Guilfoyle offered a solemn mass of 
thanksgiving in Immaculate Concep- 
tion Church, Chicago. Present for the 
occasion were six Passionist priests and 
five students whose vocations were fos- 
tered by Father Charles. Deacon and 
subdeacon of the mass were his cous- 
ins, Father Vincent Hogan of Wichi- 
ta, Kansas, and Father William Hogan, 
C.P. Father Barry Rankin gave the ser- 
mon. After a period of teaching at 
our Prep Seminary, Father Charles was 
assigned to mission work. He organ- 
ized the retreat movement at Holy 
Cross, Retreat House, Cincinnati, and 
was the first retreat director there. In 
addition to several years as retreat mas- 
ter in our various retreat houses, Father 
Charles has carried on an extensive 
apostolate of parochial missions and 
retreats to religious. His interest in 
vocations has been especially note- 
worthy and has resulted in many can- 
didates for the Passionist life. 

Father Thaddeus Tamm offered a 
mass of thanksgiving at St. Joan of 


Arc Church, St. Clair Shores, Michi- 
gan, on June 7th. The St. Paul com- 
munity, where he is vicar, had a festive 
day in his honor earlier in June. Fa- 
ther Thaddeus spent a year at our mis- 
sion in Ensley (1941-42) and later 
was assistant pastor at Holy Cross in 
Cincinnati (1943-49). He was then 
director of students in Chicago (1949- 
51), and since 1956 has served as 
vicar in Louisville and more recently 
in St. Paul. At present Father Thad- 
deus finds time for a good number of 
missions and retreats to religious. 

Silver Jubilee of Profession 

Bishop Alden Bell and eighty priests 
of the Sacramento diocese, twenty Pas- 
sion ists, and a group of lay retreatants 
gathered at Christ the King Retreat 
House, Citrus Heights, on February 5, 
1964, to honor Brother Patrick Keeney. 
The occasion was the silver anniversary 
of Brother's religious profession. The 
solemn mass was sung by Father Neil 
Parsons, rector of Citrus Heights. Fa- 
ther Joel Gromowski, Sierra Madre 
rector, preached the sermon. A gala 
banquet, toasts, and much speech-mak- 
ing followed the mass. 

On April 19, the Retreat League 
sponsored a "civic" reception for 
Brother Patrick at the Dante Club in 
Sacramento. Co-chairmen of the event 
were James Owens and James Heinl. 
Some 300 people came to partake of 
the buffet supper and give their con- 
gratulations to Brother. 

Edward Keeney came to our novi- 
tiate from East St. Louis, Illinois, in 

The Passionist 

1937. After his profession on Febru- 
ary 2, 1939, he remained for a year in 
St. Paul, and then spent two years in 
Chicago. From 1942 to 1951 he was 
stationed in Sierra Madre, where the 
grounds blossomed with beauty under 
his green thumb. In 1951 he was trans- 
ferred to our new foundation in Citrus 
Heights, where for a time he alone 
served as cook, boiler man, maintained 
the retreatants' rooms, and put in the 
lawns and landscaping. The beauty of 
the grounds attest the hard work of 
"Mr. Citrus Heights" during these past 
thirteen years. Even more, the good 
will felt toward the Passionists in Sac- 
ramento is due in large measure to the 
example and friendliness of genial 
Brother Patrick. 

Final Profession 

Several hundred people were present 
in Immaculate Conception Church, 
Chicago, to witness the final profession 
on March 20 of Brothers Dominic 
Crawford and Martin Bradtke. Brother 
Dominic is from Yreka, California, 
while Brother Martin's family lives in 
Glenview, Illinois. Father Thomas 
Bradtke of Immaculate Heart of Mary- 
Parish, Chicago, received the vows. 
The sermon was preached by Father 
Nathanael Kriscunas, vicar in Chicago. 
Solemn Benediction of the Blessed 
Sacrament concluded the ceremony. 
Afterwards the community and invited 
guests rejoiced with Brothers Dominic 
and Martin at a banquet in the Immac- 
ulate Conception rectory assembly hall. 

Spring-Summer, 1964 

Brother Patrick and Bishop Bell 

Brother Dominic (1) and 
Brother Martin (r) 


Father Jeremiah Beineris 

Death of 

Father Jeremiah Beineris 

Holy Cross Province was saddened 
on April 2 by the sudden death in 
Sierra Madre of Father Jeremiah 
Beineris. Father Rector and two other 
priests were with him when a heart 
attack struck, and supported by the 
sacraments and their presence, he died 
after less than an hour's struggle. 

John Beineris came to our Prep 
Seminary from Chicago, Illinois, in 
1923. He was 14 years old. In 1928 
he made first profession, and on June 
6, 1936, he was ordained to the priest- 
hood in Des Moines, Iowa. After a 
period as vice-master and director of 

students, Father Jeremiah served for 
six years as vicar in Chicago. In 1947 
he was released for mission work. 
Despite a long-standing heart condi- 
tion, Father Jeremiah never spared his 
best efforts. He was retreat master in 
St. Louis, Houston and Sacramento, 
and shortly before his death had been 
appointed to give the retreats in Sierra 
Madre. The brethren found Father 
Jerry an unfailing example of religious 
observance and cheerful charity. 

Mater Dolorosa Chapel was the 
scene of the funeral mass, which was 
offered by Father Joel Gromowski, 
rector, on April 4. On April 6, Very 
Rev. Father Conleth Overman, acting 
provincial, offered the solemn requiem 
in Chicago. Very Rev. Gregory Joseph 
Staniszewski, consultor, delivered the 
eulogy. Burial was in the monastery 
cemetery. May he rest in peace. 

Death of 

Father Valentine Leitsch 

A sudden heart attack summoned 
Father Valentine Leitsch to his eternal 
reward on the morning of April 20, 
1964. He was 62 years of age, 35 years 
a priest. The funeral mass was offered 
at our Detroit monastery by the rector, 
Father Bernard Coffey. A second mass, 
with interment, was offered on April 
24, in St. Agnes Church, Louisville. 
Very Rev. Conleth Overman, Consul- 
tor, was celebrant, with classmates of 
Father Valentine, Fathers Daniel 
Maher and Clarence Vowels, as min- 
isters. Father Rian Clancy gave the 


The Passionist 

Father Valentine Leitsch 

Joseph Leitsch was born in 1902 
seminary studies at St. Meinrad's Ab- 
in Louisville, Kentucky. He began his 
bey, and entered the Passionist novi- 
tiate in 1920. His profession in 1921 
was followed by eight years of study, 
and on December 22, 1929, he was or- 
dained by Bishop Drumm in Des 
Moines, Iowa. 

His first assignment was to our semi- 
nary in Normandy, where he taught 
for seven years. Later assignments 
found Father Valentine as vicar in 
Detroit and rector in Cincinnati (1947- 
50). Father Valentine was prominent 
in the retreat movement, directing our 
retreat houses in Sierra Madre and 

Clayton, and conducting retreats at 
several of our retreat houses. 

Although he was very successful as 
a preacher of missions, Father Val- 
entine was in particular demand as a 
retreat master for Sisters. This great- 
hearted priest will be long remembered 
and deeply mourned. May he rest in 

Pastoral Institute 

Final plans have been completed for 
The Pastoral Institute on the Renewal 
of the Parochial Mission to be con- 
ducted at St. Paul of the Cross Retreat 
House, Detroit, Michigan, August 17- 
21. Invitations have been issued to 
110 missionaries of the two Redemp- 
torist Provinces in Canada and the 
American Passionist Provinces. 

Father Bernard Haring, eminent 
moral theologian who will conduct 
the Institute, has announced the fol- 
lowing topics for his lectures: 1) The 
Parochial Mission and the Kerygma 
of the Kingdom; 2) Personal and 
Communal Conversion; 3) The Moral 
Message Integrated into the Whole 
Sermon; 4) The Easter Mystery and 
the Eternal Truths; 5) The Parochial 
Mission and Liturgical Renewal; 6) 
Praxis Confessarii and the Parochial 
Mission; 7) Pastoral Theology and 
the Modern Environment. 

There will be twelve lectures by Fa- 
ther Haring, each to be followed by a 
discussion period. The Institute will 
open at 7:30 p.m. on Monday, August 
17 and will close at 2:00 p.m. on 
Friday, August 21. 

Spring-Summlr, 1964 


Mission Forum. (1-r) Conf rater Matthew, Father Alphonse, Father Roland, 
Confrater Alan, Father James Mary. 

Opening Night 

April 15 was Opening Night. The 
marquee read: Institute On Parish 
Missions By Father Roland Maker, 
Passionist Missionary. It all began a 
few months previously, when our theo- 
logians in Louisville had engaged in a 
series of open and frank discussions 
on our speech program and its effect 
on our life-work of preaching. Fathers 
John Mary, Barry, Paul and Sebastine 
were present as observers. 

One of the practical consequences of 
these discussions was the formation of 
a Students' Mission Committe. This 
Committee will serve as clearing house 
for student suggestions on the follow- 
ing points: 

1) To increase the zeal, knowledge 
and skill of the students in the 
area of our primary apostolate, 
the preaching of missions and 

2) To foster opportunities to meet 
our missionaries and for them to 
get to know us, the future mis- 
sionaries of Holy Cross Province. 
Such meetings will develop a 
closer bond between us and pro- 
mote a fruitful exchange of ideas 
concerning our apostolate. 

3) To keep in focus the motivating 
reason for our seminary training, 
namely, to prepare us for the 
great challenge facing the mod- 
ern-day Passionist missionary. 


The Passionist 

The Committee realized that a regu- 
lar lecture and discussion series must 
be inaugurated in order to achieve 
those goals. The student representa- 
tives, Fr. Alphonse (4th year), and 
Fraters James Mary (3rd year), Mat- 
thew (2nd year), and Alan (1st year), 
made plans for Open Night under the 
supervision of Fr. Paul Boyle. By 
means of posters, book displays and a 
bibliography of recent periodical litera- 
ture on the missions, the enthusiasm 
of the whole community was whetted 
for Father Roland's talk on Opening 
Night, April 15. 

Father Roland spoke of his heart- 
felt joy over this manifestation of stu- 
dent interest in our apostolate. He then 
commented on the importance of our 
studies and training in equipping us 
to face the new problems of the 
Church in America. Father Roland 
spent some time sketching a word- 
picture of the present day Church and 
contrasting it with the world he had 
faced as a young missioner thirty-five 
years ago. His concern over the "ap- 
palling slowdown in ordinations and 
new young missionaries" was strongly 
underlined. He pleaded with us to 
keep true to our ideal: to be a Pas- 
sion ist missionary. 

On Thursday and Friday, Fr. Roland 
was visited by most of the students 
for private discussion. On Friday 
morning he was celebrant of the 
( Community Participation Mass and 
preached the homily. Friday evening 
there was a round table discussion 
which lasted for two hours. And how 

Spring-Sum mkr, 1964 

quickly they went by! A panel dis- 
cussion by Fr. Roland, Fr. Blaise, 
Fraters Marion, Daniel and Edward 
opened the session. Father James 
Mary was moderator. Then the dis- 
cussion was opened to the whole group. 
We soon learned that this honest ex- 
change of ideas between the students 
and one of our most experienced and 
respected missionaries was a magnetic 
field drawing us closer together than 
ever before. Everyone agreed that this 
feature of the program is a must for 
future meetings. 

Open Night, thanks to our warm- 
hearted Father Roland, displayed all 
the qualities of a box-office success. 
These sessions created a bound of 
togetherness and renewed our fervor 
and enthusiasm to be the best possible 
preachers of Christ's Passion. And as 
Father Roland so pointedly said, "As a 
team, we can't be beat !" 

Frater Matthew Sullivan, C.P. 

Works of the Ministry 

The office of the Mission Director 
reports that the missionaries of Holy 
Cross Province gave 2 missions, 1 
novena, 4 clergy retreats and 23 re- 
treats to sisters in May. In June the 
pace picked up, with 6 clergy retreats 
in our own retreat house, 13 clergy re- 
treats eleswhere, 2 retreats for reli- 
gious brothers, 1 novena, 4 renovations 
and 31 retreats for sisters in the Mid- 
west and South. In the Far West, our 
missionaries are engaged for 5 retreats 
to sisters, 3 to priests and 2 to religious 
brothers during June. 




The philosophy students of Immac- 
ulate Conception Monastery presented 
a symposium March 8 in honor of St. 
Thomas Aquinas. Confrater Mark 
Cole gave a paper entitled, "St. Thom- 
as and Hume on Causality." A com- 
mentary was made on the paper by 
Confrater Arnold Harmon. Confrater 
Henry Meyer spoke on "St. Thomas 
and Hume on the Nature of the Self." 
Confrater Claude Curtin presented the 
commentary. The master of ceremonies 
was Confrater Denis Hill. Father Mel- 
vin Glutz was faculty moderator of the 
symposium. In addition to the monas- 
tic community, about fifty Dominican 
students from River Forest attended 
together with two of their professors. 
The symposium was a demonstration of 
scholastic excellence on the part of 
the students who presented it. 

On the evening of May 11 the com- 
munity was host to His Grace Thomas 
Roberts, S.J., retired Archbishop of 
Bombay. Archbishop Roberts addressed 
the community on the problem of au- 
thority in the Church. He also gave 
an interesting background sketch of 
Indian Catholicism. The next morn- 
ing the Archbishop and the priests of 
the community engaged in a discussion 
on contemporary problems in moral 

Father Paul M. Boyle of our Louis- 
ville seminary conducted an Institute 
on Moral Theology for priests of the 
community on May 14 and 15. His 

lectures took up the question of the 
nature of moral theology, imputability 
and conscience, and contemporary 
moral problems. The discussions after 
each lecture were evidence of the stim- 
ulating insights presented by Father 


The annual Dinner Meeting for the 
wives and officers of the Holy Cross 
Retreat League was held on May 9. 
132 persons participated in the eve- 
ning's events, which began with Bene- 
diction in Holy Cross Church. The 
buffet supper in the school hall was 
followed by a report of the year's re- 
treats. The Mt. Healthy Region group 
presented a skit on HOW and HOW 
NOT to recruit retreatants. One of the 
Retreat Officers who is a Caller for] 
Square Dances lead five couples: 
through a very graceful and enter- 
taining exhibition of dancing, which 
set a good pace for the evening's 

Holy Cross Retreat League plans on 
sending five or six delegates to the 
National Convention in Detroit at the 
end of July. 

Father Bernard Brady keeps alert 
and well as he approaches his 82nd 

After a three month stay in Good 
Samaritain Hospital, during which he 
was twice anointed, Father Edwin 
Ronan is back to his position as chap- 
lain at Mt. St. Joseph College. 

Father Mel Schneider suffered a dan- 
gerous fall some time ago, and after 


The Passionist 

treatment at St. Mary's Hospital, was 
transferred to St. Joseph Hill Infirmary 
at Eureka, Missouri, for physical 


An exchange of Scripture Professors 
took place from February 20-26, when 
Father Mario Shaw, O.S.B., conducted 
classes at our seminary, while our Fa- 
ther Carroll Stuhlmueller took classes 
at St. Maur's Priory in South Union, 

On February 28-29 Fathers Simon 
Herbers and Barry Rankin attended the 
Interfaith Conference sponsored by the 
National Conference of Christians and 
Jews at the University of Indiana. Fa- 
ther Barry was commentator and dis- 
cussion leader at one of the sessions. 
Father Barry has been active in Louis- 
ville in the ecumenical movement, and 
has been invited to lecture at the South- 
ern Baptist Seminary in Louisville. 

The Sixth Annual Biblical Institute 
for Sisters was again a great success. 
This year the sessions were held in 
Knights' Hall at Bellarmine College. 
900 Sisters attended. Father Carroll 
Stuhlmueller spoke on The Psalms as 
the Prayer of the People of God. Fa- 
ther Barry Rankin treated The Psalms 
as the Catechesis of the People of God. 
Father John Davis, Professor of The- 
ology at Bellarmine, showed colored 
slides of the Holy Land. 

Two members of this year's ordina- 
tion class have been assigned to the 
foreign missions. After the year of 
Sacred Eloquence, Father Alphonsc 

Spring-Summer, 1964 

Engler will be stationed in Japan, 
while Father Justin Paul Bartoszek will 
labor in Korea. Both fathers are taking 
courses at universities this summer to 
prepare them for their future work. 

The St. John Bosco Vocational Club 
again had a busy and successful year. 
On March 1, Father Gerard Steckel, 
director of students at Warrenton, ad- 
dressed 200 parents at a special meet- 
ing. On April 5, 66 boys made a voca- 
tional ' Day of Recollection. May 3 
found the club visiting St. Thomas 
Seminary, the minor seminary of the 
Louisville Archdiocese. A goodly num- 
ber of prospects for our own and other 
seminaries again proves the value of 
the vocational club approach. 

The Students' Cultural Program has 
featured a number of interesting speak- 
ers this semester. On February 18, 
Dr. Alfred P. Tadajewski, clinical psy- 
chologist, spoke on mental health prob- 
lems. Dr. Tadajewski evinced con- 
siderable optimism about the role of 
the clergyman in mental health pro- 
grams. Dr. Dale Moody, Professor of 
Christian Theology at Southern Bap- 
tist Seminary in Louisville, was guest 
lecturer on March 10. He outlined 
contemporary Protestant thought re- 
garding Baptism, and his talk sparked 
a good deal of discussion. Father 
Thomas A. Rogalski, lector of sociol- 
ogy in our philosophy department, 
gave three lectures on March 10-11. 
He took up the problems of Catholic 
life and practice as seen by the sociolo- 
gist. Mr. Henry C. Mayer, journalist 
and advertising expert in Louisville, 


gave the layman's view of the Sunday 
sermon in his talk in May. He showed 
how persuasion techniques used in ad- 
vertising could be incorporated into 
preaching the Word of God. 


The community recently had the 
privilege of assisting at a mass entirely 
in English, in the Byzantine-Melkite 
Rite. It was offered by Father J. D. 
Whitney, who was visiting at the semi- 
nary while on vacation from duties in 
the Holy Land. 

The Sunday Visitor Press has recent- 
ly published a collection of Father 
Roger Mercurio's studies on Old Testa- 
ment figures, Great Men of the Old 
Testament. Father Roger, rector at 
Warrenton, also appeared as priest- 
guest on the St. Louis TV program, 
"Quiz A Catholic," on March 15. 

Father Peter Berendt has been busy 
with the Seminary Guild. In February 
the annual card party was held at St. 
Ann's parish hall, Normandy. In April 
the returns came in from the Scholar- 
ship Fund. Both activities received 
gratifying financial support. 

Public relations with the families of 
future seminaries of the St. Louis area 
has been stressed this year. In Febru- 
ary the families were given an open 
house at the seminary. They attended 
the senior play during May, and have 
been invited out for Family Day in 

March 1st witnessed the first broad- 
cast of 'The Hour of the Crucified" 
over the Warrenton radio station 


KWRE, due to the patient persistence 
of Father Leon Grantz. A select hour 
on Sunday morning, 9:30, gives the 
program a wide coverage. Two other 
St. Louis area stations also carry this 
outstanding Passionist program. 

The retreat house has been busy as 
usual, with a tight schedule of week- 
end and midweek retreats for laymen 
and clergy. Plans for the Family 
Festival on June 28 are progressing 
smoothly, oiled by the sweat and elbow 
grease of Fathers Leon and Isidore. 
Reports already in from the "Name the 
Lake" contest are encouraging. 

The seminary basketball team ended 
an exciting and successful season under 
the coaching of Father Carl Tenhun- 
feld, placing third in the first Seminary 
Tournament of the Greater St. Louis 
area. Although eliminated in the semi- 
finals by the eventual winner of the 
tournament, the Christian Brothers 
from Glencoe, the Passionist team was 
able to twist out a 44-42 win over 
Maryknoll for victory in the consola- 
tion game. 

Easter week brought its usual quota 
of educational conventions. Fathers 
Roger Mercurio and Germaine Legere 
attended the NCEA Convention in 
Atlantic City, March 31 -April 3. Fa- 
ther Aloysius Hoolahan attended the 
Catholic Library Convention in Detroit, 
March 31 -April 1. The week of April 
12 found Father Morris Cahill at ses- 
sions of the National Catholic Music 
Convention in St. Louis, while Father 
John Francis Kobler was in Washing- 
ton, D.C., for the Northeast Language 
Convention. Finally, on Ascension 

The Passionist 

Thursday, Fathers Germain Legere and 
Albert Schwer set out for the Catholic 
University and the Minor Seminary 

The senior division play, "Arsenic 
and Old Lace," went through four per- 
formances this spring: for the com- 
munity, for the Sisters of the St. Louis 
area, for an assembly of guests from 
other seminaries, and finally for rela- 
tives, friends and benefactors of the 
seminary. Both the Sisters' and the 
relatives' groups numbered over 400. 
The play, an actor-proof comedy, was 
received with gales of laughter by the 
various audiences who saw it. 

On Ascension Thursday, May 7, 
over 400 sisters from the St. Louis 
Archdiocese came out to the seminary 
for their annual day. They took ad- 
vantage of the school holiday to see the 
seminary, to hike and picnic on the 
spacious grounds, to see the senior play 
and to visit the exhibits and displays 
set up by the seminarians. One of the 
most commented on was the Mission 
Display depicting the missionary ac- 
tivities of our Congregation. 

St. Paul 

On March 6 the community wit- 
nessed the vestition of two brother 
novices, Brother Robert Schmitt of 
Waterloo, Towa and Brother Ronald 
Glastetter of Marthasville, Missouri. 

The novitiate is again being pre- 
pared for the large class arriving from 
Warrenton on June 29. The great day 
of first profession will come for our 
twenty cleric novices on July 21. Light 

Iprjng-Summer, 1964 

of these novices are in the upper year 
and will enter second year college in 
Chicago, while twelve will begin their 
college studies at St. Paul's Monastery 
in Detroit. 

Kansas has finally received an abun- 
dance of long overdue rain. The area 
has been whipped with tornadoes the 
past few months, but none has struck 
St. Paul. Legend has it that a saintly 
Jesuit lay brother once prophecied that 
St. Paul would ever be immune from 
this plague of the prairies. 

Des Moines 

On the Feast of St. Paul of the 
Cross, the community was privileged to 
have as its guest the Most Rev. Bishop 
of Des Moines, Edward C. Daly, O.P. 
His Excellency came for dinner and 
spent a pleasant evening with the 

Despite the transition status of the 
Passionist in Des Moines, we continue 
to be recipients of many benefactions 
from the laity. One example of this 
was the recent gift of a large automatic 
washing machine from the Kurtz fami- 
lies, long-time benefactors of the Pas- 
sion ists. 


Plans are in 
the National 
which will be 
29- August 1. 
Retreat House 
for many activi 
ditioning will 
tractivencss of 


the final shape-up for 
Retreat Convention, 

held in Detroit, July 
St. Paul of the Cross 

will be a focal point 
ties. The new air con- 
great ly add to the at- 
sessions at the retreat 


The Sacred Eloquence Class is finish- 
ing a most profitable pastoral year. 
During lent each student priest accom- 
panied a seasoned senior missionary on 
a two week mission. Father Hugh 
Pates assisted Father Ralph Brisk at 
Rockwood, Michigan; Father Ambrose 
Devaney accompanied Father Emman- 
uel Sprigler in Yysilanti, Michigan; 
Father Xavier Albert was in Houston, 
Texas with Father Fidelis Benedik; 
Father Patrick O'Malley had a month 
of mission work: at Struthers, Ohio 
with Father Cyril Jablonovsky and in 
Detroit with Father Rian Clancy. 
Approximately 560 high school boys 
attended the seven Twilight Retreats at 
which the student priests gave the con- 
ferences. And the courses in pastoral 
psychology gave them valuable theory 
and practice in counselling and guid- 

Sierra Madre 

On April 15th at the De La Salle 
High School, the Mater Dolorosa Re- 
treat League held its "Kick-Off Din- 
ner" for the Annual Family Fiesta. 
Three hundred and sixty-five men at- 
tended and an enthusiastic successful 
business meeting followed the excellent 
chicken dinner served by our Brothers, 
The Haywire Orchestra, a novelty com- 
bo, furnished the entertainment. This 
year the Fiesta Committee devised a 
new award — a tribute to the most out- 
standing worker or man in the back- 
ground — the silent man in our Annual 
Fiesta. A beautiful Pieta was presented 
by Les Wombacher with eloquent 

praise to George Prell of Divine 
Saviour parish, Los Angeles. 

The number and caliber of the Cali- 
fornia Boys in our Prep Seminary have 
long been an excellent tribute to the 
splendid zeal and tireless work of Fr. 
Raymond McDonough, our vocation 
director. Our loss is to be Korea's 
gain. Our heartfelt thanks for his work 
and sincere good wishes and prayers 
for the new foundation. The newly 
appointed Vocation Director for the 
West Coast is Fr. Andre Auw. 

As a charter member and director 
of the Catholic Homiletic Society, Fr. 
Pius Leabel attended its annual con- 
vention in Boston, Mass., during Easter 
week. Father conducted two sessions 
at the meeting — workshops on The 
Voice and Action in Preaching which 
were attended by 120 priests. He 
was assisted by Fr. Luke Misset, C.P., 
of Jamaica, New York and by Fr. Tom 
Liske of Chicago. (R.I.P.) 


From April 6 to 9, ten LaSalette Fa- 
thers were at Holy Name Retreat 
House to elect delegates to their Gen- 
eral Chapter in Rome and to consider 
various items of legislation for the 

Two groups of Dominican Fathers, 
some twenty in all, made their annual 
retreat at Holy Name, April 13-17 
and April 20-24. They are from 
parishes in the South and Midwest 

On May 8-10, Father Eugene Peter- 
man of our theology department in 
Louisville conducted the first married 
couples' retreat to be held at Holy 


The Passionist 

Name Retreat House. 

The brethren will be pleased to 
know that the magic of Dr. Fred 
Guilford's operative skill has restored 
Father Ernest Polette's impaired hear- 
ing to normal strength. 

Citrus Heights 

Lent saw the inauguration of five 
evenings of recollection for married 
couples at Christ the King Retreat 
House. 112 couples attended the con- 
ferences. They are already asking a 
repeat performance in 1965. 

In the planning stage is an Inter- 
faith Panel Discussion at Rancho Cor- 
dova, to be moderated by Father Neil 
Parsons, rector. 

On April 17 Father Thomas More 
gave the first in a series of workshops 
to Junior Professed Sisters of Mercy. 
Topic: The Psychology of Inter-per- 
sonal Relations. Lectures, discussion 
periods, and an educational movie short 
made up the program. 

The brethren of this small commun- 
ity have been gladdened by the return 
of Father Richard Hughes from the 

San Anselmo 

California here they come! Doctor, 
lawyer, merchant, bum! Rich folk, 
poor folk, young folk, codgers . . . 
Moving westward with the Dodgers. 

The flow of people to California has 
been called the "greatest mass migra- 
tion in the history of the world." It is 
estimated that between 1000 and 1600 

Spring-Summer, 1964 

persons a day come to take up resi- 
dence in this usually sunny, though 
sometimes smoggy and foggy land with 
the Spanish names. New sub-divisions, 
new factories, new shopping centers, 
new apartments, rows of new homes 
spring up seemingly over-night, from 
one end of the State to the other. Two 
areas are especially booming. One in 
Southern California around Los Ange- 
les and the other known as the Bay 
Area, around San Francisco, in other 
words, the land around San Francisco 
Bay, north and south of the Golden 
Gate Bridge. Sacramento and its en- 
virons is not far behind these two 
areas. When this amazing develop- 
ment will stop it is difficult to say, but 
definitely the end is not in sight. 

It is fortunate that Holy Cross Prov- 
ince has foundations in each of these 
important areas. Our latest foundation, 
here is San Anselmo, is just 19 miles 
north of the Golden Gate Bridge, in 
Marin County. Within 100 miles radi- 
us there are four dioceses: Oakland, 
Santa Rosa, Stockton and Monterey - 
Fresno. The total population of these 
dioceses along with the Archdiocese 
of San Francisco, in which San An- 
selmo is located, is some five and a 
half million people, of whom 
1,600,000 are Catholic. Truly, a fertile 
field for our apostolate! 

The site at San Anselmo is most ap- 
propriate for a future monastery and 
retreat house. The thirty-two partially- 
wooded acres straddle a ridge that com- 
mands a magnificent view to west and 
east, with San Pablo Bay in the dis- 
tance. Although both of these valleys 


are being developed at a rapid pace, 
the San Miguel property is such that 
its seclusion can be easily protected. 
May Providence hasten the day when 
our hopes can be a reality. 


The decree of integration which was 
published by Archbishop Toolen on 
April 26 was big news in Alabama, 
Birmingham papers called it the biggest 
forward step yet taken in this State. No 
transfers from Holy Family High to 
other Catholic schools are anticipated, 
however, because of the high morale 
among the student body. 

Evidence of excellence is seen in 
the fact that for several years Holy 
Family High School has been putting 
over half of its graduating class into 
college. Of this year's class of thirty, 
nineteen have already been accepted 
by ten different colleges. Five students 

Father Gilbert and First 

have been awarded coveted high school 
summer scholarships: two at Kentucky 
State (math and science), two at Tus- 
kegee Institute (biology and isotopes), 
and one at Yale University High 
School (English and math). 

The drought that began in '59 was 
ended this year, when Holy Family 
High basketball team placed second in 
conference play, and went on to win 
second honors in the Birmingham 
Classic Tournament. 

The new hospital wing will be com- 
pleted by August 1, and it will give an 
eventual total of 100 beds, twice the 
present capacity. 

Nineteen children recently made 
their first holy communion here. Of 
these, seven attend the school, while 
the others were instructed by Father 
Edgar. (See photo) 


Sacerdotes In Aeternum 

The glorious goal of the priesthood 
was reached by eleven Passionist clerics 
of the Province of St. Paul of the Cross 
on May 1 and 2. 

On May 1, the majestic church of 
St. Michael in Union City was again 
the scene of ordination as Most Rev- 
erend Quentin B. Olwell, C.P, D.D., 
Prelate Nullius of Marbel, Cotabato, 
Philippines, conferred the sacrament on 
nine young Passionists. They are: Fa- 
thers Warren Stasko of Whitaker, 
Pennsylvania; Andrew Daria of Rich- 
mond Hill, New York; Dacien Forand 


The Passionist 

Ordination Class, St. Michael's Monastery. Front, 1-r, Fathers Walter Staudo- 
har, Connell O'Rourke, Blaise Bryan, Curt Russell, Charles Sullivan. Back, 
Marcellus Amaral, Andrew Daria, Warren Stasko, Maurice Dunn, Dacien 
Forand, Bertrand McEachern. 

of Acushnet, Mass.; Charles Sullivan of 
Boston, Mass.; Marcellus Amaral of 
Boston, Mass.; Connell O'Rourke of 
New York City; Blaise Bryan of West 
Ialip, New York; Walter Staudohar 
of Massapequa, New York; and Curt 
Russell of Baltimore, Md. 

On May 2, two native sons of Cana- 
da, Father Maurice Dunn of Hamilton, 
Ontario, and Father Bertrand McEach- 
ern of Water ford, Nova Scotia, re- 
ceived the dignity of the priesthood in 

Spring-Summer, 1964 

the beautiful St. Gabriel's Monaster)* 
Church, Toronto, Ontario. Most Rev- 
erend Philip F. Pocock, Coadjutor 
Archbishop of Toronto was the or- 
daining prelate. This occasion marks 
the first ordination of Passionists in 

And so the long years of study and 
sacrifice reached a supreme fulfillment. 
To these eleven young priests, con- 
gratulations and good wishes! Ad 
multos annos! 



Twelve Passionist Clerics received 
the major order of subdiaconate at 
Immaculate Conception Seminary, Dar- 
lington, New Jersey, on Pentecost Sat- 
urday, May 23, 1964. They are: Fa- 
thers Ward Molyneaux, Bernard Bell, 
Callistus Jones, Matthias Simmons, 
Jeremias Feulner, Zachary Soucie, Felix 
Miller, Hilary Glaccum, Simon Lynch, 
Sidney Meyer, Lucian Clark, Thaddeus 

On August 9 they will return to 
Darlington to receive the order of 
diaconate. Their final year of theology 
will be taken at St. Michael's Monas- 
tery, Union City, New Jersey. 

Congratulations! and a short year 
until priestly ordination. 

Death of 

Father Conon O'Brien 

Father Conon O'Brien, C.P., died of 
peritonitis on January 14, 1964, at St. 
Mary's Hospital, Hoboken, New Jer- 
sey, where he had been admitted dur- 
ing the early hours of the morning. At 
the time of his death he was a mem- 
ber of the community of St. Michael's 
Monastery, Union City, New Jersey. 
On January 17 a Solemn Funeral Mass 
was celebrated in St. Michael's Mon- 
astery Church by Very Reverend John 
C. Ryan, rector, assisted by the Dea- 

William O'Brien was born in New- 
ton, Mass., on January 2, 1896. After 
completing his elementary and second- 
ary education at Our Lady Help of 


Father Conon O'Brien 

Christians Grade and High School, he 
entered our preparatory seminary then 
at St. Joseph's Monastery, Baltimore, 
Md. On October 7, 1917, he was pro- 
fessed at our novitiate in Pittsburgh, 
Penn., and after completing his course 
of studies in our various monasteries, 
he was ordained to the priesthood on 
June 14, 1924, in St. Michael's Monas- 
tery Church, by Bishop Paul J. Nuss- 
baum, C.P., D.D., of Marquette, Mich- 

After a short time on the mission 
band, Father Conon was assigned to 
parish work, first at St. Michael's, 
Union City, and then at St. Joseph's, 
Baltimore. He also served as director 
of students, and for a time taught at 

The Passionist 

the preparatory seminary at Dunkirk. 
World War II found Father Conon in 
the U.S. Army as military chaplain 
from 1943 to 1946. He again returned 
:o chaplain duty in 1952-53, attaining 
:he rank of Major. 

Father Conon was then assigned to 
>ur monasteries in Jamaica, L.I., and 
Union City, N.J., and was one of the 
Tiainstays of the home apostolate. In 
hese his later years he expressed his 
entire willingness to continue these 
asks to the full extent permitted by 
lis failing health. 

May this good priest and Passionist 
rest in peace. 


The faithful and competent news 
correspondent for The Passionist in the 
Eastern Province, Father Bonaventure 
Griffiths, suffered a cerebral hemor- 
rhage late in April. He was taken to 
St. Mary's Hospital in Hoboken, N.J., 
where he is now greatly improved, 
with hopes of a complete recovery. 
We ask your prayers. 

Paul J. Dignan, C.P. 


/iew of new Curial wing at SS. Giovanni e Paolo Monastery. The aula where 
he General Chapter was held is located in this wing, center. Library (older) 
it far left. 





First Japanese Priest 

The Passionist mission to Japan 
reached full maturity on March 20, 
when Father Augustine Paul Kunii, 
first native Japanese Passionist, was 
ordained to the priesthood in the new 
cathedral at Osaka. Bishop Paul Tagu- 
chi, who invited the Passionists to 
Japan, had the joy of conferring the 
sacrament on this first of his country- 
men to join the ranks of the Pas- 

Better than any other commentary 
are the words of Father Augustine 
Paul himself: 

"You may be wondering whatever 
happened to all your fervent prayers 
and many acts of kindness on the occa- 
sion of my ordination. Let me assure 
you that they have been received most 


gratefully and that had it not been for 
your countless prayers and sacrifices, I 
would not have seen this day or tre- 
mendous grace. And so, here I am 
writing to you as a priest, not by my 
own merit, but by the grace of God 
and by your many prayers. 

The ordination was held in the 
Cathedral of the Immaculate Concep- 
tion, Osaka. Situated near the Osaka 
Castle, this largest Catholic church in 
Asia was dedicated only last year. 
Above the altar is a huge painting of 
the Japanese Madonna. The ceremony 
took place in the afternoon of March 
20. After vesting in the sacristy, the 
ones to be ordained went through the 
sanctuary down the long aisle to meet 
the Bishop. As the procession moved 
on, I caught sight of a silver-haired 
man sitting rigidly at the center aisle 
end of the front pew. It was my father. 
The procession returned, accompanied 

The Passionist 

Father Augustine Paul Kunii 

Father Augustine Paul and Parents 

by the Bishop, and the ordination Mass 

As the ordination ceremony pro- 
ceeded, the memories of all the past 
happy days of seminary life returned. 
I had all these days gathered in my 
heart as I rose to answer the call, 
"Adsum." My heart found an echo in 
the choir's chanting of the Litany of 
the Saints: all we sinners asking all 
the Saints to pray to God for us. — 
Then came the most solemn moment 
when the Successor of the Apostles 
placed his hands upon my head. This 
was followed by the imposition of 
hands by all the priests present. I 
could not see their faces, but I recog- 

Spring-Summer, 1964 

nized the mantle and rosary of the Pas- 
sionists, the white scapular of the 
Dominicans, the brown habit of the 
Franciscans, the plain cassocks of the 
diocesan and other missionary priests 
as they passed. There were about eighty 
priests. While the priests kept their 
right hand raised, the Bishop recited 
the prayer over the ordinandi, and we 
were ordained priests! The Mass fol- 
lowed which the Bishop and the three 
newly-ordainly priests offered together. 
How shall I describe all the thoughts 
that flooded my heart as I walked down 
the sanctuary steps after that Mass and 
stood before my parents to give them 
my first blessing ? I will not even try. . . 
There were many non-Catholics pres- 
ent, including my parents and my 
brother and his wife. But their piety 
and reverence were truly moving. As I 


raised my hands and eyes to heaven to 
call down God's blessing upon these 
people, I thought of all of you who 
were present with me spiritually, and 
who had made that day possible, and 
I knew that even though I could not 
give you my first blessing personally, 
the "strong hand and outstretched 
arm" of God was not in the least 
shortened to bring you His gifts and 

The next morning I offered my first 
private Mass in the monastery chapel at 
Mefu. It was in thanksgiving for the 
wonderful grace of the priesthood, and 
in petition for His blessing on all my 
friends and benefactors, — The next big 
day was Easter Sunday, when I offered 
my First Solemn Mass. Our seven Pas- 
sionist minor seminarians were the 
servers. Fr. Matthew preached a very 
moving sermon on the text of Isaias, 
"The spirit of the Lord is upon me, 
for He has consecrated me to bring the 
glad tidings to the poor, and to heal 
the broken-hearted" (Isaias 61:1). 

I am much indebted to you all. I 
cannot be too grateful for all your 
wonderful acts of kindness. I have 
reached the long-awaited goal. Each 
morning I go up to the altar of God to 
pray for His blessing on His people. 
You can be sure that you are included 
in that offering of my daily Mass ! 

Vestition and Final Profession 

On April 9 the first two Japanese 
Passionist lay brothers made their final 
profession of vows at Mefu. They are: 
Brothers Raphael Yoshii and Joseph 
Kawaguchi. Two novice brothers re- 


ceived the habit on May 3, Brothers 
Aloysius Inoue and Dominic Kono. 

The total of Japanese vocations to 
date is: 1 priest, 1 professed student, 
1 major seminarian, 7 minor seminar- 
ians, 2 professed brothers, 3 novice 

News In Brief 

Work has been completed on the 
new monastery-retreat house in Fukuo- 
ka. The dedication has been scheduled 
for June 14. One of the highlights 
of the day, of course, will be the pres- 
ence of Very Reverend James P. 
White, our Provincial, who will come 
from Rome for the ceremonies. 

The aggiornamento has been felt 
in Japan. To bring busy missionaries 
up to date, a workshop was held at 
Mefu from April 13-15, with talks and 
discussions on the latest trends in 
scripture, theology, catechetics and lit- 
urgy. The first Cursillo at our retreat 
house in Mefu has been scheduled for 
August 13-15. Father Ward Biddle 
has been working with the Franciscans 
and Maryknollers on this project. He 
plans to draw the Cursillo team from 
the fine Catholic laymen in the area, 
but first of all they must become cur- 
sillistas and then be trained in the 
methodology of this spiritual renewal. 

There have been many requests for 
retreats to be given during the summer, 
especially to communities of Sisters. 
Father Paul Placek, superior, is trying 
to cover these many assignments with 
the relatively few missionaries avail- 

Denis McGowan, C.P. 

The Passionist 


Closing of Seminary 

Because of stringent new educational 
laws in France, the Province of St. 
Michael will be forced to close its 
preparatory seminary at Le Longeron. 
The seminary has been in a flourishing 
condition in recent years. Besides stu- 
dents for the Passion ist priesthood, 
some other select Catholic boys had 
been admitted recently, in hopes that 
some would be influenced toward a 
vocation, while the others would be 
militantly Catholic laymen. For this 
reason the enrollment in 1963-64 has 
been double that of the previous year. 

The new regulations of February 4, 
1964, demand the following: 

1) A much greater variety of 
courses on the secondary level. 

2) A larger enrollment of students. 

3) Greater financial outlay in the 
way of teachers' salaries, new 
construction, etc. 

Such regulations make it simply im- 
possible for a smaller school with a 
more restricted curriculum to survive 
It is with deep regret that the seminary 
it Le Longeron will be closed at the 
?nd of this term. 

It is planned that the older seminar- 
ians will be sent to the diocesan semi- 
nary at Nantes, not far from our mon- 
istery. Father Gabriel Brecheteau, C.P., 
reaches English at this seminary. The 
younger seminarians will have to be 
placed in other schools which meet the 
itate requirements. 

Spring-Summer, 1964 


The Province of St. Michael is fortu- 
nate in having a commodious villa on 
the seacoast. This is to be used as a 
center for vocational recruitment. It is 
planned that three summer camps, each 
of a month's duration, will be held 
there. One hundred boys can be ac- 
commodated at each session. With the 
young priests of the Province and older 
students acting as counsellors, it is 
hoped that many vocations will result. 
Louis de Gonzague, C.P. 

Retreat and Profession 

Taking advantage of the relatively 
short distances in Belgium, Father Pro- 
vincial brought most of the lay-brothers 
of the Province to the novitiate house 
of St. Gabriel's at Kruishoutem for 
their annual retreat in February. The 
retreat master, Father Edward Claer- 
hout, C.P., directed his conferences to 
a clear exposition of the brothers' voca- 
tion in the world of today, with par- 
ticular stress on the necessity of com- 
bining a life of prayer and labor. Both 
old and young brothers voiced their 
enthusiasm and gratitude for this re- 
treat with its special meaning for them, 
and expressed the strong hope that this 
brothers' retreat would be given again 
next year. 

At the conclusion of the retreat on 
February 27, three brothers made their 
perpetual profession of vows. They 
are: Brothers John, Guido and Gabriel. 


Brothers of St. Gabriel Province, Profession and Annual Retreat, Kruishoutem. 
2nd rt. front, V.R. Florentius Nackaerts, Provincial. 

House of Study 

The Provincial Chapter of 1961 de- 
creed the establishment of a unified 
house of study for the Province of St. 
Gabriel. After much deliberation, the 
house of philosophy at Wezembeek 
was chosen as most suitable for this 
purpose, and a commodious wing has 
been added to it. The new section will 
be ready for occupancy in the fall of 
1964. Since Wezembeek is only a few 
miles from The Catholic University of 
Louvain with its renowned centers of 
spiritual, religious and pastoral studies, 
this move opens out many interesting 
possibilities for the intellectual and 
spiritual formation of the students of 

the Province. 

Missions in the Congo 

In 1961 the Congo was granted its 
independence from Belgium. The 
political and social disturbances of that 
time are now a matter of history. For 
the 33 Passionist Missionaries of St. 
Gabriel Province laboring there, these 
years have been a time of great suf- 
fering and sorrow. Many of the mis- 
sion stations were completely destroyed 
and in some instances the missionaries 
barely escaped with their lives. After 
a temporary withdrawal, they returned 
to their stations and began the up-hill 
work of rebuilding. The situation is 


The Passionist 

still tense with considerable danger. 

The Diocese of Tshumbe, in which 
the missions are located, is in the in- 
terior of the Sankuru territory. Com- 
munications and travel are difficult be- 
tween Tshumbe and the larger cities 
such as Luluaborg (airport) and Stan- 
leyville. Most of the heavy transport 
equipment, jeeps, trucks and cars, was 
destroyed or lost during the troubles 
of 1961. The roads have not been 
repaired as yet, and are next to im- 
passable. Especially at night it is 
hazardous to travel them. At present 
much of the effort of the missionaries 
is expended in securing the basic neces- 
sities of life for the mission stations, 
schools and hospitals. 

The Passionists have three monas- 
teries, suo jure, in the Congo. Onema- 
Otutu was canonically established in 
1957. The C.P. minor seminary is 
located here. Bena-D'ibele was officially 
made over to the Passionists in 1962, 
and Nganga has been reserved for us 
and will be erected as a Passionist 
foundation at a later date. 

Important in the work of the mis- 
sionaries is the promotion of a native 
clergy as also the various forms of the 
religious life. The diocesan minor 
seminary at Onema-Otutu takes care of 
candidates for the diocese and it is 
here that candidates for the Passionists 
take their classes, also. It is, of course, 
a matter of great delicacy to preserve 

Congo Mission. Passionist Missionaries and Native Priests at Pastoral Meeting 
at Lodja, 1963. 

Spring-Sum mi:r, 1964 


the liberty of each student to chose 
either the diocesan or the religious 

The statistics for this mission area 
are quite impressive. There are 25 
Passionist priests and 8 lay brothers 
working there. In addition there are 
12 native priests, 3 students in the 
major seminary, and 99 students in 
the minor seminary. Two of the native 
priests are currently at Louvain and 
Paris for study. Also working in the 
mission are 8 native lay brothers and 
18 postulant brothers. As always, the 
good sisters are an important part of 
the mission effort. 20 white sisters and 
8 native professed, with 20 native 
postulants, make up this team. 

Despite the sorrows of the past 
three years, the native people generally 
pay tribute to the courageous work of 
the missionaries. They are asking for 
still more priests, sisters, nurses and 
other Catholic volunteers to' help them. 
In most of the mission stations the 
Catholic Action groups and the Legion 
of Mary have again been set up, while 
the number of baptisms is reaching the 
same level as before. 

The missionaries have not lost heart 
in spite of past setbacks and present 
difficulties in the Congo. As one of 
them remarked not long ago, "We 
shall go on, so that our poor native 
Christians 'may be able to grasp fully 
what is the breadth and length and 
height and depth of the love of 
Christ' " 

Walter de Brabandere, C.P. 


Province of the Precious Blood 

His Excellency Ubaldo Cibrian, C.P., 
Prelate Nullius of Corocoro, Bolivia, 
recently blessed the new rectory and 
missionary rest house at Obrajes, La 
Paz, Bolivia. This commodious resi- 
dence will serve as a place of needed 
relaxation for our missionaries on 
furlough, and it will also be the resi- 
dence of our Fathers in charge of the 
parish in Obrajes. It is here, too, that 
needed meetings and conferences of 
the missionaries will be held. Many 
notables attended the dedication and 
voiced their admiration for the work 
of the Passionists which has blessed 
the area. Over the years, Fathers Ge- 
rard Viloria and Benjamin Ayala spear- 
headed the efforts which made this 
residence a reality. 

The Province of the Precious Blood 
sends congratulations to> the American 
Passionists on the election of their 
countryman, Most Reverend Theodore 
Foley, as General Superior. 

Norberto Gonzalez, C.P. 

Province of the Holy Family 

Very Reverend Paulino Alonso Rod- 
riguez, Provincial, who has been on 
foreign visitation since November, has 
visited the retreats of Venezuela, El 
Ealvador and Mexico. He also went 
to Guatemala to discuss the proposed 
new mission territory there. Certain 
difficulties seem to preclude this ven- 
ture on the part of the Province, but 


The Passionist 

Ordination, Zaragoza, February 22, 1964. (1-r, front) Fathers Pedro Ferradas, 
Jose Antonio Mayordomo, Zacharias Diez, Mons. Ochoa, O.R.S.A., Fathers 
Manuel Barra, Miguel Delgado, Jesus Velez. (1-r, rear) Fathers Ramon Perez, 
Casimiro Perez, Marcelo, O.C.D. 

Providence has made another mission 
territory available. This area is in the 
Department of Santa Barbara in the 
Republic of Honduras. Father Paulino 
Alonso returned to Spain in April, and 
soon afterwards departed for Rome 
and the General Chapter. 

Six students of the house of studies 
in Zaragoza received minor orders on 
February 15. On February 22, His 
Excellency Francis Xavier Ochoa, 
O.R.S.A., ordained eight Passionist 
clerics to the priesthood in Sacred 
Heart Church, Zaragoza. They are: 
Fathers Pedro Ferradas, Jesus Velez, 
Jose Antonio Mayordomo, Miguel Del- 

gado, Zacarias Diez, Casimiro Perez, 
Ramon Perez and Manuel Barra. In 
the same ceremony, Fr. Saturn ino Gar- 
cia received the subdiaconate, while at 
Barcelona on March 14, Fr. Adolf o 
Alonso received the same major order. 

On February 23 the newly ordained 
priests simultaneously offered their first 
masses in Sacred Heart Church. This 
festive celebration was broadcast over 
the local "Radio Popular," part of the 
network established by the Spanish 

Father Paulino Alonso Blanco, who 
had been Archivist General of the 
Congregation, recently returned to the 

Spring-Summer, 1%4 


Province after many years residence in 
Rome. He was assigned to the house 
of studies at Daimiel, where he is now 
teaching philosophy. 

Angel Cruz, C.P. 


On February 6, 1964, Very Rever- 
end Charles Corbett, Provincial, gave 
the Passionist habit to twenty young 
men, in St. Brigid's Church, Marrick- 
ville. Seven of these candidates are 
from New Zealand. On February 8, 
three clerics and one brother made 
their first profession of vows at Presen- 
tation Retreat in Goulbourn. 

The new chapel at the Preparatory 
Seminary at St. Ives was blessed on 
March 1. There are 38 boys enrolled 
at the seminary. 

Building operations have begun at 
the site of the new monastery near 
Melbourne, Victoria. It is hoped that 
the building will be ready for oc- 
cupancy at the end of February, 1965. 
This monastery, located near the major 
seminary, in Melbourne, will serve as 
a residence for our students, who will 
take classes at the seminary. 

The 1964 retreat season got off to a 
vigorous start at St. Gabriel's, Highton, 
on Low Sunday. The retreat house is 
booked full up for the entire year. In 
addition to the weekend retreats for 
laymen and the midweek retreats for 
boys from Catholic schools in Ade- 
laide, Highton and Hobart to be held 
at St. Gabriel's, the missionaries of 
Holy Spirit Province have been as- 
signed to the following work, April 


to July: 7 parish missions, 7 clergy i 
retreats, 15 retreats to religious sisters, 
5 retreats to religious brothers, 9 school 
retreats and 7 other retreats. 

Barbara Celarent Goes 

Confrater Julian Salmon, C.P., in 
civilian life an Auto-Electrician, has 
always been interested in electrical cir- 
cuits, and particularly in the circuitry 
of electronic computors. 

His interest in circuit logic was fur- 
ther stimulated by his introduction to 
the Syllogistic Logic of Scholastic Phi- 
losophy. The end product was the con- 
struction of an electrical switching de- 
vice, or "Brain," which contains the 
syllogistic forms of Barbara, Celarent 

Success with this spurred Confrater 
Julian to the construction of a more 
complicated computor for working out 
the truth table values in Propositional 
Logic. Using the principles of Boolean 
Algebra, part of the wide field of 
Symbolic Logic, this latest computor 
can determine whether a long and in- 
volved sentence, or group of sentences, 
are logically consistent. 

The Scholastic Syllogism is con- 
cerned with the validity of arguments 
which depend on the arrangement of 
terms. Propositional Logic is con- 
cerned with the truth or falsity of 
formulas, which are independent of 
the constituent propositions. The in- 
terest is not in the subject and pred- 
icate, but with the relationship be- 
tween distinct propositions. This re- 

The Passionist 

lationship is determined by such opera- 
tors as "and," "or," "if . . . then," "if 
and only if." 

Having established a "matrix code," 
each proposition is worked out as a 
unique number combination. Each re- 
sult is transferred to a "memory cir- 
cuit." The final product determines 
whether the original formula is con- 
sistent or inconsistent. 

Since Boolean Algebra, the algebra 
of circuits, is part of Symbolic Logic, 
all the calculations in this algebra can 
be done on the present computor. This 
means that the computor can be used to 
design the circuits of even more ad- 
vanced and more complex computers. 
Anthony Herring, C.P. 



On July 18th seven clerics of the 
Dutch Province will be ordained to the 
priesthood. They are: Fathers Leo- 
pold Krebbers, Walter Straver, Edward 
vn de Groes, Simon Bakker, Herman 
Kemp, Romual Stein and Pius Verheul. 

St. Christophorus, 
Passionist Church, 
Frankfort am Main 


On April 8 the Province of Our 
Mother of Holy Hope celebrated the 
40th anniversary of its canonical estab- 

The silver anniversary of ordination 
was observed at Haastrecht on May 7 
by three priests of the Province. They 
are Fathers Everardus Zwanenburg, 
Alfonsus Rijniers and Canisius Pijnap- 

Spring-Summer, 1964 

pels. Also at Haastrecht Brother Flo- 
rentius Zwanenburg observed the 25th 
anniversary of his religious profession 
on June 4. 

Gerard Kok, C.P. 



The most important news item from 
New Zealand is that recently six young 
men from here were clothed as clerical 
novices and one lay postulant entered 
the novitiate. They will take their 
novitiate and later training in Australia 
through the kindness of the Provincial 
of Holy Spirit Province. Since we al- 
ready have one professed student, this 
foundation, which is not yet four years 
old, is being blessed with vocations 
and we pray they will persevere. 

The number of missions and retreats 
never grows less. It is necessary for 
the three priests who are available for 
this work to be on tour almost all of 
the time. This means that Brother and 
I are alone here much of the time. 
And a busy existence it is: running 
the retreat house, conducting most of 
the retreats, constant marriage cases, 
convert instructions, lectures to vari- 
ous groups. Each weekend also sees 
the retreat house working at capacity 
or nearly so. Some of the men travel 
very great distances to be present. The 
way in which silence is kept is a con- 
stant source of edification. It would 
not be unworthy of a Trappist founda- 

It is with regret that we chronicle 
the loss of Father Crowley who was on 
loan to us from St. Patrick's Province 
for the last eighteen months, but who 
has had to return to Ireland because of 
ill health. His absence is deeply felt, 
not only because he was a missioner of 
the first rank, but also because as a 

member of the community he was very 
close to all of us. 

Eugene Kennan, C.P. 

New Guinea Mission 

Owing to the appointment of Rt. 
Rev. Monsignor Paschal Sweeney, C.P., 
to the office of Prefect Apostolic, Very 
Rev. Father Clement Spencer, C.P. has 
been elected as religious Superior in 
New Guinea. 

The following letter from Father 
Raphael Cooper gives us the flavor of 
life in New Guinea. 

Catholic Mission, Vanimo 
May 3, 1964 

Dear Father Ignatius: 

Your welcome letter was here wait- 
ing for me on my return from a rest 
at Goroka in the mountains. Father 
Ignatius Willy and I stayed at the cof- 
fee plantation there which is owned by 
the S.V.D. Mission at Wewak. It was 
like being in another world up there, 
after the heat and humidity here on the 
coast. Goroka is 5,000 feet up, so the 
scenery, the climate and even the na- 
tives are different. It was indeed a very 
pleasant change and we both feel that 
we benefited immensely from it. 

Msgr. Paschal Sweeney has been 
away this week attending the Bishops' 
Conference at Madang, where all the 
bishops of Papua, New Guinea and 
neighboring islands have been meeting. 
One of the main topics of discussion 
has been the vernacular in the liturgy. 
It poses a big problem here as there are 
over 300 different native languages, 


The Passionist 

Installation of Prefect Apostolic, Vanimo, New Guinea (1-r) Fr. Raphael 
Cooper, Br. James Coucher, Fr. Clement Spencer, Fr. Anselm Turner, Rt. Rev. 
Mons. Paschal Sweeney, C.P., Br. Anthony Lawlor, Fr. Gregory Kirby, Fr. 
Cletus Foale, Fr. Ignatius Willey. 

not just dialects here in New Guinea. 
It looks as though it will be Pidgin 
for a start, and as English is becoming 
more widely known that will eventual- 
ly take over. Some areas would be 
ready now to go straight to the Eng- 
lish, but not here as we are not so 

Monsignor Sweeney is due back to- 
morrow and then on Tuesday we will 
be honored by the visit of the Apostol- 
ic Delegate to Australia and Oceania, 
Archbishop Enrici. He came to Madang 
to bless and open the new cathedral 
of the S.V.D. Mission there, also the 

seminary for the training of native 
clergy. While in the territory he is 
doing a tour of the mission stations. It 
will be the first visit by an Apostolic 
Delegate to Vanimo, so we are busy 
making preparations and getting word 
out to the various villages for the na- 
tives to come in. 

We should have five or six hundred 
here. In the night time they will have 
a sing — sing and feast, and in the 
morning after Mass they will go back 
to their villages. 

Father Cletus has just returned from 
down south. I reminded him about 

Spring-Sum mi:r, 1964 


your article and he says he will get 
right down to it. We are wondering 
whether we have a new General yet. 
With every best wish and God's bless- 
ing on you, 

Yours sincerely in J. XT., 
Raphael Cooper, C.P. 


It has been announced that Father 
Malcolm LaVelle, former General, will 
take up the post of Mission Procurator 
at Manila in November. 

Recent appointments: Father Al- 
binus Lesch to Pastor at Dadiangas; 
Father Justin Garvey as Vicar General 
to Bishop Olwell; Father Hilarion 
Walters to Pastor at Kiamba; Father 
Francis Hanlon to Assistant Pastor at 
Marbel; Father Theodore Walsh to 
Assistant Pastor at Kiamba. The Reli- 
gious Superiors in the Prelature are: 
Father Harold Reusch, Superior; Fa- 
ther Albinus Lesch, First Consultor; 
Father Jerome Does, Second Consultor. 

The First Laymen's Retreat by Pas- 
sionists in the Philippines was held at 
Our Lady of Perpetual Help Seminary 
at Marbel, May 22-24. Father Albinus 
Lesch was Retreat Director, assisted by 

Father Augustine Sheehan. The Re- 
treat Master was Father Antonio Mag- 
banua. 27 men attended the retreat 
and the men were most enthusiastic. A 
second retreat was held May 29-31, 
and two more are scheduled for June. 

The brethren in the Philippines were 
honored recently by the visit of Fa- 
ther James Patrick White, Provincial 
of Holy Cross Province, who stopped 
off enroute to Japan. 

Colorful graduation ceremonies con- 
cluded the Adult Education Program 
which was conducted by Father Rex 
Mansmann during May. Twenty-six 
Bila-an Aborigines received their di- 
plomas and displayed their new skills. 
In one short month they had learned 
to read and write in their own lan- 
guage, to speak simple English, to add 
and subtract simple figures, and to tell 
time. Besides this, they had also ac- 
quired surprising skill in basket and 
hat weaving and rug making. The 
Mayor of Marbel was so impressed 
that he promised to build a simple 
road up to Bolul. 

We are expecting Father Paul 
Placek, who is coming from Japan to 
conduct our annual retreat, June 22- 
July 10. 

Harold Reusch, C.P. 


The Passionist 

EDITOR'S DESK, continued 

Father Carroll Stuhlmueller needs no introduction to our 
readers. His writings are definitely "in." Did you know that 
Fides Press has just published a compilation of his essays on the 
Prophets? Kingdom In Our Midst, in this issue, is an overflow 
of his erudition and spirituality. It will be rewarding reading, 
I promise you. 

It's about time, too, that I pin a medal on our American news 
correspondents. Father Pius Leabel is our private eye out in 
Sierra Madre, while Father Thomas M. Newbold covers the 
Sacramento beat. And for the first time we have news from 
San Anselmo, Father Bartholomew Adler reporting. In the 
midwest, Father Owen Duffield send in the word from our 
Warrenton Seminary, while Father Francis Keenan tells of do- 
ings in St. Paul, Kansas. Father Columban Browning keeps us 
in touch with Des Moines. 

In the southland we have genial Father Ernest Polette in 
Houston, with Father Philip Schaefer at our mission in Ensley 
and Father Myron Gohman in Louisville. The eastern rampart 
is manned by Father Firmian Parenza in Detroit and Father 
Louis Doherty in Cincinnati. News of the Eastern Province is 
funnelled to us through the office of the Chronicler, Father 
Bonaventure Griffiths. Japan sends its jottings via Father Denis 
McGowan, and on his recent visit to Chicago, I exacted a pledge 
from Father Harold Reusch to fill us in on the Philippines. 

Thanks, too, to our faithful correspondents in other coun- 
tries. You will see their names in the news section. We will 
get to know them better later on. 

Once again The Passionist comes your way. It is my hope 
that you will spend a pleasant hour in its company. 

Fraternally yours in Christ, 

Ignatius P. Bechtold, C.P. 









; m 



AUTUMN, 1964 


Someone recently wrote, "Today I was paging through some 
back issues of The Passionist and, as usual, always discover good 
articles which I had not read." Let that not be said of this issue. 
I feel that there are many pages here well worth your time right 
now. For instance? Well, Thomas, come along! 

Since the Council that old adage about the shoemaker has been 
laid to rest. Dr. John Ford, our neighbor down in Louisville, 
shares his thoughts with us on (easy now) seminary education. 

From Holland, via Rome, comes a timely bit on preaching. 
Father Ambrose Marti jn, rector at Mook and Haastreche, and 
now director of university students at SS. John and Paul, gave 
this conference to the missionaries of Presentation Province last 

The marines were happy to leave New Guinea in 1945. Jun- 
gle rot and all that. Our brethren from Australia are happy to 
stay. Caritas Christi urget nos. Father Cletus Foale tells us about 
the jungle missions. But he is no mere theorist. "I'm hoping to 
baptize 100 people soon," he writes in his last letter to me. 

An article to be read and pondered is Father Richard Kugel- 
man's "Baptized Into His Death." Father Richard draws on his 
scriptural riches to expound the authentic basis for passion spir- 
ituality, our incorporation into Christ's death. 

One of Father Malcolm La Velle's last acts as General was to 
commission an English translation of Zoffoli's St. Paul of the 
Cross. Noting my wishful thinking in the last issue, he kindly 
sent two chapters as samplers. 

All this, and news, too. 

Fraternally yours in Christ, 

Ignatius P. Bechtold, C.P. 


AUTUMN 1964 /VOLUME 17, NO. 3 




A Layman Looks at Seminary Education 2 

John H. Ford 
Preaching and the New Age 9 

Ambrose Martijn, C.P. 
Mission To Stone Age Man 18 

Cletus Foale, C.P. 


Baptized Into His Death 29 

Richard Kugelman, C.P. 
Two Chapters From Zoffoli's 
"St. Paul of the Cross" 37 

Brian ]. Fox and Camillo Allegretti 


Institute On The Parochial Mission 48 

Foundation in Fukuoka 53 

Passionists In the United States 59 

Passionists Around the World 78 


Thy Will Be Done 
Brother Maximinus 

Editor: Ignatius P. Bechtold, C.P. 

The Passionist is published quarterly by Holy Cross Province at Immaculate Con- 
ception Monastery, 5700 North Harlem Avenue, Chicago 31, Illinois. The maga- 
zine is a private publication, issued primarily for members of the Congregation of 
the Passion. There is no copyright. There is no subscription price, but free-will 
offerings are gratefully accepted. Controlled circulation publication postpaid at 
St. Meinrad, Indiana. 

Autumn, 1964 

a LAYMAN looks ai\ 


iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii iiiiiiiiiiiiiiaiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii iiiii 


E live in an age which suspects 
the axiom without the deed, the prin- 
ciple without engagement. We have 
come to realize that words, however 
profound, are not enough. We live 
in a world where the word must con- 
tinually be made flesh by having it 
lived instead of merely spoken. An 
abstraction unrelated to the existential 
may obscure reality, fail to elicit per- 
sonal response, may hide the urgency 
of the moment. 

We live in an age when the mean- 
ing of "the people of God" has ac- 
quired a new dimension. A new spirit 
has brought into sharper focus the fact 
that a hierarchy of authority does not 
demand a spiritual caste system in 
which the layman has only a passive 
role to play in the eternal drama of re- 
demption. If the Body is to live, all of 
its members must be responsive to the 
vitality which the Spirit offers it. 

For these reasons, that of awareness 
of the moment and of the interper- 
sonal responsibility of all Christians, 
there can be no phase of the activity 
of the Church to which any of its 
members can be indifferent. Even 

when it is an activity in which some 
Christians are not directly involved, 
there cannot be unconcern for its 
meaning and purpose. There must al- 
ways be concern. 

It may very well be, then, that the 
subject of seminary education, which 
at first glance seems foreign to the lay- 
man in terms of interest or involve- 
ment, is something which should be of 
consuming interest to him. Pope Paul 
has reminded us that "the priestly 
vocation from its beginnings . . . still 
requires the generous cooperative of 
many persons, clerical and lay alike." 


Although the layman speaking about 
seminary education should be regarded 
as less than an expert, he often is 
vitally aware of its implications and 
meanings. It is an activity in which 
the layman must express interest be- 
cause it is so intimately connected with 
the mission of the Church. It may 
only mean that he is interested in its 
consequences as it effects him and all 
those united to him through the Christ 
who makes all Christian endeavor 

The Passionist 



in 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 i inn 1 1 1 1 1 i in iiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 

significant and meaningful. After all, 
the world must be served by those 
educated in seminaries and it is a 
world which the layman knows very 
well. Certainly he has a realization of 
his own needs and those of other lay- 
men whom the priest must serve. Can 
there be nothing gained from his re- 
jections? He may offer them honestly 
and be wrong; but if he offer them 
charitably, perhaps he can be forgiven 
his enthusiasm and even his mistakes. 
I have been heartened by the words 
of Cardinal Cushing in his Pastoral 
Letter on The Church and Public 
Opinion : 

"Within his competence, the lay 
person has an obligation to make 
himself heard and a right to ex- 
pect that his opinions will be treated 
with respect and his influence ac- 
cepted when it is constructive and 
helpful. Nothing can be more 
frustrating to the apostolic Chris- 
tian than to find himself ignored 
or, even worse, abused, for having 
ventured to assist the Church in 
adapting to changing times. Be- 
cause of his more intimate engage- 

Autumn, 1964 

ment in the world, the layman is 
likely to bring insights and under- 
standing which only such an exis- 
tential involvement can provide; 
the teaching authorities must accept 
this competence where it exists and 
rejoice in the opportunities for 
good it offers for their guidance." 

The brief statements and questions 
which follow are the result of the ob- 
servation and reflection of one person, 
a man who has not been seminary- 
educated. They are offered with hu- 
mility, yet with candor, by one who 
has had frequent contact with semi- 
naries and their products. 

The most obvious question which 
the layman might ask is why semi- 
narians are so effectively segregated 
from the people they will serve and 
the situations they must inevitably en- 
counter. It may be argued that spirit- 
ual formation and the kind of disci- 
pline which must be expected from a 
priest can only be attained in a rather 
pronounced isolation. Certainly no 
realistic person would deny the general 
premise. But many laymen suspect 
that the seclusion is often so excessive 

John H. Ford, Professor of philos- 
ophy at Bellarmine College, Louis- 
ville, Kentucky, received his doc- 
torate at the University of Ottawa. 
In I960 he was named Louisville 
Catholic Man of the Year, and in 
1962 the faculty at Bellarmine 
voted him Professor of the Year. 
He is at present National Vice- 
President of Delta Epsilon Sigma, 
Catholic Honorary Fraternity. Dr. 
Ford is a frequent speaker and 
panelist on radio and television. He 
is married and the father of eight 

as to be detrimental to the proper de- 
velopment of the young man. 

Solitude may help a man gain per- 
spective, bat perspective means than an 
individual must have sufficient contact 
with an object to reflect upon its 
significance and meaning. If one with- 

draws from the active life, it is possi 
ble for such a separation to aid hin 
in search of meaning. If he is no 
careful, excessive withdrawal can caus< 
him to surround himself with a vei 
of illusion. 


It is obvious that people can hid* 
from reality, but they can never escape 
it without a loss of humanity. Con- 
templation is a means by which hu- 
manity can be understood in the light 
of the origin and destiny of man. Yel 
is it not also sound to assume that the| 
kind of contemplative life one leads! 
must be in accord with the kind of life 
in which the contemplation is to bear 
fruit? Should not spirituality develop 
in terms of the social milieu in which 
it must mature and be fulfilled. Would 
it not seem that the priest who will 
be active in the world must, even 
while in training, keep engaged with 
that world and its events and prob- 
lems^ — at least to some degree? 

Now it may be at once admitted 
that no one puts young candidates to 
the priesthood in a kind of exile 
against their will; they are not prison- 
ers. Contacts must be severed with an 
old life when one begins a new one. 
But this does not necessarily demand 
a complete divorce from obvious hu- 
man relationships without some rather 
odd interpretations concerning the 
Christian interpersonal commitment. 
For example, in some orders there can 
be little or no contact with families 
and homes, homes where the potential 

The Passionist 

religious has been spiritually formed 
:o the point of recognizing a vocation, 
lomes where spiritual insights may 
;till be gained and a realistic apprais- 
il of filial devotion acquired. 

What is more unfortunate is that 
he seminaries themselves are not de- 
veloping more positive programs to in- 
jure the candidates active engagement 
n projects that will enable him to bet- 
er penetrate the problems which will 
: ace him in the world as a special 
representative of Christ. 

Such engagement need not distract 
: rom the essential seminary curriculum, 
rhink of vacation time and the poten- 
ially enriching activity in which young 
nen could become involved. Why 
:annot the seminarian become absorbed 
n some vital Catholic action work 
luring his free time? And not in the 
rapacity of camp counsellor or parish 
iltar boy and hander-on. What serv- 
ce could be offered to prisons, houses 
>f hospitality, hospitals, orphanages, 
social agencies, Newman Clubs, cate- 
:hism classes in mission areas, charita- 
?le activity in distressed areas! Why 
lot several months in mission areas for 
hose whose orders or families could 
ifford the transportation costs? 


What internship such service could 
>ffer! What challenge it could give 
r or new enthusiasm in preparation. 
Hich involvement would give the 
foung student an opportunity to ob- 
ierve in a practical manner the spiritual 
needs of a complex society. It would 

also permit him to see his education in 
a new light. It would enable him to 
bring valuable experience to the class- 
room, which would no longer be lim- 
ited to the discussion of only the nec- 
essary abstract concepts. 

A deeper dedication would come 
from such work because the world of 
ideas will suddenly have felt the 
breath of life itself. New avenues of 
service could be opened up to many 
who would under ordinary circum- 
stances see the community and its 
problems only through parish routine. 

And it would be impossible to esti- 
mate the impact the semanarians would 
have upon those they served. 

Arguments that such activity may 
threaten vocations seem tenuous. Na- 
ivete has too often been mistaken for 
innocence. It is difficult to see how 
Aristotle's contention that virtue can- 
not be developed except by experience 
can be effectively ignored. Can the 
young priest be expected automatically 
to develop an insulation to threats 
against his vocation after ordination, 
if he has not been making prudent 
contact with the world he is to serve 
before the laying-on of the hands? 

One might further ask if the educa- 
tive process itself is completely rele- 
vant in seminaries? Are they "closed" 
to the problems of our age, not by 
denying them but by ignoring them? 
Is the convention borne out in fact that 
if one learns well the perennial truths, 
the practical insights and applications 
are inevitable? Is it realistic to assume 
that it will be time enough to face the 

iVutumn, 1964 

concrete issues when one has to face 
them — after the time of training and 
supervision is ended? 

It is obvious that the young priest 
will contact a far better educated lay- 
man than he would have met even fif- 
teen years ago. He will not be in the 
position of having his judgement re- 
spected in all matters, as was the priest 
of a decade-and-a-half ago. The lay- 
man will not have any less respect for 
the priest as priest, but he will be far 
better educated and informed in secu- 
lar matters. Yet the priests will have 
to understand that layman, will have 
to preach to him, will have to give 
him spiritual counsel in terms of his 
situation. The old ways will simply 
not be good enough. 


Should one not expect, for example, 
that the seminarian would be familiar 
with all the issues being discussed 
within the Church while he is still in 
college. It is disturbing to find some 
institutions building barriers against 
progressive thinking. Would that semi- 
naries would take the attitude of Fa- 
ther Walter Burghardt, SJ. "If in- 
tellectual life is to flower, the atmos- 
phere must be free of fear. Fear that 
material heresy is an obstacle to Holy 
Orders. Fear that difficulties may be 
mistaken for doubts, spontaneity for 
imprudence, initiative for aggressive- 
ness, self-confidence for arrogance, 
criticism for disloyalty, frankness for 
discourtesy, openness to ideas for 
frailty in faith. Fear that only the 

certain is acceptable, the probable j 
perilous and the possible impossible. 

It may be further pointed out thi 
the faculty in some seminaries is i; 
dialogue with their Protestant countei 
parts. In an age which is marked b 
its ecumenical spirit, how many semi 
narians are involved in such dialogue 
It will be granted that there is actua 
danger in some aspects of discussion 
Always there is a temptation to exces 
sive zeal to the neglect of basic prin 
ciples. This is not to admit that ther< 
should be no valuable contact betweer 
those who are by special vocation em 
barked on a Christian mission. 

One of the most notable questions 
to be answered concerns the value oi 
laymen as teachers and frequent speak- 
ers in seminaries; and not just part oi 
an entertaining if informative lecture 
series. Certainly the layman is occa- 
sionally called upon to teach the so- 
called profane sciences, if there is no 
priest equipped to do so; but what of 
those disciplines directly connected 
with the spiritual dimension and con- 
crete problems of lay living? It may 
be premature to suggest that a layman 
could be a full time teacher in pastoral 
theology. He may, however, have 
many valuable insights to impart con- 
cerning areas with which he is direct- 
ly involved. After all, he is interested! 
in the goals and the activities of the 
Church just as certainly as those living 
in the rectory or monastery. His focus 
may be different, but precisely because 
of this it may be valuable. 

The Passionist 


What adequate course in marriage 
can ignore the valuable reflection of 
prudent laymen and still pretend to 
present a picture in depth of the fam- 
ily situation and its difficulties and 
crowning rewards? The old gag that 
a man doesn't have to be a hen to 
know what an egg is, may be answered 
with an equally old adage that he still 
doesn't know how it feels to lay an 

There are many Catholic families 
today in which there is a strong desire 
to go beyond the law. They do not 
seek to know only what not to do. 
They are vitally interested in the com- 
mandment of love that not only illumi- 
nates but transforms. They do not 
want to enter heaven as people who 
are there by a kind of default simply 
because they have not sinned. They 
want to realize a kind of holiness that 
is peculiar to their state. Those who 
advise them must be aware of more 
than the canonical requirements of the 
marriage vocation. They must also 
| know something of its trials, tensions, 
and spiritual potentialities. Seminarians 
could benefit from discussion with lay- 
men about such matters. 

The Sunday sermon is an effort 
which is never going to satisfy every- 
one, and it is sometimes criticized un- 
fairly. But laymen will not be in- 
terested in the same sort of homily that 
may have been sufficient at the semi- 
nary, nor are they satisfied with the 
general admonition to flee from sin 

and pursue virtue. The events of their 
daily lives must be see as having 
spiritual meaning, their neighborhood 
the place which they must help re- 

Unfortunately there are still too 
many laymen who do not realize that 
the tasks in which they engage every 
day can be redemptive. For them reli- 
gion consists in avoiding sin and at- 
tending a ritual which often they do 
not really understand. Spiritual power- 
lines remain untapped because they 
have not been properly instructed from 
the pulpit concerning their role in the 
Mystical Body, a role which is at once 
vital and active. The seminarian must 
develop better empathy with those 
whose problems he must understand 
and whose vocation he must illumine, 
if he is going to give them the spirit- 
ual direction and the doctrinal instruc- 
tion that will make their life super- 
naturally meaningful. 


Some parish priests see this need for 
a special kind of understanding after 
they have been "out" for a few years. 
From time to time these men could 
return to their respective seminaries as 
pastoral experts. Universities have 
learned the impact which ideas from 
"men in the field" can have. But the 
seminary alumnus usually comes back 
as a visitor, or for his annual retreat, 
or to hear a lecture. The priest-profes- 
sor, who often has little contact with 
parish or missionary apostolate, re- 

Autumn, 1964 

mains the all-inclusive authority. 

Unquestionably, one of the most 
hopeful signs in seminary education 
comes from the fact that there is an 
effort being made by some institutions 
to associate with lay Catholic colleges 
and even secular universities. Can it 
be denied that the opportunities for 
elective courses will greatly enrich the 
heretofore restricted sequence of semi- 
nary studies? Will not the association 
of between seminarians and lay stu- 
dents deepen the understanding and 
respect of each for each? Such col- 
laboration of seminary and college 
would not only guarantee fruitful in- 
tellectual encounter but would also 
afford significant cultural opportuni- 
ties. Cultural values are too often con- 
ceived as offering a mere veneer of 
gentility. Rather, they can be a dynamic 
humanizing influence which is indis- 
pensable to mature personal formation. 

It was with gratification that I re- 
cently read that beginning in 1965 
Bishop James Kearney of Rochester, 
New York, will send his college sem- 
inarians to St. John Fisher College 
rather than to the diocesan seminary. 
The Bishop feels that this is in line 
with papal suggestions that seminar- 
ians receive instruction in the same 
subjects as other college students. 


As the layman "emerges," tensions 
will be inevitable. The problems will 
be both complex and critical. On the 
American scene they will be as new to 
the cleric as they are to the layman. 

Much charity will be demanded i 
they are to be solved. 

The search for practical answers t< 
these problems must be prefaced b; 
one conviction: our concern must hx 
for the Church itself. Perhaps Car 
dinal Suhard has given the hint of an 
answer when he says: 

So the priest's apostolic task 
clear. Face to face with the mer 
who have got to be saved, he wil 
not say "I," but "we." It is not 
simply the lay person, nor the 
priest by himself, who is the mastei 
worker of evangelism — it is the 
Christian community. The basic 
cell, the unity of measurement id 
apostleship is everywhere a sort of 
organic compound, and inseparable 
two-in-one of clergy-laity." 

Perhaps in an age of dialogue with 
non-Catholic Christians it is possible 
to overlook a discussion that should 
demand the attention of all Catholicsj 
It may be that we are not talking 
enough with each other so that we can 
formulate answers to the practical 
problems which face us. 

We are the people of God! It will 
take all of us to redeem the world. 
An acceptance of this fact is not to 
deny hierarchical structure, but simply 
to recognize a common commitment. 
That is why the priest must know more 
about the problems of the laity. That 
is why the layman must seek to under- 
stand better the mission of the priest. 
Perhaps that is why a layman may be 
forgiven for expressing an interest in 
what goes on in seminaries. 

The Passionist 





Vox Temporis, Vox Dei 


I. his conference is a social study 
with regard to the adaptation of our 
apostolate of the spoken word in 
north-western Europe at the present 
time. As always, it is necessary to keep 
in mind the relativity of those things 
which flows directly from the social, 
historical, cultural and religious milieu. 
As Christ has said, "The wind blows 
where it wills;" we cannot deny the 
influence of the Holy Spirit in this 
evolution. And again, still speaking 
of the Spirit, Christ added, "you hear 
the sound of it, but you do not know 
where it comes from or where it is go- 
ing" (John 3:8). 

It is very difficult to analyze what is 
now taking place both in the Church 
as a whole and in the Church's life in 
the different nations of the world. We 
do not know precisely whence the reli- 

Autumn, 1964 

gious renewal comes; we do not know 
where it will end. We cannot judge, 
because we find ourselves in the mid- 
dle of things. We lack perspective. 
Nevertheless it is worthwhile attempt- 
ing this sociography, because history 
can teach us a great deal and it is God 
who speaks to us through history. As 
the device of Cardinal Faulhaber put 
it: "Vox temporis, Vox Dei." Let us, 
then, "hear what the Spirit says to the 
churches" (Ap 2:7). For those who 
do not wish to close their mind and 
heart, that voice of God will reveal, at- 
tract, impel and sometimes condemn. 

National and religious borders are 
in the process of becoming less and 
less well defined. This means that 
what is happening today in France, 
Belgium, Holland and Germany in the 
line of social and religious evolution 
may well happen in any other place 

tomorrow, be it Italy, Spain, England, 
Ireland or America. 

Those who live in the blissful as- 
surance that in their particular country 
everything is going well, who see no 
need for adaptation, who do not even 
perceive the least breath of wind in 
that direction — for such people, our 
experience may be of help in a future 
time when they will be faced not with 
a gentle zephyr, but with a veritable 
hurricane ! 

We are in the midst of a new peri- 
od in the history of the Church and, 
consequently, of our Congregation as 
an organic part of that Church. Since 
we are all convinced of the continuity 
in the history of the Church, we can 
clearly recognize the divergence be- 
tween the old and new mentality. This 
new mentality must be admitted as a 
fact. But a fact is not a fatality. In 
this, much depends upon ourselves. 
We must form, and help others to 
form, a well-balanced and healthy men- 
tality. We Passionists can only exempt 
ourselves from this up-dating at the 
risk of being left behind altogether. 

The Church Today 

Wishing to speak of preaching in 
the Church of today and in our Con- 
gregation especially, we must first con- 
sider the actual state of the Church in 
which we exercise our ministry of 

The Church has always been in 
movement, but her movement in these 
days seems to be more akin to disturb- 
ance than to natural development. 

Facts of the greatest certainty, defi 
nite convictions, inviolable and im 
mutable laws and standards — these 
things seem to be collapsing. Has tht 
Church come adrift from her founda 
tions ? No ! It is just that we believed 
in a static Church remaining as im- 
movably fixed as the Duomo of Milan. 
Rather, the Bark of Peter must sail 
ahead over the seas of time. The 
Church is the ever-living Christ. As a 
union of living, thinking men, she 
must be subject to the influences of I 
every age. This influence is sometimes 
tranquil and sometimes more dynamic, 
as in our own era. The Church is the 
Mystical Body of Christ and therefore 
divine, but she is equally and fully 
human. Through the Church, Christ 
enters into the humanity of our day. 
And so by reason of her human char- 
acter, the Church must constantly 
change her physiognomy. As St. Au- 
gustine says, she is "semper peregrinans 
in terris," always in pilgrimage through 
this world. This must be so if the 
Church wishes to be Mother of all 
times and of all the world. 

It would be a disaster were she to 
remain at a standstill, shut up within 
herself, while the life of the world, 
economic, social, religious, is in a fer- 
ment. The Faith does not change, to 
be true, but its external form is mould- 
ed and adapted as we progress in the 
correction of mis-emphasis and in the 
clarification of ideas. 

This is certainly verified in our age, 
wherein we are coming to a better ap- 
preciation of the nature of the Church, 


The Passionist 

of the episcopacy, of the priesthood 
of the laity, of the true meaning of 
communal participation in the mass, of 
the deeper nature of liturgical worship. 
For us, the Christian life so beautifully 
described in the Rule as "living with, 
through and for God, willingly hiding 
our lives in Christ," is not only an 
ascetical -mystical doctrine, but an actu- 
al living, working, praying and preach- 
ing with Christ. Not in the abstract, 
but as united with the Christ of the 

Needs of the Faithful 

What are the present needs of the 
faithful in our part of the world ? 

1. The faithful of today want a 
more real, loyal, sincere and direct 
contact with God. Christian life is an 
act of worship rendered to God. Ev- 
erything in life is ultimately propter 
Deum. Although the sacraments are 
rightfully referred to as "the means of 
our salvation," they are also means 
with which to give worship to God. 
Christ suffered and died and rose again 
in gloriam Dei Patris, and it is to this 
end that He has saved mankind. To- 
days' faithful, feeling themselves to be 
members of one worldwide unity, can- 
not help but feel a certain scorn for a 
religion that is too human, sentimen- 
tal, romantic and devotional. 

2. The faithful wish to feel and to 
pray with the Church, with a com- 
munity wherein prevail the love of 
God and the love of one's neighbor. 
Why have the encyclicals of Pope 
John, Mater et Magistra and Pacem in 

Terns been praised throughout the 
world ? Because it is in them what the 
world becomes conscious of a paradise 
which it has lost. The man of today 
disdains individualism and the reli- 
gious liberalism which concentrates en- 
tirely on self: personal salvation, per- 
sonal enrichment and one's own attain- 
ment of paradise. Christians have too 
often understood religion as a vertical 
relationship: God and me. Today they 
are coming to see that the Gospel 
places us in a horizontal relationship: 
All of us and God. 

3. During the past four centuries 
there has been too much stress on the 
moral aspect of Christian life. The 
total vision of the Gospel has been 
lacking. Today's Christian does not 
have much respect for a formalistic 
life of precepts and rules, of com- 
mandments scrupulously observed as a 
means to save one's skin from the 
eternal fire or to win an eternal re- 
ward. He is impatient of a philosophy 
that is merely pragmatic. He scorns 
actions, obligations, sacrifices and pre- 
cepts that are without present rele- 
vance and maintained solely for the 
sake of tradition. He does not accept 
morality as a detached command, but 
only as an evident consequence of 
Christian life. 

4. Today's Christian is more critical, 
rationalistic, concerned with essen- 
tials — but taken in a good sense. He 
wants his faith, his devotions, his 
prayers, his worship to be a rationabile 
obsequim servitutis (St. Paul). Any- 
thing, therefore, which has no other 

Autumn, 1964 


meaning than an historical or tradi- 
tional one, he puts aside as an anach- 
ronism. He asks either for more exist- 
ential forms suited to our needs and 
times, or for a return to the ancient 
forms, but understood in their original 
sense. The old way of progressing 
from essence to existence is now giv- 
ing place to progression from existence 
to essence. 

5. The Christian of today is no 
longer a sheep which immediately rec- 
ognises the voice of its shepherd. He 
is someone who examines things and 
persons, lay or religious, according to 
his own tastes and psychological ap- 
proach. He wants to examine both the 
speaker and what he says; he wants 
to find out if he is speaking with ex- 
perience, with meaning, with convic- 
tion. He does not mind listening to a 
sermon of the old kind, so long as it 
is free of artificial and purely oratorical 
emotion. The time has now passed 
when it was possible for a famous 
Dutch Redemptorist to throw a cruci- 
fix in to the midst of the congregation, 
shouting "Those who sin, murder 
Christ! Go on then, sinner, murder 
Him." A witness tells us that "every- 
one remained very, very quiet and no 
one moved. Some people broke into 

6. Today, the faithful expect the 
reality of the Faith to be applied to 
our times and to present actual needs. 
It is now a thing of the past, when the 
young missioner at the beginning of 
his apostolate could make a packet of 
30 or 40 sermons for missions and re- 

treats; and then rest content witi 
these for the rest of his life, using tht 
same approach indiscriminately ir 
towns and villages, with cultured anc 
uncultured people. The word of Goc 
cannot be sold like second-hand books, 
nor is the Church like a library spe- 
cialising in ancient publications. The 
Gospel is always of the present — liv- 
ing, pertinent and striking like 

Certainly, a Christian can enjoy a 
sermon of somewhat elevated style, a 
learned sermon, so long as this style 
is used for the exposition of some pro- 
found truth, well reasoned and justi- 
fied in all respects — theological, phil- 
osophical, psychological, sociological. 
The Christian has no further time for 
theological lies, exaggerations, half 
truths, false sentiments; he can no 
longer endure fervorinos and sermons 
which are basically unreal. 

Preaching must be the proportioned 
fulfilment of a definite requirement. If 
these requirements at the present time 
are most difficult, vast and varied, it 
is our obligation to meet them with 
our preaching: Nobis onus incumbit 
praedkandi Evangelium. 

The wise and prophetic words of 
our Holy Rule can never be sufficiently 
meditated and applied. Our Holy 
Founder saw the need for adaptation: 
"They should devote themselves zeal- 
ously to works of charity toward their 
neighbor . . . prudently and diligently 
undertaking whatever, according to the 
circumstances of place and time, may 
be available for the promotion of the 


The Passionist 

greater glory of God and their own 
spiritual advancement, which two ob- 
jects should never be absent from their 
minds and hearts." (No. 2) 

The Dialectic of History 

From the Middle Ages until the end 
of the 17th century a waning feudal- 
ism and a growing absolutism domi- 
nated social and ecclesiastical life. It 
was the age of great and powerful 
landowners; the age of social and reli- 
gious negligence; the age of extremes 
in standards of living, the master and 
his tenants, the very rich and the very 

This was reflected in the Church. 
The Pope, the cardinals and the bish- 
ops were ranked with the nobility. The 
Church had wealth and landed inter- 
ests. There was too often a separation 
of priest and people. Canon Law 
tended to treat the laity in a negative 
way. The laity who, "not being cler- 
ics," were not vocal in Church affairs. 
Often they were but poor and illiterate 
peasants. There was much that was 
admirable in a united Christendom. 
There was much that was reprehensi- 

Against this social and religious 
caste-system came the antithesis. 

The religious revolt came in the 
16th century. Whole nations were 
served from the Church. Europe was 
no longer Catholic. The cultural and 
political revolt came in the 17th and 
18th centuries: the enlightenment, 
liberalism, individualism with its glo- 
rification of man, democracy with its 

revolt against perogative and absolute 
monarchy. And all too often in the 
popular mind the Church was ranked 
with the forces of power and oppres- 

This new era had many laudable 
objectives. Human dignity, liberty and 
political independence, the education 
of the masses, advances in science and 
technology — all of these values were 
fostered. But there were the excesses 
of a liberty without limits, an unreal 
cult of human perfectibility, an in- 
dividualism that left man without so- 
cial roots and too often made the 
masses the victims of exploitation. 

The Church of the post-reformation 
period reflected these changes. She was 
a besieged citadel. Theologically she 
was in a posture of defense. Hereto- 
fore the Church had been divided into 
diocesan and parochial sections, each 
with its restricted apostolate and with 
its liturgical worship of mass and di- 
vine office celebrated in cathedral or 
parish church. Now it came about 
that individualism and the loss of 
community sense re-grouped the faith- 
ful outside of the parishes, the better 
to satisfy their devotional desires — of- 
ten for something quite outside the 
scope of the liturgy. 

Thus we see the birth of paraliturgi- 
cal devotions: the Forty Hours in 
1705, days of adoration before the 
Blessed Sacrament, popular missions 
(St. Alphonsus, St. Paul of the Cross, 
St. Leonard), the stations of the cross. 
The Sacred Passion now became a 
favorite topic for preaching, but in 

Autumn, 1964 


its descriptive and emotional appeal. 
It was preached in a most vivid man- 
ner, moving the people and proving 
to be a powerful means of spiritual 
renewal. It was, however, preached in 
detachment from the full scope of the 
redemptive mystery and apart from 
liturgical life. The Passion was treated 
as a full stop, not as one stage of the 
redemptive drama. 

In the spirit of this age were the 
Institutes of devotional character: the 
Congregation of the Priests or Mis- 
sioned of the Sacred Heart, or Sacred 
Hearts; the Sons, the Daughters, the 
Brothers and Sisters of Mary, of the 
Immaculate, of St. Joseph, of Jesus, 
Mary and Joseph, etc. — all formed on 
the basis of a particular devotion and 
with a view to spreading that devotion. 

Obviously it would take me beyond 
the scope of this paper to delineate 
all the aspects of this age. Suffice it to 
say that from the thesis, via the antith- 
esis, we come to the synthesis, to the 
new age in which we live. 

A New Age 

The liturgical and biblical revival, 
the ecumenical movement, the awak- 
ened sense of community, the aspira- 
tions of the laity in the Church, the 
stress on episcopal collegiality — all of 
these manifestations of the new age 
seek direction and fruition through 
Vatican II. Especially is there a sense 
of urgency for union among the peo- 
ple of God. Union of the churches 
long separated. Union of minds 
through dialogue, union of hearts 


through an understanding charity 
People again want to pray as a com 
munity, to pray with the Church, rath 
er than as isolated individuals. In th< 
forefront of all these manifestations o. 
the new age is the liturgy. It is bein^ 
purified in its forms, it is being giver 
to the people in the vernacular. 

For this reason we are passing 
through a crisis, not so much in reli 
gion, but in religious practice. The 
mentality of our Catholic people 
changing. Religious practices of the 
18th and 19th centuries have an ap- 
pearance that is no' longer attractive tc 
our age. Many missions and retreats.: 
even though given by competent 
preachers, no longer reach their audi- 
ence: they speak to us of a time that 
has passed. Shortly before the last war 
an outstanding Carmelite professor 
wrote in the Dutch Catholic Encyclo- 
pedia that the ceremonies of the Forty 
Hours and preached meditations oni 
the Sacred Passion were most popular 
and drew immense crowds to thd 
churches. Today this is no longer true 
An evening mass and sermon attracts: 
far greater crowds. 

Times and customs change very 
quickly and it is difficult to remain up- 
to-date. This is a truth which was 
brought home forcibly to a good 
Dutch Capuchin who was back in Hol- 
land for a rest after having spent sev- 
en years on the Mission in Borneo. 
His companions on the Mission had 
taken their furloughs in Holland dur- 
ing those seven years and as each of 
them returned they had kept him 

The Passionist 

abreast of the trends in the home- 
country. They had spoken of the de- 
velopments and changes in the sphere 
of religion, especially with regard to 
the liturgy, the mentality of the peo- 
ple, the changing style in instruction 
to the faithful, etc.; and, consequently, 
of the need to keep in step with the 
times in one's preaching. 

The good missionary, now back in 
Holland himself, was one day invited 
by a parish priest to preach to his peo- 
ple on the following Sunday. Mindful 
of what he had been told by his 
brethren in Borneo, the missionary set 
himself to the reading of modern 
books and the study of various ques- 
tions of the hour, so that he might 
preach a timely sermon and be well 

The day came and the missionary 
preached with great fervor, convinced 
that this time at least he was giving 
the people what they wanted. 

After the sermon the aging parish 
priest congratulated him warmly on 
his effort: "Well done, Father! A 
truly wonderful sermon ! It was grand 
for once to hear something in the style 
of the good old days — now passed." 

We must not mistake for bad-will, 
irreligiousness or lack of faith, what is 
a development almost inevitable in the 
social milieu of our times. Such a 
judgement would be quite erroneous. 
It could be fatal to a missionary group 
such as ourselves. Where this reli- 
gious development is an established 
condition, it is imperative to go along 
with it, to adapt our preaching to it, or 

else run the risk of finding ourselves 
by ourselves in a dead-end street! 

Preaching has now become some- 
thing carefully ordered and specialised 
according to the various requirements 
of place, culture and class. Whereas 
it used to be the missionary priests 
who invited the faithful to attend their 
sermons and spiritual exercises, now 
it is the other way around. Various 
groups of the faithful are asking their 
priests to come and give them the spir- 
itual food which they need. An im- 
mense field has thus been opened up 
to us. We have, for example, retreats 
for groups of invalids, for old people 
in the homes run for them, for young 
people leaving school, for university 
students, for factory hands, prisoners, 
business-men; retreats to non-Catho- 
lics, immigrant workers, to displaced 

Those who look upon these forms 
of the apostolate as merely provisional 
measures are making a mistake. These 
developments are here to stay. They 
are consequences of a society and a 
Church which is on the move. 

In this new age we Passion ists find 
ourselves faced with the problem of 
adaptation. What does the Rule say 
that our attitude should be? "... let 
them do with earnestness all those 
things which, considering the variety 
of times, places and persons, will be 
of greatest advantage to the people 
. . ." (No. 94). In this age of fer- 
ment, of sweeping social change, of 
exciting religious development, can we 
say of our preaching, in content and 

Autumn, 1964 


in methodology, "let nothing be 

Some Practical Consequences 

Let us here look at but one aspect 
of adaptation: the directives of Vati- 
can II. We have only to reflect on the 
emphasis placed on preaching in the 
Constitution on the Liturgy to be as- 
sured of the perennial value of the 
preached word. There will always be 
need for specialized preaching, yes, for 
mission preaching. Although the Con- 
stitution is treating more directly of 
sermons within the liturgical service, 
the spirit of its directives should in- 
fuse all preaching of God's word: 

"The ministry of preaching is to be 
fulfilled with exactitude and fideli- 
ty. Their sermon should draw its 
content mainly from scriptural and 
liturgical sources, and its character 
should be that of a proclamation 
of God's wonderful works in the 
history of salvation, the mystery of 
Christ, ever made present and ac- 
tive within us, especially in the cele- 
bration of the liturgy" (35.2). 

Surely this does not exclude the 
traditional themes of mission preach- 
ing. But just as surely it points to a 
more positive and even kerygmatic 
treatment of the eternal truths. Nor 
does the scope of preaching have to be 
exclusively liturgical: 

"To believers also the Church must 
ever preach faith and penance; she 

must prepare them for the sacra- 
ments, teach them to observe all! 
that Christ has commanded, and in- 
vite them to all the works of chari- 
ty, piety, and the apostolate" (11). 

In this age of liturgical renewal, 
however, there should be due em- 
phasis on the central place of the 
liturgy in Christian life, for "... the 
liturgy in the summit towards which 
the activity of the Church is directed; 
at the same time it is the fount from 
which all her power flows" (11). And! 
the faithful will increasingly expect 
this orientation in our preaching. 

What of our theme par excellence, 
the Sacred Passion? Is this not at thej 
very heart of "the mystery of Christ" ? 
Both faith and liturgy have at all times 
been built around and upon the cross. 
Therefore it is imperative to treat the 
Passion in our age. There are those 
who deny this, claiming that the; 
preaching of the Apostles was solely 
occupied with the Risen Christ, We 
must, indeed, avoid extreme positions 
in this matter. The early Church never 
separated the resurrection from the' 
Passion. The risen and glorious Christ 
bears the marks of the nails in his 
hands and feet and side. If preaching 
is to proclaim "God's wonderful works 
in the history of salvation," this must 
be remembered: 

"The wonderful works of God 
among the people of the Old Testa- 
ment were but a prelude to the 
work of Christ the Lord in redeem- 
ing mankind and giving perfect 


The Passionist 

glory to God. He achieved this men of today. In method it must be- 

task principally by the paschal mys- come more flexible, taking into account 

tery of his blessed passion, resurrec- the social conditions of our times. We 

tion from the dead, and glorious have to enter into the world of today, 

ascension, whereby "dying, he de- we have to reach the hearts and engage 

stroyed our death, and rising, he the attention of men of today, that we 

restored our life." (5) may be able to implant the cross every- 
where, to recall to a forgetful world 

All of this is a challenge to us. Our the holy memory of the Passion and 

preaching must be up-dated in content, death of Our Lord Jesus Christ, from 

more scriptural, doctrinal, liturgical. which, as from a fountain, all good 

In language and style it must speak to derives. 


"Updating" is a word which indicates the relative and ex- 
perimental aspect of the ministry of salvation, which has noth- 
ing more greatly at heart than to succeed efficaciously, and which 
sees how much its effectiveness is conditioned upon the cultural, 
moral and social state of the souls to which it is directed. The 
ministry knows, furthermore, how timely for good culture, but 
especially for the practical increase of the apostolate, is the 
knowledge of other experiences and taking the good among 
them as its own: "test all things; hold fast that which is good" 
(1 Thes. 5:2). 

"Updating" is a word which demonstrates the fear of out- 
moded customs, of delaying fatigue, of incomprehensible forms, 
of neutralizing distances, of presumptuous and unsuspected 
ignorance about human phenomena, as well as little confidence 
in the perennial application and productivity of the Gospel. 

It is a word, therefore, which We also accept with pleasure, 
as an expression of the desire to give testimony to the time- 
lessness of the ecclesiastical ministry and therefore to its modern 

(Pastoral Updating Study Week, Orvieto, 1963) 

Autumn, 1964 17 






N a country where the demand for 
the traditional Mission and Retreat 
work of the Congregation is always 
heavy new enterprises are not lightly 
undertaken. Australia's Holy Spirit 
Province first responded to the call of 
the Missions by undertaking a care- 
ful survey to determine where the Con- 
gregation might most effectively be 
employed. The Provincial of the time, 
V. Rev. Father Paschal Sweeney, C.P., 
toured India and Ceylon but was 
driven at last to the conclusion that 
the greatest need and opportunity was 
near at hand in Australia's own 


"Colony," New Guinea. His term of 
office expired leaving others to carry 
out this decision. Others were sent to 
till the field. But ten years after thus 
setting the work in train, Fr. Paschal, 
now Monsignor Sweeney, returned to 
his life's great interest, the Missions, 
as the first Prefect Apostolic of Vani- 
mo in September 1963. 

The first Passionists to work in New 
Guinea arrived in 1955. They were 
Father Anselm Turner, Father Gregory 
Kirby, Father Hilary O'Donnell and 
Father Ignatius Willy. Under the 
guidance of seasoned Missionaries of 
the Society of the Divine Word they 

The Passionist 

soon gained much useful experience 
of stone age man and his tropical 
environment. Bishop Adolf Noser, 
S.V.D. of Alexishafen had hopes that 
soon the Passion ists would be able to 
take full responsibility for the area 
around Lae. But this proved to be a 
most unpromising field, the Lutheran 
missions being already too well estab- 
lished. For six years the Passionists 
worked without a Mission territory of 
their own, marking time, waiting while 
the strength of the province seemed 
too small to launch a full-scale mis- 
sionary venture. 

In I960 Bishop Ignatius Doggett, 
O.F.M. of the Australian Franciscan 
Mission at Aitape, hard pressed to 
keep up with the growth of his mis- 
sion, offered the Passionists Vanimo 
and with it the whole western half of 
his Vicariate, a sparsely populated area 
with about 70 miles of coastline and 
a slice of wild interior running two 
hundred miles inland to the twelve 
thousand foot Star Mountains. There 
were about 45,000 people spread over 
some 12,000 square miles. A few 
Protestant missionaries were already at 
work in the south. Vanimo offered 
one great advantage. It was relatively 
undeveloped, only one mission station; 
the raw interior we could tackle at our 
leisure as men became available, or so 
it seemed at the time. 

Vanimo became a new "Missionary 
Region" within the Vicariate Apostolic 
of Aitape at the beginning of 1961. 
Oil the tenth of March, Bishop Ark- 
feld's mission ship "Marova" sailed 

Autumn, 1964 

into Vanimo bay with the pioneer 
band of Passionists and all their equip- 
ment. With Very Reverend Father 
Gregory Kirby, C.P., Mission Supe- 
rior, were Father Anselm Turner, C.P., 
Fr. Ignatius Willy, C.P., and Fr. 
Cletus Foale, C.P., as well as Brother 
Anthony Lawlor, C.P. 


To the newcomer Vanimo seems 
very like the romantic image of a 
South Pacific island. The people are 
gay and carefree, life is easy, spent 
fishing on the coral reef or basking on 
the golden sand, or at night dancing 
for joy under palms to the wild haunt- 
ing beat of the drums, the stars above 
rivalled by the electric beauty of myr- 
iad fireflies, the background the end- 
less rhythm of the surf. One could 
be misled. Behind the gay exterior 
lurk superstition, fear, disease and 
poverty. Half a mile from the sea 
and your tropic paradise becomes a 
green hell. New Guinea is surely the 
world's most primitive land. Her 
steaming rain forests shelter a seem- 
ingly endless variety of dark and 
superstitious cultures. Magic is more 
real to our people than the everyday 
objects of experience. 

Missionaries of the Society of the 
Divine Word first came to Vanimo in 
1907 but abandoned the foundation 
within a year. In 1937 they returned 
to the task. A priest and a brother 
were imprisoned by the Japanese dur- 
ing the war. Afterwards the Francis- 
cans took over and by the time of our 


arrival most of the 1200 coastal people 
were Catholics. 

Vanimo presented quite a challenge. 
Christ has laid the injunction upon His 
Church to preach the Gospel to every 
creature. But how does one preach to 
nearly fifty thousand primitive savages 
when they speak several dozen differ- 
ent languages, when they are scattered 
in tiny semi-nomadic groups of a 
hundred or less, when they are spread 
over twelve thousand square miles of 
some of this planet's most difficult 
terrain? The Passionists are labouring 
to bring the name of Christ to newly 
discovered tribes in a region where lie 
endless swamps, treacherous rivers and 
cruel limestone ridges which tower at 
the least of twelve thousand feet. This 
mission covers the upper reaches of 
the Sepik river, home of the world's 
most primitive cultures with their 
weird carvings and towering Tam- 
beran spirit houses, and home, too, of 
the world's densest concentration of 
mosquitoes and crocodiles. 


The port of Wewak is 170 miles to 
the east, transport is by small coastal 
vessel or by air. But try to reach the 
interior and your difficulties begin. 
There are no roads in this part of the 
world, perhaps there never will be. 
There are just two means of transpor- 
tation, walking and flying. It would 
take one missionary several weeks, 
walking long hours each day to visit 
all the villages in his parish. If he is 
lucky he may be able to carve out a 
landing field right beside his station, 

otherwise his supplies are dropped 
hopefully from a moving aircraft. The 
cost is enormous. 

The Passionist in New Guinea de- 
pend completely on air transport 
though as yet they do not have an 
aircraft of their own.* Fortunately 
they have always had the most gener- 
ous assistance of the Franciscans. This 
kind of flying can be dangerous as 
was vividly demonstrated on January 
1, 1964, when a new Cessna 180 was 
lost at sea, although the lay-missionary 
pilot survived after six hours in those 
shark-infested waters. The plane was 
only three weeks old. All of our men 
had travelled in it. 

Struggling under these difficulties a 
missionary carves out a centre of life 
and hope in the wilderness. He makes 
friends, perhaps quite easily, with the 
people. He brings them peace, banish- 
ing the distrust and terror of sudden 
death that stalks these sorcery ridden 
tribes at every step. Near him they 
feel the evil cannot strike. The mis- 
sionary shows himself as powerful as 
any sorcerer by the daily wonders he 
works with his potent medicines. They 
are mystified that he should ask no 
payment in return, for payback is the 
law of the jungle whether in good or 
in evil, a law that knows no exception. 

Everything about the white man is 
mysterious, from the strange pallor of 
his skin to the powerful sorcery of the 

^Editor's Note: Since this article 
was written a new Cessna 180 is on 
its way to the Passionists in New 


The Passionist 

View from Mission at Vanimo. All communication with the outside world is 
across this body of water. 

radio that can call aeroplanes out of 
the sky laden with precious cargo, to 
the secret magic of the "cheque-book" 
which enables him by merely making 
a few marks on a scrap of paper to 
obtain such an astonishing abundance 
of those haven-sent treasures that no 
man can make: knives, axes, cloth, 
canned meat, matches. All over New 
Guinea one explanation of all this 
has taken possession of the popular 
imagination. We call it the cargo cult. 
Its chief tenet is that the goods that 
come to New Guinea in ships and 
planes come from their own ancestors 
and really belong to themselves and 
not to the crafty white men who inter- 
cept them. In varying degree almost 
all native people are under the influ- 

ence of this delusion. Even after great 
progress has been made, when they 
have been won over to Christian be- 
liefs and have settled down to a use- 
ful hardworking life for the better- 
ment of themselves and their children, 
men will suddenly throw reason to the 
winds and join in some wild scheme to 
build an airfield or a wharf in the 
mountains and then sit and wait for 
the "cargo" to arrive. 


In May 1961 the Passion ist pressed 
inland for their first new foundation 
at Ossima. Only seventeen miles to 
the south, Ossima was part of another- 
world. Here life was ruled absolutely 
by sorcery and fear, polygamy was the 

Autumn, 1964 


(1-r) : Fathers Raphael Cooper, Ignatius Willy, Gregory Kirby and Cletus 
Foale, with two faithful Vanimos. 

rule, many oppressive tribal customs 
combined with disease, ignorance and 
hunger to make life short and grim. 
At Ossima in 1963 Yawa a pagan man 
set out with his wife and their already 
baptized baby to find food in the 
jungle. Crossing the river on a half 
submerged log they were intercepted 
by a huge crocodile. The father was 
devoured in a few quick snaps of those 
terrible jaws while mother and child 
perished in the current. This occurred 
not one mile from the spot where for 
over a year Father Ignatius and Fa- 
ther Cletus had bathed in the same 
stream every day. 

The Ossima venture prospered from 
the very first. The people spontaneous- 


ly begged us to come to them and 
though they have no resources other 
than what their own hands can win 
from the jungle, they eagerly joined in 
the task of building a house, class- 
rooms and the all-important airstrip. 
Clearly our greatest opportunity was 
with the children. But throughout the 
length and breadth of the mission 
there was not one qualified teacher, not 
even a native elementary teacher. 
Schools were being run by a number 
of semi-illiterate "Catechists." For- 
tunately this situation has improved 
greatly, thanks to five volunteer teach- 
ers loaned to us by the Sacred Heart 
Missionaries in the New Guinea is- 

The Passionist 

2.0 MUSS 



AVAR 1^0 




Autumn, 1964 

Ossima, 1963. Father Ignatius Willy and natives with dead crocodile. This 
beast had just eaten a man. 

It must be realized that real prog- 
ress at a place such as Ossima must be 
slow. Sometimes pagan men still force 
young Catholic girls into polygamous 
marriages. The witch doctors are still 
at their dark trade, and men still die 
through their power, harmed probably 
less by the spell itself than by fear. 


Father Anselm Turner, C.P., under- 
took to reopen the abandoned mission 
at Leitre on the coast some twenty 
miles from Vanimo. This station had 
been founded by Father Giles Amarot- 
ti, O.F.M., after his expulsion from 
China. Father Giles died after four or 


five years and was never replaced. 
Leitre is a rather quiet backwater, the 
people are easy-going 'and friendly, 
already most of them are Catholics. 
The people have one source of trade, 
skins from the crocodiles that swarm 
in the streams and swamps. 

The western boundary of the Pas- 
sionist Mission lies along the inter- 
national border between Australia's 
United Nations Trust Territory and 
what was once Dutch New Guinea. 
Vanimo is only 45 miles from Hollan- 
dia, wartime headquarters of Douglas 
MacArthur. Often Father Gregory and 
Brother Anthony, after waiting in vain 
for a ship from Wewak, made their 
day to Hollandia by dugout canoe for 

The Passionist 

urgently needed supplies. In mid 1962 
it was plain to the world that Dutch 
rule was drawing to a close. The 
Australian authorities stepped in quick- 
ly and asked the Dutch for control 
of the border area around Waris where 
Holland had years earlier inadvertently 
trespassed beyond 141' east, the agreed 
boundary. The Bunker agreement was 
signed, Holland withdrew humiliated, 
Indonesia took over and Dutch New 
Guinea became Irian Barat, Hollandia 
became Kota Baru and then was 
changed again to Soekarno Pura. 


Along the border Australia had re- 
sumed authority over three thousand 
people including about five hundred 
Catholics. These people, cut off from 

their former pastors in Waris and 
Amgotro suddenly became our respon- 
sibility. Two new mission stations 
had to be founded to take care of their 
needs. Imonda and Kamberatoro 
meant much hardship and frustration 
for our men. Imonda is about 45 
miles from Vanimo, and Kamberatoro 
is about 65 miles. The difficulties of 
the terrain are such that even Imonda 
would take seven killing days to reach 
on foot. 

In September 1962, a few days be- 
fore the end of Dutch rule there, Fa- 
ther Anselm sailed into Hollandia 
with San Paolo a 22 foot cruiser he 
had built himself. On board was 
Brother Anthony, hoping to buy 
needed equipment on the cheap from 
the fleeing Dutch. Father Cletus also 

Schoolboys at Ossima. 

Autumn, 1964 


came along. Next day he was taken 
by the Dutch Franciscans to the air- 
field at Sentani and thence travelled 
by Cessna to Waris. There he was 
greeted by Father Rombouts, O.F.M., 
who had pioneered Waris in 1947. 
During the next ten days Father Rom- 
bouts conducted Father Cletus on a 
Jtour of the eastern part of his parish, 
the part that had just passed under 
Australian control. At Sowanda, after 
witnessing a spectacular dance and a 
sudden inter-tribal riot which ended 
without bloodshed only through Fa- 
ather Rombouts' quick and courageous 
intervention, they parted and went 
their different ways. In two days Fa- 
ther Cletus made it to the Australian 
outpost at Amanab and thence by air 
back t6 Vanimo. He was soon to re- 

turn by the same route while supplies 
for the new foundation were dropped 
directly on the site at Imoda. For a 
year this method of supply continued 
at Imonda, till an Australian Patrol 
Officer opened a landing strip there. 
At Kamberatoro airdrops from Cessnas 
are still the life-line. 

The new foundations along the bor- 
der are still going through a difficult 
period of adjustment. In those small 
pockets Malay is spoken instead of the 
Pidgin English that rules in the rest 
of New Guinea. Language is an im- 
mense problem for the Passionists. 
Groups as small as only one hundred 
people in some cases have a language 
that is completely different than that 
of their neigbours. A common lan- 
guage is an absolute necessity. 

Vanimo (1-r) : Father Anselm Turner, Msgr. Paschal Sweeney, Brother An- 
thony Lawlor, Fathers Cletus Foale, Gregory Kirby, Clement Spencer, Brother 
James Coucher, Fathers Ignatius Willy, Raphael Cooper. 


The Passionist 

Partially finished Rectory at Ossima. 


Among the Bembi tribe to the east 
of Imonda the Passionists inherited 
about 400 converts from the Aitape 
Franciscans. Most of this number was 
made up of babies baptized in hopes 
of their future Catholic education in 
yet to be provided schools. Unfor- 
tunately, while our attention was 
heavily drawn to the special problems 
of the border a rival mission took the 
opportunity to make a concerted at- 
tempt to draw some of these people 
aside. A new station has been hastily 
begun at Utai to defend the Faith. 
Unfortunately some of the flock has 
already been scattered. 

In September 1963 a team of four 
Autumn, 1964 

builders from Australia arrived at 
Vanimo for a three month concerted 
drive to provide the first buildings on 
our mission other than leaf huts. By 
this time our personnel had increased 
to seven priests, two brothers and 
seven lay-missionaries, including four 
teachers. In that same month Rome 
acted to raise the mission to the status 
of Prefecture Apostolic, and our supe- 
rior, Father Paschal Sweeney, C.P., 
became the first Prefect Apostolic. 

The three years the Congregation 
has spent at Vanimo have been years 
of encouraging growth. However 
there is no room for complacency. 
Great changes are taking place. Self- 
determination for this nation of two 
million still primitive people seems 


just around the corner. But the Church 
of New Guinea is far from ready to 
stand on its own feet. There are only 
six indigenous priests. Vanimo has so 
far produced only two failures in the 
seminary. Yet a local priesthood must 
remain perhaps our most important 
objective. Meanwhile Vanimo is still 
waiting for the first Sisters to arrive 
and take up the task of raising the 
present wretched status of women. 

In today's uncertain world the future 
of these people is far from clear. Our 
hope and our determination is to give 
Christ and His Church their rightful 
place in that future. 

Imonda, Markus in the kitchen. 

now in 

of Imonda. 

pagan child 

Editor's Note: 

A letter from Monsignor Sweeney 
brings the following good news: "An 
event of great significance for the 
progress of the Mission has been the 
recent arrival of our first women mis- 
sionaries. Miss Kathleen Featherstone 
and Miss Betty Boutchard are from 
Tasmania. Miss Teresa McGrath is 
from Ireland via New Zealand. Miss 
Boutchard is a registered nurse. Misses 
Featherstone and McGrath are teachers. 
These young women have taken the 
place by storm. The women in the 
villages are very proud that they have 
some of their own sex at work in the 
Mission. We are confident that they 
will work wonders in helping to life 
up the native women and bring some 
dignity to their drab lives." 


The Passionist 






Christian Life and the Passion 

"Practically all our preaching on the 
Passion is occupied with the exempla- 
rity of Our Lord's sufferings. Here I 
emphasize the ontological relation be- 
tween Christian life and Christ's Pas- 

E) Y its essential dynamism, the Chris- 
tian life is an involvement in the pas- 
sion and resurrection of Christ. "Un- 
less a man take up his cross daily and 
follow me," is Christ's own definition 
of discipleship. Every Christian must 
follow Jesus along the way of His 
cross, because in His suffering Jesus 
Crucified is the model of perfect love 
for the Father and unselfish charity 
for men. But more! Far deeper than 
external imitation is the very identity 
of Christ and Christian which is estab- 
lished by baptism. 

In his Pentecost sermon, St. Peter 
exhorted the multitude: "Repent and 

Autumn, 1964 

be baptized in the name of Jesus Christ 
for the forgiveness of your sins; and 
you will receive the gift of the Holy 
Spirit" (Acts 2:38). And St. Paul 
writes to his converts at Corinth, who 
had been sunk in the vices of that 
notorious city, "You have been washed, 
you have been consecrated, you have 
been justified in the name of our Lord 
Jesus Christ and in the Spirit of our 
God" (1 Cor. 6:11). The Holy Spirit, 
Christ's baptismal Gift to us, is the 
Spirit of adoption, who sends up in 
our hearts the cry of Jesus to the Fa- 
ther, "Abba," witnessing to our spirits 
that we are children of God (Gal. 4:6; 
Rom. 8:16). By baptism we who were 
darkness have become light in the 
Lord (Eph. 5:8); incorporated in 
Christ, the Seed in whom the promises 
are fulfilled, we are the heirs of Abra- 
ham (Gal. 3:16, 29); baptized into 
Christ we become sons of God, the 


heirs of God, fellow heirs with Christ 
(Rom. 8:17). 

Baptism is related to the passion and 
resurrection, then, as the means 
through which the remission of sin and 
the grace of new life are imparted. 
But baptism is more than the instru- 
ment through which the fruits of 
Christ's redemptive act are applied to 
man. It is a sacrament, a sign of the 
Christ-event, which effects what it 
signifies: it really incorporates the bap- 
tized into the Lord's death and resur- 


St. Paul tells the Romans that their 
immersion in the baptismal pool sym- 
bolizes their death and burial with 
Christ, while their emergence from 
the water symbolizes their resurrection 
and vital union with the Risen Lord 
of glory. "Do you not know that all 
of us who have been baptized into 
union with Christ have been baptized 
into his death? Through baptism we 
have been buried with him in death, 
so that just as he was raised from the 
dead through the Father's glory, we 
too may live a new life. For if we 
have been brought into union with 
him through the likeness of his death, 
we shall also be united with him in a 
resurrection like his. For we know 
that our old self was crucified with 
him in order that the body of sin 
might be done away with, so that we 
might no longer be enslaved to sin" 
(Rom. 6:3-7). 

While this masterful passage cer- 


tainly declares that baptism imparts the 
effects of Christ's redemptive act, the 
remission of sin and the state of 
justice, it says something more. It 
teaches us that the sacrament is effec- 
tive because it associates the baptized 
with the very redemptive event, with 
the very dying and resurrection of 
Jesus. For Paul a symbol was not a 
mere figure of speech. As with the 
prophetic symbols of Israel's past, the 
symbolism of baptism contains reality. 
Alfred Wikenhauser phrases it in this 
way: "The baptized is intimately 
united with the saving events of the 
death and resurrection of Jesus, which 
are made present in baptism." 1 The 
Greek verb, synestaurothe, "has been 
crucified," refers to baptism. Our old 
self has been crucified and is dead. 
And because the baptized person has 
been united with the very dying of 
Jesus, St. Paul can conclude the paral- 
lel arid speak of our union with 
Christ's very resurrection: "Now if 
we have died with Christ, we believe 
that we shall also live with him. We 
know that Christ having been raised 
from the dead will not die any more; 
death no longer has dominion over 
him. The death he died he died to 
sin once for all, but the life he lives, 
he lives to God. So also you must con- 
sider yourselves to be dead indeed to 
sin, but alive to God in Christ Jesus" 
(Rom. 6:8-11). 

It is in the light of this passage 
that we must understand those other 
statements of Paul: "For all you who 
have been baptized into Christ have 

The Passionist 

put on Christ" (Gal. 3:27). "You 
have been buried with him in baptism, 
in which also you have been raised 
with him through faith in the working 
of God who raised him from the dead" 
(Col. 2:12). 

theory of the Mysteriengegenwart or 
"presence in mystery" proposed by 
Odo Casel? I do not think so. But 
how does the baptized participate in 
the dying of Jesus, which took place 
nineteen and more centuries ago? 


The concept of Christ as the new 
Adam, who died and rose again not 
merely as an individual but as the 
embodiment and representative of all 
mankind is basic to the Apostle's 
teaching on baptism. "We have come 
to the conclusion that, since one died 
for all, therefore all died" (2 Cor. 
5:14). The efficacy of Christ's re- 
demptive act takes place for the in- 
dividual at baptism because then he is 
really united to the body of Christ, 
which is a body that died and was 
raised again. At his resurrection, 
Christ's humanity was filled with the 
life and glory of the Spirit of God. 
At our baptism we are made one with 
the risen body of Christ precisely that 
his Spirit may pass into us with new- 
ness of life. And that is why Paul 
continues, ". . . Christ died for all, in 
order that they who are alive may live 
no longer for themselves, but for him 
who died for them and rose again" (2 
Cor. 5:15). 

Paul, as I have already pointed out, 
says further that the baptized actually 
shares in the Lord's dying. How can 
this be? The death of Jesus is an 
event of past history. Must we have 
recourse, in order to explain the Apos- 
tle's teaching, to the c]uestionable 


We must remember that the physi- 
cal death of Jesus on the Cross was 
the consequence and expression of his 
perfect loving obedience to his Father 
and his love for mankind. Jesus' dying 
was the expression and the sign of his 
complete surrender to God. It was 
this act of loving obedience prompted 
by the Holy Spirit and made in the 
name of humanity which redeemed 
mankind. This act of obedience and 
charity, this surrender of Jesus to his 
Father still perdures. Raised up from 
the dead, the Risen Lord, like the high 
priest bearing into the earthly sanc- 
tuary the blood of the expiatory victim 
on Yom Kippur, entered the heavenly 
sanctuary once for all. There he stands 
forever, presenting continually to the 
Father the sacrifice he offered on the 
cross (cfr. Heb. 9). It is in this 
act of Christ's surrender to the Father, 
expressed in his dying and still per- 
during, that we participate in our bap- 
tism. The very Spirit who inspired 
Jesus' loving surrender on the cross 
comes to us in baptism diffusing in our 
hearts the love of Christ, that love 
with which Christ loves his Father 
and mankind (Rom. 5:5). Baptism 
makes us share in the very act by 
which Christ delivered himself to 

Autumn, 1964 


death and erased the bond of our debt. 
In baptism, therefore, we die to sin. 

In his recently published work, he 
Chretien dans la theologie paulinienne, 
Lucien Cerfaux writes: "Baptism has 
placed us in a new situation; we 
should even say in a state of real 
existence which changes completely our 
former relations with sin. From now 
on we are separated from the old life 
which was characterized by its propen- 
sity to evil . . . We are baptized in 
Christ Jesus, and to speak precisely, 
into his death." 2 He points out how 
the texts in First Corinthians in which 
Paul speaks of baptism in his own 
(Paul's) name, or Apollos' name, or 
Cephas' name (1 Cor. 1:13, 15); and 
of the Jews who passed through the 
sea having been baptized in Moses 
(1 Cor. 10:2), show that the Apostle 
considered baptism "... as an initia- 
tion, or a consecration to a master, to 
a religion, to an institution . . . Bap- 
tism in the death of Christ brings us 
into, binds us to a religious sphere 
defined by this very (death) event." 3 


In view of Paul's teaching on the 
Christian's incorporation into the death 
and resurrection of Jesus, his many 
moral exhortations to the baptized 
create a problem. Paul knew and 
taught emphatically that the baptized 
has died and arisen with Christ. He 
is dead to sin; he already lives the life 
of the Risen Lord. Paul would insist, 
if he spoke our scholastic language, 
that de jure the baptized is already 

glorified: "If then, you have been 
raised with Christ, set your hearts oni 
the things that are where Christ is, 
above, seated at God's right hand . . . 
For you have died and your life now 
lies hidden with Christ in God" (Col. 
3:1 f). 

De facto, however, as Paul knew 
from personal experience, there remain 
after baptism certain consequences of 
sin against which the Christian, led by 
the Spirit, must wage a relentless war. 
The baptized does not yet enjoy the 
impassibility and glorious immortality 
of the Risen Lord. Through many 
tribulations he enters the glorious 
kingdom. Why do the fomes peccati, 
the roots of sin remain after baptism? 
Why do the baptized suffer and why 
must they die? 

His own temptations, the rebellious 
law in his flesh, convinced Paul that 
the grace of baptism is something dy- 
namic only gradually extending its in- 
fluence over the Christian. And the 
reason which Paul offers to explain 
this apparent contradiction is the di- 
vine economy, which has willed that 
the members of the Risen Lord should 
come to glory by the path He trod, 
realizing dynamically in their personal 
experience that surrender of Jesus to 
the Father into which they were in- 
corporated by the sacrament. 


In his letter to the Philippians the 
the Apostle synthesizes his teaching on 
the power of the passion in the daily 
life of the Christian. Referring to the 


The Passionist 

advantages he had enjoyed in Judaism, 
he tells his converts: "But for the sake 
of Christ I have endured the loss of 
all things and have come to regard 
everything as rubbish, in order that I 
might gain Chrisct and be found in 
him, not with a justice obtained by 
myself through the observance of the 
Law, but with the justice that comes 
through faith in Christ, that justice 
which comes from God and is founded 
on faith. I want to know him and the 
power of his resurrection and to share 
his sufferings and even his death, in 
the hope of attaining resurrection from 
the dead. Not that I have secured it 
yet, or already reached perfection, but 
I am pressing on, striving to lay hold 
of it just as I myself have been laid 
hold of by Christ Jesus. Brothers, I do 
not presume to think that I have al- 
ready reached the goal. But one thing 
I do, forgetting what is behind me, 
and straining towards what lies ahead, 
I am pressing toward the goal, for the 
prize to which God calls us upward 
in Christ" (Phil. 3:8-14). 

The Apostle is saying that the Chris- 
tian must live out dynamically in his 
everyday existence that sharing in 
Christ's passion and death which is his 
by baptism, even until his final sur- 
render to God in death. The grace of 
baptism is a grace of crucifixion as 
well as resurrection. There is a divine 
equation in the Christian: "... always 
bearing about in our body the dying of 
Jesus, so that the life also of Jesus may 
be made manifest in our mortal frame. 
For we the living are constantly being 

Autumn, 1964 

handed over to death for Jesus' sake, 
that the life also of Jesus may be made 
manifest in our mortal flesh" (2 Cor. 
4:10-11). Only if we suffer with him 
shall we be glorified with him; only 
if we die with him, shall we rise with 


An examination of the New Testa- 
ment use of the Suffering Servant 
poems of Deutero-Isaiah offers an in- 
teresting confirmation of this Pauline 
teaching. At Jesus' baptism, his pro- 
phetic inaugural, the voice from heav- 
en proclaimed, "This is my beloved 
Son, in whom I am well pleased" (Mt. 
3:17). Surely Jesus heard this as an 
echo of that mysterious announcement 
of Isaiah, "Here is my servant whom 
I uphold, my chosen one with whom 
I am pleased, upon whom I have put 
my spirit..." (Is. 42:1); and he 
knew better his messianic vocation to 
reparatory suffering. In the gospels 
Jesus describes his mission with a ref- 
erence to the prophet's description of 
the Servant of Yahweh, who fulfills 
Israel's mission and saves mankind by 
his vicarious suffering and death. In 
St. Mark we find an excellent summary 
of the Lord's use of the Servant theme: 
"The Son of Man did not come to be 
served, but to serve and to give his 
life a ransom in place of many" (Mk. 
10:45). The Christian is called to 
follow in the steps of the suffering 
Servant: "He began to teach them that 
the Son of Man must suffer many 
things and be rejected by the chief 


priests and the scribes and be put to 
death and to rise after three days" 
(Mk. 8:13). When Peter made him- 
self the devil's ally in trying to turn 
his master aside from the way of the 
cross, he was sharply rebuked: "Get 
away from me, you Satan, because you 
do not share the thoughts of God but 
those of men" (Mk. 8:33). Then he 
said to the crowd and his disciples: 
"If anyone wants to come after me, 
let him deny himself, take up his cross 
and follow me" (Mk. 8:34), 

St. Peter came to understand this 
mystery only through the Holy Spirit. 
In the bright light of his Pentecostal 
faith the role of the passion in Jesus' 
life and in the life of the Christian 
became clear to him. We know from 
the Acts of the Apostles that his 
favorite title for Christ, which became 
the preferred Christological title of 
the primitive Jersualem community, 
was "the Servant," that is, the Suf- 
fering Servant of Deutero-Isaiah. 

The first epistle of St. Peter, written 
shortly before his martyrdom, is elo- 
quent proof that he had learned well 
the Master's teaching on the place of 
suffering in the Christian life. This 
epistle seems to be a summary of his 
baptismal homily. In view of their 
incorporation into Christ's death-resur- 
rection through the sacrament — "For 
you have been re-born, not from cor- 
ruptible seed but from incorrupti- 
ble ..." (1 Pet. 1:23) — we can under- 
stand why Peter would exhort the 
newly baptized (in this case poor 
slaves): "For what credit is there in 

your enduring being beaten for doing 
wrong? But if you endure suffering 
when you are doing what is right, this 
is pleasing to God. Indeed you have 
been called to this very thing: because 
Christ himself suffered for you leaving 
you an eaxmple that you should walk 
in his footsteps. He committed no sin 
and deceit was never on his lips. 
When he was abused he did not re- 
tort . . . He carried the burden of our 
sins in his won body onto the cross, in 
order that we, having died to sin, 
might live for holiness. By his wounds 
you have been healed" (1 Pet. 2:18- 

St. Paul, with few exceptions, ap- 
plies the Suffering Servant poems not 
to Christ, but to himself: testimony to 
his teaching that the Christian voca- 
tion is a call to follow Jesus on the 
road to Calvary. 



An examination of his writings 
shows that the Apostle assigns a three- 
fold role to suffering in the Christian 
life. There is first an active mortifica- 
tion, an ascesis, that is necessary to 
discipline and master concupiscence. 
We accomplish this work through the 
Spirit who has been given to us in 
baptism (Rom. 6:12). Crucified with 
Christ in baptism the Christian must 
"put to death" (nekrosate) his mem- 
bers that are on earth. "And they 
who belong to Christ have crucified 
their flesh with its passions and de- 
sires. If we live by the Spirit, by the 
Spirit let us also walk" (Gal. 5:24- 


The Passionist 

25). (cfr. Col. 3:5-8; 1 Cor. 9:25-27) 

The second role of suffering is to 
conform the Christian more and more 
to Christ, whose life he lives. God has 
called us to be conformed to the image 
of his Son, the Risen Lord of Glory. 
The Holy Spirit who was given to 
us at baptism testifies to our spirits 
that we are God's children and fellow- 
heirs with Christ. But we enter into 
the inheritance, we are conformed to 
the glorious Christ only on condition 
that we have been conformed to the 
suffering Christ, "if we suffer together 
with him, in order that we might be 
glorified along with him" (Rom. 

Finally, the sufferings of the Chris- 
tian have a reparative and apostolic 
function. Suffering in his mystical 
members, Christ, the head of the 
Church, carries on his saving work, 
building up his Church and imparting 
to souls the fruits of the Passion and 
death he endured in his own flesh. So 
the imprisoned Apostle is full of joy, 
"because now I am filling up in my 
turn what is lacking of the sufferings 
of Christ in my flesh, for his body 
which is the Church" (Col. 1:24). 
In his last letter Paul, who knows that 
martyrdom awaits him, writes to Tim- 
othy: "For the sake of the elect I am 
suffering much, in order that they too 
may attain the salvation that is in 
Christ Jesus together with eternal 
glory. This saying is true: if we suf- 
fer with him, we shall be brought to 
life with him; if we endure, we shall 
reign with him" (2 Tim. 2:10 f). 


That they might be inspired and en- 
couraged to fulfill the vocation and 
apostolate that was given to them at 
baptism, when they were united to 
Christ in his death -resurrection, St. 
Paul often exhorts his converts to 
meditate on the historical passion of 
our Blessed Lord. For instance he re- 
minds the Philippians, who were un- 
dergoing persecution, that suffering is 
a mark of God's favor: "For you have 
been given the favor on Christ's be- 
half, not only to believe in him but 
also to suffer for him" (Phil. 1:29). 
And he exhorts them to live in har- 
mony and charity, avoiding vanity and 
pride which are the sources of divi- 
sion and contention. They should love 
one another, in humility esteeming 
others as their superiors, seeking al- 
ways to promote the common good 
and never their selfish interests. They 
should cultivate that attitude of hum- 
ble service and unselfish charity which 
is proper to Christians, who have been 
incorporated into Christ Jesus. And 
the motive of their life of patient suf- 
fering and constant virtue must be 
Christ suffering: "Have this mind in 
you which was also in Christ Jesus, 
who, although he is God by nature, 
did not grasp avidly at being treated 
on an equality with God, but on the 
contrary, emptied himself, assuming 
the form of a slave, becoming like 
men. Indeed, when he had become 
man, he humbled himself, being obe- 
dient unto death, even to death on 
the cross" (Phil. 2:5-8). 

Autumn, 1964 



In the New Testament we find both 
a devotional and a doctrinal appeal to 
the Sacred Passion. At times the Chris- 
tian is exhorted to contemplate his 
model, the suffering Christ: "Consider 
him who endured such hostility against 
himself from sinners, so that you may 
not grow weary and fainthearted" 
(Hb. 12:3). But far more often the 
appeal is to that deepest reality of 
Christian life, the identity of Christ 

and Christian in life, vocation and I 
destiny. For by his baptism the Chris- 
tian has been incorporated into the 
very passion-resurrection of Christ. 


1 Alfred Wikenhauser, Die Christus- 
mystik Des Apostels Paulus, Herder, 
1956, p. 74. 

2 Lucien Cerfaux, he Chretien dans la 
theologie paulinienne, Paris, 1962, p. 304. 

3 Ibid., p. 304 f. 


Vocation today means renunciation. It means unpopu- 
larity; it means sacrifice. It means preferring the interior 
to the exterior life; it means choosing an austere and 
constant perfection instead of a comfortable and insignifi- 
cant mediocrity. It means the capacity to heed the implor- 
ing voices of the world of innocent souls, to those who 
suffer, who have no peace, no comfort, no guidance, no 
love. It means to still the flattering, soft voices of pleasure 
and selfishness. It means to understand the hard but stu- 
pendous mission of the Church, now more than ever 
engaged in teaching man his true nature, his end, his fate, 
and in revealing to faithful souls the immense, the in- 
effable riches of the charity of Christ. 

(On Seminaries and Vocations) 


The Passionist 


<St zLaul of the Ltoss 

Translated by 




Physiognomy of a spirituality — Leader 
of a Confraternity — Absorbed in God 
— Rigours of penitence — Generosity 
toward all — Teacher among a circle of 
friends — "A born Saint!" 

1 he title (of this Chapter) is not 
rhetorical, and is suggested, one might 
even say imposed, by an accumulation 
of evidence of indisputable value. 
Since it treats of matters that our mod- 
ern mentality does not easily justify, 
we would willingly dispense with nar- 
rating it, if we were not convinced that 
omitting it might suggest that there 
had been a sudden pause in Paul's 
spiritual evolution, thus distorting the 
perspective, and leading into error 
those who are unaware that sanctity 
fits into the ordinary circumstances of 

So in order to understand what was 
taking place, one needs to study Paul 
through the "Light" which now illu- 
minates his soul and motivates his at- 
titudes, especially from the moment 
that Grace possessed him, polarizing 

Autumn, 1964 

his every energy in quite another di- 
rection from that generally followed 
by young men of his age and social 
level. Except in the context of that 
guiding Light, it would be presump- 
tuous to pretend to understand him, 
and one would likely commit the in- 
justice of considering him a bigot, if 
not actually the victim of a religious 

Certainly under the relentless rays of 
that Light, our Saint responds, as he 
is able, that is to say, in the manner 
permitted him by a temperament 
modelled on the spiritual formation 
usual in good Italian Families of the 
early 18th Century, in harmony with 
the pious practices of that epoch, and 
according to a plan of life sincerely 
devoted to God, if somewhat at vari- 
ance with modern religious psychology. 
One remembers, among other things, 
that Anna Maria Danei, like most 
mothers, quieted her children with 
stories, sometimes telling them of the 
old hermits, who were esteemed by 
the faithful as outstanding champions 
of the faith and heroic incarnations of 
evangelical renunciation. 

This much granted, we limit our- 
selves to co-ordinating the testimony of 


relatives and friends in regard to the 
Saint's new way of life. Because one 
tends to color sketches of the Saints to 
suit preconceived notions, we oblige 
ourselves to follow scrupulously the 
data passed on to us, even if the end 
result is a rather arid account. 

IN the parish of Santa Maria Paul's 
piety was well-known and he was 
so admired in the district that he was 
elected "Prior" (a title then given to 
leaders in lay groups) of the Con- 
fraternity at the local Oratory of St. 
Anthony. The Saint accepted and up- 
held his position with honor, attending 
punctually to the duties of his office, 
and delivering to his associates well 
prepared discourses on Feast Days. 1 
The success of this apostolic work was 
all he could wish for, especially when 
he was able to add to it catechism 
classes, heard with profit even by 
adults. 2 Then, to further extend his 
service of the Church, he begged on 
bended knee of the Parish priest to 
allow him to wash the Altar linens. 3 
The better to understand his spirit- 
ual fervor, we prefer to surprise him 
in his dialogue with God. He was 
not working at this time and those 
who wished to speak with him had to 
seek him in one or other of the 
Churches of Castellazzo. 4 In the 
Church of San Martino he was accus- 
tomed to remain "kneeling and im- 
mobile for many hours." 5 Perhaps in 
that very Church — where some of his 
relatives were entombed — he some- 
times, in the company of a friend, un- 
covered the tombs, and contemplating 

"those fetid corpses and dry bones ..." 
meditated on the frailty of life. 6 In 
the little Church of the Capuchins he 
was seen for many years serving the 
masses of the Fathers. 7 

A little later he was to confide that 
at the period under discussion he dedi- 
cated to prayer not less than seven 
hours in the course of each day and 
night. 8 He approached the Sacraments 
three times each week, and he began to 
feel a singular "hunger for Holy Com- 
munion, and for suffering." 9 

He celebrated festival days with par- 
ticular intensity. He arose very early, 
fulfilled his duties as Prior at the 
Oratory, and then went to the Church 
of San Carlo where he stayed "at least 
five hours" on his knees before the 
Blessed Sacrament exposed. He re- 
turned home for dinner and then re- 
turned to the Church for Vespers. 
These finished, he would take some 
recreation in the open air with friends, 
at the same time taking occasion to 
discuss with them the teachings of 
God. The Sunday afternoon walk con- 
cluded with a visit to the Church of 
the Capuchins, where Paul remained 
in prayer for another hour before re- 
turning home. 10 

IN the morning Teresa sometimes 
finds his bed intact and once, hav- 
ing asked him where he had slept, 
she receives no other reply than an 
evasive shake of his head. But soon 
she notices that above in the granary, 
where many times she has seen him 
ascend with John Baptist, "there are 
some tiles and a Crucifix, and I be- 


The Passionist 

lieve," continues the sister, "that they 
both slept there on the bare tables, 
using the tiles as pillows, and perform- 
ing other penances . . " 11 

She in fact notices also that Paul — 
always in the company of his brother 
— "two or three hours before daybreak 
rises to close himself in a small room 
to pray." 12 Once Anna Maria, crying, 
confides to her daughter (Teresa) 
"that she had heard that they were 
making use of a discipline;" 13 and 
one day even Luchino surprises them 
while they are furiously beating them- 
selves with a strange scourge, com- 
posed of "pieces of the heels of 
shoes." Horrified, he cries out to 
them asking if they are trying to kill 
themselves. 14 

It is probable that it was a Friday, 
because also on this day, in memory of 
the Passion, Paul used to quench his 
thirst at table from a small gourd flask 
full of gall mixed with vinegar. Of 
this fact, observed by the family, 
Teresa furnishes precious details. 

One day she saw him return home 
with the gall-bladder of an ox and 
having asked him what he intended to 
do with it, she received no answer. But 
very much later the young woman by 
chance discovered the little vessel in 
which her brother kept the gall: hav- 
ing knocked against it with the broom, 
the vessel broke and from the frag- 
ments emanated a smell which spread 
through the room and was noticed 
even by the others, not excluding the 
paternal aunt, Sister Rosa Maria, to 
whom Teresa brought a fragment. 15 

It was also noticed at home that 
Paul no longer relished the Muscatel 
wine, which he had always liked very 
much. 16 What hadn't been noticed, 
however — and this fact should not be 
passed over in silence — is that some 
time earlier he had been unable to re- 
sist the temptation to sample some of 
it despite his determination to the con- 
trary: and a little later while praying 
he was seized with remorse and there- 
upon took a vow to abstain from it ex- 
cept when it would be truly indispen- 
sable. Later at Rome his vow was 
commuted. 17 

Always on Friday during meals 
"he is moved to tears," and 
often asks his bread of Teresa for the 
love of God, although he was the sole 
heir to the properties of their Uncle 
Christoro and could administer them 
freely. 18 

It is pleasing to note, however, that 
this detachment on his part blossomed 
into a generosity with others, including 
his family, that was truly providential 
for them. Teresa surprised him one 
day on his knees while offering some- 
thing to a poor woman; and his urge 
to divest himself of everything for the 
love of God reaches such a point that 
even his gentle mother, Anna Maria, 
thinks it her duty to admonish him, 
fearing that her son, one day or an- 
other, will return home stripped of 
everything he could call his own. 19 

In the same strain his sister re- 
counts that after the death of their 
uncle, the executors of the estate, hav- 

Autumn, 1964 


ing to provide a new garment for Paul, 
were asked by him to have it made of 
"carisello," a certain coarse cloth, one 
of the cheapest wools. 20 

Shortly thereafter Luchino found 
himself still in financial difficulty and 
Paul, to help him, did not hesitate to 
pawn his clothes: 21 his friend Filippo 
Damele saw him that day return from 
Alessandria carrying only a jacket." 22 
He could not remain indifferent to his 
father's needs: in fact his strong and 
gentle affection for both his parents 
was confused with veneration, so much 
so that he would never leave Castel- 
lazzo or even only leave the house 
without their blessing. 23 

Paul, although following his con- 
templative vocation to a particu- 
larly high degree, does not nevertheless 
resist the impulse to engage whole- 
heartedly in those apostolates per- 
mitted to a young laymen, nor to give 
vent to this Light within him by en- 
couraging others to do so. 

He has the gift of knowing how to 
reconcile contemplative practices with 
an active life: in Signor Danei of to- 
day we foresee the Padre Paolo of to- 
morrow; and in this process of grad- 
ual and homogeneous maturing of his 
ideal, without loss and without change 
of course, is realized the dictum 
"... ma jus est contemplata aliis tra- 
dere, quam solum contemplari . . ." 24 

We cannot otherwise explain the 
wide and responsive circle of friends 
which he attracts with his indisputable 


prestige. Among them figure names 
prominent in the ancient aristocracy 
of Gamondio, (i.e., Castellazzo) suchl 
as Gasti, Gambarotta, Gaffori, Pellati, 
Trotti, Dolchi, Moccagatta . . . some of 
whom became devout. 25 With them 
Paul, without noticing it and with thei 
best grace in the world, has his first! 
experiences as "spiritual teacher:" 26 he* 
arrives at a point where he is holding: 
instructions in spiritual theology, as a 
witness assures us, who from then on 
admired his profound knowledge of 
the works of De Sales, 27 confirming 
what others say about the studies cul- 
tivated by Paul during his prolonged 
residence in Castellazzo. 28 

Teresa informs us that she always 
knew him to be — to quote her — "very 
adverse to women": he didn't look at 
them or converse with them without 
necessity, rather avoiding them "like a 
fire." 29 Perhaps she did not express 
herself well, making one believe that 
the Saint was something of a misogy- 
nist, whereas his true character was 
that of an ascetic and an apostle. At 
the proper times and places he showed 
in fact that he was master of himself 
and of situations involving women. 
Among other occasions he once 
brought to the family home two Prot- 
estant women of French origin, one of 
whom he converted and for whom he 
found a home in the pious institute 
of ST. martha in Alessandria. 30 

On the other hand, the Saint had 
good reasons to be cautious and some- 
times even rude. Some immodest 
women, as if obsessed, went so far as 

The Passionist 

to "molest him": by one he was even 
solicited while in Church; and it 
seems that another among the crowd, 
profiting from the confusion, had the 
temerity to do the same." 31 

AT that time the town had a popu- 
lation of about four thousand 
inhabitants, 32 and was probably even 
more quiet than it is today, especially 
during certain hours of the day, when 
the adults worked in the fields and 
orchards outside the town, and the 
children were free to romp in the al- 
most deserted squares or to sit there 
together and talk. Suddenly, Paul 
would be among them. He showed 
interest in their conversation and even 
admonished some impertinent ones. 
They all felt his moral superiority in 
an irresistible way, so much so, "they 
were awed by his presence." 33 

It seems that they were struck, above 
all, by his appearance: he was tall, 
slender, with a vivacious glance, luxu- 
rient beard, robust voice and casual 
attire; he walked with his eyes lowered 
and his hands crossed. 34 A singular 
figure for a young person; which, how- 
ever, instead of appearing strange to 
the town sceptics, impressed them 
deeply, for they knew what energy lay 
concealed under those outward appear- 
ances, and what forceful convictions 
had inspired his uncommon way of 

Moreover, his friend Sardi informs 
us that Paul was always affable and 
polite, grateful towards those who 
were his benefactors, and sincere in his 

speech and behavior; he does not re- 
member anyone in the town speaking 
badly of him. 35 In spite of this al- 
most universal esteem there were not 
lacking, even at Castellazzo, urchins 
who, resisting every influence of the 
Saint, found pleasure in molesting 
him. 36 Since these were only children, 
the fact is not important. 

Paul won the people because, in 
addition to the other remarkable 
qualities people noted in him, he was 
beginning to be credited with the gift 
of miracles, as some women experi- 
enced who knelt in the street when 
he was passing, offering him their sick 
babies, because he, by making the sign 
of the cross on them, cured them. 37 
Moreover, one could not but be grate- 
ful to him who, besides assisting the 
sick, took the place of those who 
loathed the duty of removing corpses 
which no one dared to touch. 38 

This public opinion, sincerely favor- 
able to the Saint, many years later re- 
ceived from him a singular confirma- 
tion: "When I was a boy, I was a 
good boy. I wish to God that I were 
now as I was then: I say it to my con- 
fusion!" 39 

At this time Paul was moving like a 
castaway in a sea of graces; and he 
could hardly contain his interior fer- 
vour when on 23rd April 1719 Mon- 
signor Gattinara, Bishop of Alessan- 
dria, conferred on him the Sacrament 
of Confirmation in the church of Santa 
Maria. 40 

It was probably in those days of re- 

Autumn, 1964 


newed Pentecost, that the young Sardi 
notices "him giving vent to his loving 
feelings towards God . . ." 41 : and by 
this time "the public opinion of Paul 
— testifies another friend — said that he 
was a born saint . . . ," 42 

Anyone today who raises doubts as 
to the value of evidence so spontaneous 
and categoric, ignores the fact that 
God is free to favor certain souls in 
forms which the believer accepts in 
faith, and which the historian has the 
duty to give in evidence, so that all 
may at least glimpse the mysterious 
higher resources of the human soul. 





Continued Uncertainty — Apparition of 
the Virgin — Painful Omens — Interior 
Struggles — The Great Enlightenment. 

The descent into the "City of Sad- 
ness" (reference is here made to 
a mystical experience spoken of in the 
previous Chapter) was a grace, be- 
cause the glimpse of the Inferno was 
an experience no less enlightening and 
revealing than the other (visions) that 
were orienting his life. 1 

His was an uncommon life, in which 
unexplored paths in the spiritual realm 
would be opened to him, and in which 
he would behold superhuman horizons. 
Only exceptionally favored mystics, 
consequently, would be able to guide 
him along those paths; only extra- 
ordinary communications would be 


able to sustain him in pursuing those 

Looking back, we rmrt recall that 
period, not easily definable, that 
stretches from his first inspiration at 
the little Church of Sestri, onward to 
the more decisive one of 1720. 

It seems that the "inspiration to 
wear a poor black tunic 2 dates back 
to 1717 3 ; but it is not certain if it 
was before or after Paul rejoined his 
family at Castellazzo. 

The impulse to lead a solitary life 
remained as alive as the idea of the 
penitential tunic; but as to the rest 
Paul did not see clearly. 4 He under- 
stood only after a singular intervention 
of the Virgin, who appeared to him 
while he was travelling, and, uncertain 
of the vocation he should follow, he 
was considering whether he should en- 
ter some Religious Order. She was 
"very beautiful" and the young man, 
feeling her presence, did not have the 
courage to gaze upon her face. She 
was of inexpressible maternal grace, 
dressed in black, with the "sign" of 
the Passion on her breast. 5 "Son," she 
said, "do you see how I am dressed 
in mourning? This is for the most 
sorrowful Passion of my beloved son 
Jesus. Thus you must be clothed, and 
you must found a Congregation in 
which one dresses in this manner, 
where one lives in continual mourning 
for the Passion and Death of my dear 
Son." 6 

But if to found a new Institute was 
much more arduous than to embrace 
one already in existence, the founda- 

The Passionist 

tion of the one indicated by the Virgin 
appeared to the Saint to be humanly 
impracticable: for the words of Mary 
expressed an invitation to an existence 
devoted to heroism, and Paul under- 
stood it only later in the light of locu- 
tions which progressively disposed him 
to accept the divine plan. 

"Ostendam tibi quanta oporteat pro 
nomine meo pari! "...he heard re- 
peatedly interiorly. 7 And so he opened 
his heart in the presence of the Blessed 
Sacrament, but he received no other 
reply save the warning: "Son, he who 
draws near to me, draws near to 
thorns!" 8 One day, absorbed in prayer, 
he saw an angel coming toward him 
with a cross of gold, and at the same 
time God gave him to understand that 
he must become "another Job." 9 There 
was also shown a scourge with seven 
golden thongs, at the extremity of 
which was written the word "love." 10 

The need to take advice prompted 
him to unburden himself to one 
who would understand — in this case 
to a certain Servant of God, a nun of 
Alessandria, who used to repeat to 
him: "Signor Paolo, God makes me 
understand that He wishes great things 
from you." 11 Thus the youth had the 
encouragement of Sister Giovanna Bat- 
tista Solimani, and to her, in turn, he 
foretold that he would found a new 
Religious Institute. 12 

He spent about two and a half 
years in praying and waiting, years of 
interior inspirations and invitations. 
At Castellazzo there were those who 
could not understand why Paul did 

not dedicate himself to some definite 
apostolate; but perhaps they did not 
understand how intense was his in- 
terior effort towards spiritual maturity, 
nor that he was enduring distressing 
hours of uncertainty and struggle. Hu- 
manly speaking, what he foresaw was 
not encouraging. The mystery of a 
future filled with the unknown some- 
times terrified him. Therefore, before 
he is ready to take a step, he must 
see more clearly, since it is so easy to 
deceive oneself. It is necessary to re- 
flect and to subject to the judgment of 
others every inner voice and every 
singular fact that can lead to some- 
thing higher. But in the end the light 
— before uncertain, veiled, interrupted 
— becomes alive, radiant, dissipating 
every cloud and soothing every anxiety. 

IT is the summer of 1720. The plain 
of Alessandria is inundated with 
sunlight, while the countryside rejoices 
in the songs of the reapers who bran- 
dish their scythes from the first day- 
light hours. 

Paul also has arisen early, and while 
wending his way to the little Church 
of the Capuchins, skirting the Castle of 
the Spinola and going along the street 
which leads to the Monastery, he is 
able to see the distant fields. 

That day his Holy Communion is 
accompanied by so singular a recol- 
lection that, while returning home, he 
is oblivious to all about him: "Along 
the street," he was later to recount, "I 
went absorbed in prayer." Choosing 
the shortest way, he leaves the Piazza 
San Carlo, crosses the centre (of town) 

Autumn, 1964 


and in ten minutes enters the ancient 
street of the Corazza. 13 He is on the 
point of turning from that street to- 
wards his home, when suddenly he is 
overcome by a powerful impulse of 
grace. His hour has arrived: if out- 
side, in the countryside and in the 
town, the sun is making, as it were, a 
festival of light, it is the SUN ITSELF 
that he seems to be receiving in his 
soul, and all other things around him 
are dimmed by its brilliance, and fade 
out. We leave to him to narrate what 
followed : 

"I was lifted up in God in pro- 
found recollection; all things were 
forgiven me; and a very great inner 
sweetness was mine; at the same time 
I saw myself in spirit clothed with a 
long black tunic, with a white cross on 
the breast and under it was written the 
most holy name of Jesus in white let- 
ters, and in this instant I heard these 
words: "This is the sign of how pure 
and sincere must be the heart that 
bears engraved on it the most holy 
name of Jesus." And I, seeing and 
hearing this, began to weep, though a 
little later I ceased (to weep). 14 

WE do not know how long the 
ecstasy lasted; perhaps only for 
a few moments; and it was at an hour 
when usually the sunny and dusty, nar- 
row street was deserted. 15 Therefore, 
there was no one to witness what oc- 
curred, and in any case no one would 
have understood what was going on, 
for it was in the interior of his soul. 
Another few steps and he crosses Via 
Garibaldi; then the welcome shade 

of the Vicolo Daneo, the narrow pas- 
sage leading into his home, receives 
and conceals the young ecstatic. 

But this veritable tempest of light 
has not yet ceased. "After a short 
time," our Saint continues, "I saw a 
spirit offering me the holy tunic with 
the most holy name of Jesus, and the 
white cross . . . ; and I with jubilation 
of heart embrace it. He who reads this 
must know . . . that I did not see a 
corporeal form, like a human figure, 
no, but in God." 16 

He did not 'see'; nor was the vision 
imaginary, because the presence of the 
Virgin who handed him the habit, was 
felt by him only with a very strong in- 
terior light, free from every sensible 
image, as Paul later, before burning 
his intimate memoirs, will explain to 
Father John Mary. 17 And the eminent- 
ly intellectual character of the vision 
emerges even more clearly from the 
confidence he was to make many years 
later to Rosa Calabresi, to whom he 
made clear that he was praying "com- 
pletely absorbed in God," and that "in 
spirit" the Madonna appeared to him 
and offered him the habit with the 
sign, including the little white cross 
with the name of Jesus — (actually the 
word "Jesu" is what he saw). "In 
that instant," concludes the witness, 
"Paul found himself clothed in the 
aforesaid habit." 18 

The particular Latin ending of the 
name Jesus, which he saw in the 
earlier visions, could have suggested 
to the Saint that the revelation was as 
yet incomplete, as later he was con- 


The Passionist 

vinced by another vision, in which "he 
found himself adding to the SIGN 
which he wore on his breast, the other 
two words: "Christi Passio." 19 

Consequently, habit and sign 
"are from above; man has noth- 
ing to do with it." 20 Both were to 
constitute the attire of the members of 
the Institute 21 which Paul from now on, 
with even more intense fervour, will 
set about founding, surmounting the 
obstacles one after another, in the now 
unshakeable certainty of a divine mis- 
sion. 22 

Thus the ancient Gamondio (i.e., 
Castellazzo) is associated with the 
origins of the new Congregation, 
which was born between the Summer 
and the Autumn of 1720, against the 
background of its towers and alongs its 
solitary streets, silent as cloisters. 


(Abbreviations: POR — Ordinary Process 
of Rome; PAR — Apostolic Process of 
Rome; PA — Ordinary Process of Alex- 
andria; POV — Ordinary Process of Vet- 
tralla; GACP — General Archives, Con- 
gregation of the Passion.) 


1 Father John May, POV. 110. "In 
the records of the Confraternity of St. 
Anthony, besides a description of this 
place, there is also one of Signor Paolo 
Francesco Danei. . . . And it is held by 
tradition among his old contemporaries 
that he was elected "Prior" of the above 
mentioned group ..." (Report of the 
Archpriest Don Panizza, in AGCP. ) 

2 Giuseppe Danei, PA 183; Teresa 

Danei, PA 130-v; P. John Mary, POV 

3 Brother Bartholomew, POR 2357 v. 

4 Giuseppe Dani, PA 174v; Filippo 
Damele, PA 289-v; F. A. Capriata PA 
202; Br. Francesco, POR 737v. 

5 N. Canefri, PA l44v. 
6 Br. Bartholomew, POR 2314, cf. 
Father John Mary, POV 110. 
7 F. A. Capriata, PA 209v. 

8 Father John Mary, POV 107v; F. 
Pieri, POR 546. 

9 Father John Mary, POV lllv. 

10 Father John Mary, POV 107v-8. 

11 Teresa Danei, PA 116. 

12 Teresa Danei, PA 119v. 
is lb. 

14 Teresa Danei, PA 129. 

15 Teresa Danei, PA 119v-20; 128v-9; 
Antonio Danei, PA 71v; M. G. Venturi, 
PO. 74. 

16 Teresa Danei, PA 132v; Brother 
Bartholomew, POR 2 381 v. A "vine- 
trellis," and fruit trees, still thriving are 
in the courtyard of the house. 

17 "Depos. extr-prov." of Father 
Thomas of the Crucified, written in 1767 
cons, in GACP. 

18 Teresa Danei, PA 120. 

19 Teresa Danei, PA 120. 
*> lb. 

21 lb. 

22 Filippo Damele, PA 296v. 

23 Teresa Danei, PA 129v. cf. Docu- 
ments of Father Fulgentius, in GACP. 

24 St. Thomas, "Summa Theologiae," 
p. II-IIae, q. 188, a. 6 c. 

25 F. A. Capriata, PA 213. Brother 
Alexis Gasti, Capuchin lay-brother, "as 
a secular belonged to that enthusiastic 
group of young men, which St. Paul of 
the Cross, between 1710(?) and 1720, at 
Castellazzo, drew to the service of God 
and to acts of piety and penitence. Hav- 

Autumn, 1964 


ing entered our Order, he lived in the 
most austere simplicity and died with the 
reputation of a saint on the 6th of Jan- 
uary 1770 in the Monastery of Castel- 
lazzo ..." (Padre Crescenzio da Car- 
tosio, O.F.M.Cap. "The Capuchines of 
the Province of Alessandria" Vol. II 
Biographies, Tortona, 1957. p. 228) cf. 
F. A. Capriata, ib. 202 v-3, 210, 213; Fr. 
John Mary, POV 108. 

26 F. A. Capriata, PA 202v. 

27 F. A. Capriata, PA 202v-3. 
218 P. G. Giacinto, PO 4l4v. 

29 Teresa Danei, PA 126v-7. 

30 Ib. 

31 Father John Mary POV 413. 

32 P. Sardi, PA 246v. 

33 Father John Mary, POV 108. 

34 P. Sardi, PA 247; Father John 
Mary, POV 110.— "He confided to me 
that he neglected himself, going for some 
time without trimming his beard or nails 
and neither did he wear a tie about his 
neck. . . ." (Fr. John Mary, POV 413). 

35 P. Sardi, PA 248. 

36 Declaration signed with a cross 
( ►£< ) by Sister Angel Nebbia, lay sister 
of the Convent of Augustinians of Cas- 
tellazzo, dated 26th August, 1777, in 

37 Documents of Father Fulgentius in 

3 «Fr. John Mary, POV 110; PAR 
235-v; P. Sardi, PA 225. 

39 Brother Bartholomew, POR 815v. 

40 Giuseppe Danei, PA 182; P. Sardi, 
PA 225; Teresa Danei, PA 126v; cf. 
PA 320v and I Summarium, p. 54 §57; 
B (1928), p. 120 sg.— A certain Andrea 
Milani was godfather. At that time the 
Bishop of Alessandria administered Con- 
firmation when he went to the towns of 
the Diocese for the pastoral visit. He 
went to Castellazzo in 1699 and in 1709, 

that is to say at the time the Danei fam- 
ily was still absent. The following pas- 
toral visit took place in 1719, the year 
in which he profited by the occasion to 
receive the Sacrament. The delay is also 
explained however by observing that the 
Danei family, moving left and right, was 
waiting continuously the opportune mo- 
ment to re-enter Castellazzo and by the 
circumstances unfortunately, they were 
obliged to put it off from one year to an- 
other before fulfilling the plan. 


1 "In Castellazzo" testifies Antonio 
Danei, "before he dressed as a hermit, 
one night when he was ill, he was taken 
by the hand by an angel and taken to 
Hell, where he saw the pains of the 
damned, as he himself later related." 
(PA 71v Cf. ib. 71v-72). 

2 L IV, p. 217. 

3 "In short, in order not to expound 
too much at length, I will tell how long 
I had in my heart these holy desires and 
inspirations before the great enlighten- 
ment. For sure I cannot say, because I 
didn't take note of it, but I would say 
more or less: about 2V2 years. Then 
this summer passed (i.e. of 1720)" (L 
IV p. 218). 

4 Father John Mary, POV 122-v. 

5 R. Calabresi, POR 1999v. It is not 
easy to place this vision chronologically 
because in it the "sign" with the com- 
plete inscription is already spoken of; 
for this reason it would seem to be the 
last had by the Saint, as is very prob- 
able. However, the fact that the Madon- 
na appeared to him to enlighten him 
about his vocation and therefore to re- 
ject all ideas of entering some religious 
Order already founded, induces one to 
believe that the vision was prior to 1720, 


The Passionist 

and precisely prior to that one he had in 
the Street of the Corazza when, as he 
writes elsewhere (L IV, p. 218) — he had 
already had the inspiration "to gather 
companions," that is to say, to found a 
new Institute. It is probable that Signora 
Calabresi — and perhaps even the Saint — 
in so expressing herself, was blending 
into a single one, the elements which 
instead relate to various visions of the 
Madonna. Incidentally, we can under- 
stand better, reflecting that Paul on 2nd 
August, 1741, in a letter to Don Cerruti 
describes the "sign" "according to the 
light I received when I was about twenty- 
three years old, as you, Reverend Father, 
know well." (L II, p. 272 sg.) There- 
fore we must date it back to 1718 or 

6 R. Calabresi, POR 1999v. 

7 Father John Mary, POV 297v. We 
cannot affirm with certainty whether the 
Saint had this and the following com- 
munication precisely at this time; nor 
can we exclude that he had them even 

8 lb. 

9 lb. 

10 Teresa Danei, PA 120v; Giuseppe 
Danei, PA 182 v; L IV, p. 219. 

11 Father John Mary, POV 122-v. 

12 G. Musso, "A Mystic of the 18th 
Century," Genoa, I960, p. 59. "Also 
the Founder of the Discalced Clerics of 
the Passion of Jesus Christ, Pauli (sic) 
held the Servant of God in high esteem, 
because being still in Genoa dressed in 
the clerical habit(?) he went sometimes to 
Albaro to confer with her, and in turn 
they spoke of their plans to found their 
Institutes in the future, as was related 
to me by the Rev. Giacomo Solimano, 

brother of the foundress." (Don Cesare 
Fortunato Giudice, of Santa Margherita, 
Rapallo, Summarium, n. 17 §117. 

13 Antonio Danei, PA 72-v; Teresa 
Danei, PA 132v. Via dei Corazza is to- 
day called Via Cardinale Caselli. 

14 L IV, p. 218 sg., where one reads 
the entire narrative related by us, in- 
cluding the circumstance of the summer 
season and of the harvesting. 

15 Father John Mary in fact writes that 
in the Church of the Capuchines "he 
found himself for a long time absorbed 
in God — 'whether in the body or out of 
the body, God knows' — to tell it in his 
own words." Therefore it must have 
been late; the narrator in fact continues: 
"About midday, returning home and 
walking along and withdrawn . . ." "An- 
nals" 1720, f. 2v. 

16 L IV, p. 219. One notes that Paul 
receives the tunic from someone he does 
not name, but it was certainly the Virgin 
(P. G. Giacinto, PO 431) and it also 
seems God. (P. Sardi, PA 237-v). 

17 Before burning them, the Saint 
"when he arrived at the end, where he 
speaks of the vision he had of the Most 
Holy Madonna who presented him with 
the habit, told me that he did not see 
the Madonna but he felt her presence." 
(Dclaration of Fr. John Mary conserved 
in GACP). 

18 Rosa Calabresi, POR 2008v-9. 

19 Rosa Calabresi, POR 2009. Cf. 
PAR 2323-v. The distinct visions, in 
the course of which the inscription of 
the "sign" completes itself progressively, 
are also confirmed by Father John Mary, 
POV 126-v, who takes into account the 
explanations given by the Saint during 
the reading of the documents of Father 

Autumn, 1964 



on the 


AUGUST 17-21, 1964 

£ hey came from California and 
Newfoundland. They came from Flor- 
ida and British Columbia. They came 
from twenty States and nine Canadian 
Provinces. They came by plane and 
train, by bus and car. And by supper 
time on the evening of August 17, 
1964, 130 missionaries from four 
Redemptorist provinces and two Pas- 
sionist provinces filled St. Paul of the 
Cross Retreat House in Detroit and 
overflowed into the monastery. Every 
available room was taken. It was 
thought that this was the largest ex- 
clusive gathering of home missionaries 
in the history of the country. 

The occasion of the gathering was 
the Institute on the Renewal of the 
Parochial Mission, hosted by Holy 
Cross Province and conducted by Fa- 
ther Bernard Haring, C.SS.R. It was 
undoubtedly the reputation of Father 
Haring which was the magnet. Author 
of the monumental The Law of Christ, 
Father Haring has done more than any 
other modern theologian to re-orientate 
the teachings of moral theology. He is 
Professor of Systematic Moral Theol- 
ogy at the Academia Alfonsiana in 
Rome. In his capacity as Council 


Peritus he has been most influential, 
especially in the preliminary work on 
the schema on matrimony. As director 
of some thirty area missions in Europe, 
Fr. Haring brought to the Institute a 
wide experience in the aggiornamento 
of the parochial mission. 

Present for the Institute were 90 
Passionists, 40 Redemptorists, two 
Atonement Friars, two diocesan priests, 
and one Carmelite. Very Rev. James 
Patrick White, Provincial, headed the 
group from Holy Cross Province. St. 
Paul of the Cross Province was repre- 
sented by Very Rev. Gerard Rooney, 
Provincial, and twenty missionaries. In 
attendance was Very Rev. Bernard 
Johnson, C.SS.R., Provincial of the 
Yorktown Province. Directors of both 
Passionist Mission Bands were present, 
together with members of the Mission 
Committees. Co-ordinators for the In- 
stitute were Fathers Ignatius Bechtold 
and, Gregory J. Staniszewski. Very 
Rev. Bernard M. Coffey, rector of St. 
Paul's Monastery, was magnificent in 
his hospitality. 

The Institute opened at 8:00 p.m., 
August 17, with a welcoming talk 

The Passionist 

by Father James Patrick. Father Haring 
then gave the first of his twelve lec- 
tures. During the course of the five 
days he treated of the following topics: 
1) The Parochial Mission and the 
Kerygma of the Kingdom; 2) Personal 
and Communal Conversion; 3) The 
Morality of the Gospel and the Mis- 
sion Sermon; 4) The Paschal Mystery 
and the Eternal Truths; 5) The Litur- 
gical Renewal and Mission Preaching; 
6) Pastoral Theology, Praxis Confes- 
sarii, and the Parochial Mission. 

There were three lectures daily. Since 
these have been taped and are avail- 
able, it will not be necessary to com- 
ment on them. It will be of interest, 
however, to sum up some general posi- 
tions of Fr. Haring. 

The area mission is the answer to 
modern needs. A sociological survey 
of religious attitudes is an important 
preliminary to truly effective sermons. 
The parish is no longer the focal point 
of men's lives. We must take them in 
their total surroundings. A whole 
diocese or general area must be reached 
if there is to be a communal conver- 
sion. The mission in each parish 
should last at least two weeks for all, 
men and women together, even though 
two or three identical services are re- 
quired each day. "The importance of 
these truths demands enough time. 
There should be no bargain basement 
or discount house treatment of an 
event so important as a parochial mis- 

(1-r) : Very Rev. Fathers Bernard Haring, James P. White, Gerard Rooney, 
Bernard Johnson. 

Autumn, 1964 

Between Sessions. Talking it over. 

The parochial mission should be 
Christ-centered and positive. Its 
tone should be one of optimism and 
great joy. Threatening and thunder do 
not effect true internal conversion. The 
moral preaching of the mission must 
flow from the gospel and lead to love 
of God and neighbor. The Christian 
message of faith, hope, happiness, joy 
in the Lord, love of God and of neigh- 
bor, "These are your themes" (Tit. 

The traditional Passionist line-up 
of mission topics is quite adaptable to 
our modern mentality. But the ser- 
mons must reflect the positive content 
of Catholic truth. The sermon on Sal- 
vation, for instance, should show that 
the fullness of salvation flows from 

our baptism and the fruitful living of 
our committment to Christ made at our 
baptism. The morning meditations on 
the Passion are still meaningful. But 
again, the fruit of these talks should 
be a greater love of God, service of the 
neighbor in charity, a deeper devotion 
to the sacraments and to prayer. 

Perhaps the high point of the lec- 
tures was Fr. Haring's masterful treat- 
ment of the Sacrament of Matrimony 
on Thursday afternoon. Marriage was 
presented as a way of salvation, an ex- 
pression of mature love, as the service 
of life and the vocation to responsible 
parenthood. His outlines and sugges- 
tions for handling the traditional 
themes were eagerly received by the 


The Passionist 

Each lecture was followed by a 
question and discussion period. 
The assembly hall, very quiet and in- 
tense during the lecture, stirred into 
life as the Fathers directed their ques- 
tions to the speaker. The questions 
ranged far and wide over the field of 
mission practice, moral theology, the 
Council, confessional practice, educa- 
tion and seminaries, the spiritual life 
and religious life, racial problems, the 
liturgy, the modern Church. It was 
truly remarkable how Fr. Haring was 
master of the situation. Every ques- 
tion found him versed in the subject, 
decisive and practical in his solution. 
Some one remarked, "Almost anyone 
can prepare a series of lectures. Fr. 
Haring' s true stature is seen in his 
expert handling of such varied ques- 

Between sessions and even during 
meals groups of priests could be seen 
engaged in animated discussion. The 
social hour each evening found the 

Fathers assembled for refreshments 
and further discussion. Many re- 
marked that the Institute was all the 
more helpful because of the associa- 
tion of Passionists and Redemptorists 
and the interchange of ideas and ex- 

A liturgical emphasis colored the 
Institute. Each morning at 8:30 
Fr. Haring was celebrant of the public 
participation mass. Under Fr. Al- 
phonse Engler's expert guidance, the 
group quickly learned the various 
psalms and hymns. Father Paul Boyle 
was lector. The homily was delivered 
by Fr. Haring. All felt that this mass 
each day was indeed "a sign of unity, 
a bond of charity." 

On Thursday evening a Bible Vigil 
was presented on the theme, The 
Word of God. Father Bartholomew 
Adler, C.P., was celebrant. The hom- 
ilies were given by Fathers John Spicer, 
C.SS.R., Pius Leabel, C.P., and Ste- 

Very Rev. Flavian Dougherty and Father Haring. 

Autumn, 1964 


Father Haring in action, (notice clock) 

phen Paul Kenney, C.P. Again, Fr. 
Alphonse directed the music. 

Present for the Institute was Fr 
Edward Boyce, C.SS.R., director of 
the Essex County Area Mission. This 
will be the first area mission ever con- 
ducted in English. Fr. Boyce explained 
the planning and procedure of the 
mission in a talk on Wednesday after- 
noon. Wednesday evening found vari- 
ous groups meeting for special mission 

discussions. At the Passionist meeting 
Fr. Dominic Grande explained the 
series of sermons approved by the Mis- 
sion Committee of St. Paul of the 
Cross Province. 

The Institute closed at noon on Fri- 
day, August 21. The departing mis- 
sionaries were loud in their praise of 
Institute. And they expressed hopes 
that a sequel might be arranged in 

When men are animated by the charity of Christ, 
they feel united, and the needs, sufferings and joys 
of others are felt as their own. 

Pope John XXIII 


The Passionist 

A Dedication 



Went Before 


Foundation in Fukuoka 

l\ new religious foundation, no mat- 
ter where in the wide world, is not 
something that just happens, like Top- 
sy. Despite our group experiences at 
our Japanese mother-foundation, Hi- 
barigaoka (now the convent and re- 
treat-house of the Passionist nuns), 
later at Mefu, Takarazuka, and then 
our one and only Japanese parish, 
Ikeda, all of us were quite sanguine 
about prospects in Fukuoka. We spoke 
of purchasing land as if all you had 
to do was to pick out your spot, write 
a check, and presto! you are in busi- 
ness. Actual property negotiations and 
the previous search for such property, 
covered a span of a good three years. 
Our early enthusiasm may been still- 
born, if we could have had a glimpse 
into the future. 

In the winter of I960, permission 
was received to make our second for- 

Autumn, 1964 

mal Passionist Japanese foundation on 
the south-western island of Kyushu, 
in the city of Fukuoka. The Bishop 
there, His Excellency, Dominic Fuka- 
hori, had been urgently inviting us for 
several years. Fukuoka, 420 miles 
southwest of Mefu, is the hub of the 
island of Kyushu. So our missionaries 
could fan out from that city for mis- 
sions and retreats throughout the whole 
of Kyushu and up into southern Hon- 
shu. We had even thought about send- 
ing our Japanese Major Seminarians to 
the Kyushu Interdiocesan Major Sem- 
inary situated in Fukuoka. This plan 
was later abandoned in favor of Tokyo, 
which is considered the rallying-point 
for the whole of Japan. 

Several sites were picked out as 
possibilities, and presented to the 
then Fr. Provincial, Very Rev. Walter 


Kaelin, C.P., on the occasion of his 
Visitation to Japan in April of I960. 
However, for various reasons, they 
did not pass his inspection. Four and 
a half years later we now see the wis- 
dom of his judgment. The search con- 
tinued. One drawback was the fact 
that the Passionists were practically an 
unknown entity in Fukuoka, and hence 
contacts were hard to establish. As 
anywhere, and even more so in Japan, 
the age-old adage rings ever fresh and 
new: it is not what you know, it is 
who you know. But we kept plodding, 
and eventually through trial and error 
settled upon our present location. 

Now we know, but then we did not, 
There were six separate owners with 
whom to joust singly. Wasn't there 

some mythological creature with a plu- 
rality of heads, with whom Hercules 
had to do battle? Every time he cut 
off one head another grew right back. 
That about describes our plight. Ne- 
gotiating with Japanese farmers is like 
leading a horse to water. But try to get 
them to sign! Elder brother, Ichihiro, 
way up in Hokkaido, a thousand miles 
away, expresses his disapproval at the 
last minute. Ichihiro has to be hunted 
up and capoled. This takes time. Then 
it is rice-planting season, or rice-har- 
vesting season. Or little Michiko is of 
marriageable age, and interminable 
jockeying back and forth transpires be- 
fore an economically suitable match is 
made for her by her parents. Every- 
thing stops to prepare for Michiko' s 

Fukuoka, Wooded Knoll Building Site, Before Grading 


The Passionist 



Retreat House From Chapel Side 

wedding, and Japanese wedding prepa- 
rations dwarf their U.S. counterparts. 

Even when the agreements are final- 
ly drawn up after countless cups 
of tea and price-haggling without sur- 
cease, the city officials and the county 
officials and the tax officials and the 
agricultural officials and the village of- 
ficials and a host of other officials, from 
the office-boy all the way up to the 
highest echelon have to be contacted, 
and miles of red-tape have to be un- 
snarled. These officials are not known 
for cut-and-dried efficiency. You wear 
holes in the floors of the various offices 
from shuffling your feet around day 
after day, while kept sitting on the 
hard benches. Do you wonder at the 
time-element until the last paper for 
the last little piece of property was 
finally signed and sealed and consigned 
to the other papers that had gradually 
grown mountain high? 

In the meantime, the spring of 1962 
to be exact, final plans were drawn 
up for the new building. Naturally 
there had been preliminary drafts with- 
out end and long discussions as a 
group. The bids were let out. The es- 

Autumn, 1964 

timates were astronomically high. The 
plans were gone over and shorn of 
non-essentials. Again bids were let out. 
Again not even close to our budget. 
More drastic shaving was done on the 
plans, and we squeezed in under the 
line. The contract was drawn up and 
signed in the presence of His Excel- 
lency, the Bishop. We all rejoiced over 
a cup of tea. 

By this time summer was upon us. 
Provincial elections were held, and 
Very Rev. James Patrick White, C.P., 
became our new Provincial Very Rev. 
Paul Placek, C.P., succeeded Very Rev. 
Fr. Matthew Vetter, C.P., as Superior 
in Japan. Hold everything! It was 
eventually decided that the heretofore 
plans for Fukuoka were too small. The 
budget was increased, and it was de- 
creed to build the new monastery-re- 
treat house as a complete unit right 
from the start. The Architect had to 
draw up a whole new set of plans. That 
took another six months. 

The ground-breaking ceremony was 
on a blustery, cold day in the mid- 
dle of February, 1963, with snow 
capping the nearby mountains. Now 


Exterior of Chapel 

we can relax and watch a building 
go up, we thought. But Mother Nature 
had other ideas, That year we had the 
rainiest season from early March until 
early July in the memory of any liv- 
ing Japanese. No cement could be 
poured, except for the bare funda- 
tions poured in late February. These 
kept staring us in the face. Our bull- 
dozed, elevated land started melting 
away and flowing down into the neigh- 
boring rice-paddies like a snow-ball 
when a cup of boiling water is poured 
over it. For a time we thought we 
would be run out of the country at the 
end of bamboo spears. In the middle 
of July honest-to-goodness construction 
actually got off the pad. 


Anybody who has any experience in 
building knows full well that you just 
cannot relax for an instant. No doubt 
it is the same in any country, but per- 
haps magnified much more in the Far 
East. We were fortunate in having two 
persons on our side. Very Rev. Paul 
Placek, C.P., our present superior, a 
builder in his own right, painstakingly 
checked every dot and dash in the 
plans and unflinchingly journeyed back 
and forth from Mefu to Fukuoka to 
keep a weathered eye on things. Father 
Leonard Kosatka, C.P., now a member 
of our community, is a master crafts- 
man and a talented negotiator. Father 
Leonard came down to Fukuoka in the 
first days of 1964 to be Johnny-on-the- 

The Passionist 

spot, and to insure not only a good 
job, but the very best job. Without his 
self-sacrificing attention to detail things 
may have turned out differently. As it 
is, the results far exceeded our most 
optimistic hopes. 

The architect and contractor have 
given us a beautiful and functional 
building. It is 11,700 square feet in 
size, cruciform in shape. The chapel 
forms the top of the cross. The second 
floor of the east wing is our separated 
monastery with our own private chapel 
and facilities. The first floor of the 
east wing and the entire west wing are 
reserved for retreatants. The wash- 
rooms, Japanese bath, dining-rooms, 
kitchen, laundry, heating area and ga- 

rage make up the stem of the cross. 
All the guests who came for the dedica- 
tion (close to 200), the large group of 
prisets who came for the priests' gath- 
ering the next day (75 of them), as 
also frequent visitors and the groups 
of priest-retreatants and lay- retreatants 
who have kept us intensely busy ever 
since, all are unanimous in their praise 
of our monastery- retreat house. They 
like the general design which preserves 
a distinct Japanese flavor. They like, 
especially, the chapel, the large meeting 
room and dining room, the individ- 
ual rooms and the verandas. Excluding 
the monastery section, we have twenty- 
five private rooms for retreatants. A 
batch of six straw-mat rooms can be 
united to make a large dormitory-style 

Retreat House From Entrance Side 

Autumn, 1964 


room that can handle another twenty- 
five, Japanese style. In fact we have 
already crammed sixty-five students in- 
to the house for a three day retreat. 
They were hanging from the rafters. 

ONE of the outstanding features of 
our Fukuoka monastery-retreat 
house is its magnificent setting and the 
glory of the sunsets viewed from here. 
The building nestles in the foothills 
of a rather high range of mountains. 
In fact the mountains are a continua- 
tion of our front yard. The view is 
stupendous. Japanese mountains are 
green all year round. We have seven 
acres of land, which is quite large in 
Japan. Little by little our grounds are 
being landscaped, depending on the 
money at hand. We own an acre on 
the hill immediately to the south of 
us (by the way, most all the monks 
and retreatants' windows face the ab- 
solutely uninhabited mountains to the 
south) . Later, when possible, we hope 
to build a pond, a grotto to Our 
Blessed Mother, and a rustic sturdy 
bridge in the valley connecting these 
two pieces of property. Then our long- 
range plans are to construct a ser- 
pentine Way of the Cross winding on 
up to the top of that hill, with a Cal- 
vary Group on top. This will be clearly 
visible from the private rooms of the 
house, with the mountains as back- 

Our private roads curls its way 
through a stand of pine trees on the 
north side of the property. From our 

north windows we can see the Major 
Seminary, only a few minutes away, 
and the nearby campus of the Fukuoka 
University. We can also catch a 
glimpse of the ocean (China Sea) 
which is about three miles to the west 
of us. We may as well confess that 
we have a road problem, as our only 
approach from the main road is by 
means of a narrow muddy road that 
cuts through the rice paddies. This 
problem enabled us to purchase the 
property for a much lower price. It 
assures us of privacy— the retreatants 
invariably say: "Once you get here, 
who is so foolhardy as to want to leave 
right away." But it is also difficult to 
traverse, especially in the rainy weather. 
And it rains a good half the time in 
Japan. However we feel sure that this 
problem will solve itself within the 
next year or two, as there is much de- 
velopment going on in the immediate 

This article started out to be merely 
a few words. But the Editor of The 
Passionist, in an unguarded moment, 
asked us about our new-born, and what 
fond, proud parents need any more 
encouragement? God grant, though 
Mary and Our Holy Founder, that 
much spiritual good will be accom- 
plished here on the Island of Kyushu 
through this our recently completed 
Fukuoka Passionist monastery-retreat 
house, which is under the Patronage of 
St. Joseph. Come and visit us some 


The Passionist 


New Rector in Detroit 

On September 24, 1964, Very Rev. 
James Busch, C.P., was installed as the 
new rector of St. Paul's Monastery, 
Detroit, Michigan. The former rector, 
Father Bernard Mary Coffey, who had 
resigned for reasons of health, was 
delegated by Father Provincial to pre- 
side at the ceremony. 

Father James was professed on July 
26, 1936 and made his studies at our 
monasteries in Detroit, Chicago and 
Louisville. He was ordained on Au- 
gust 10, 1942, and at the completion 
of the year of Sacred Eloquence in 
1944, was assigned to teach at the Pre- 
paratory Seminary in Normandy, Mis- 
souri. Father James did graduate work 

Autumn, 1964 

Very Rev. James Busch, C.P. 


at Loyola University, Chicago, earning 
his Master of Arts degree in 1946. 

From 1950 to 1954 Father James 
was assistant pastor at Holy Cross 
Church in Cincinnati. 1955 found Fa- 
ther James taking up residence at our 
monastery in Louisville, where he be- 
gan an extensive apostolate of missions 
and retreats. In 1961 he was appointed 
vicar in Detroit and in 1962 was a del- 
egate to the Provincial Chapter. In his 
capacity as rector in Detroit, Father 
James will head a Passionist communi- 
ty which comprises a large staff of 
missionaries, the brothers' postulancy, 
the first year of seminary college stud- 
ies, the pastoral year, St. Paul of the 
Cross Retreat House and St. Gemma's 

Fifty Years Professed 

On August 16, 1914, Conf raters 
Richard Hughes, Basil Killoran, Chris- 
topher Link and Matthias Coen pro- 
nounced their religious vows in the 
public chapel at Sacred Heart Retreat in 
Louisville. They had been together at 
the preparatory school in Chicago and 
entered the novitiate in 1913, the de- 
termining factor being, to quote one of 
them, that "we had graduated to long 

A class which ultimately numbered 
eleven students was then formed and 
together they studied classics in Chica- 
go (1914-1916), philosophy (1916- 
1918), spent a year in Kansas in first 
theology, and returned to Chicago in 
1919 where they remained until after 
Sacred Eloquence in 1923. 


Ordained on August 14, 1921 were 
Fathers Arthur Stuart, Joseph Gart- 
land, Angelo Hamilton, Linus Burke, 
Thomas Carter, Richard Hughes, Basil 
Killoran, Christopher Link, Matthias 
Coen, Raymond Waters and Bede Mur- 

Father Basil Killoran taught at the 
preparatory seminary for a short time 
and was later assistant pastor in St. 
Paul. From 1930-1932 he served as 
vice-master in Louisville. The years 
following found Father Basil on mis- 
sionary duty in Sierra Madre, Des 
Moines, and again in Louisville. He 
was appointed vicar in St. Paul in 1939. 
In the chapter of 1941 Father Basil 
was elected rector, serving in Sacra- 
mento from 1950-1956. He was first; 

Father Basil Killoran 

The Passionist 

superior at our foundation in San 
Miguel, 1961-1962. Besides his duties 
as superior, Father Basil has been 
actively engaged in preaching missions 
and retreats. 

Father Christopher Link 

Father Christopher Link spent some 
time after ordination as assistant pastor 
in St. Paul. In 1927 he was assigned 
to higher studies at the Catholic Uni- 
versity in Washington, D.C., receiv- 
ing his S.T.L. in 1928. Father Chris- 
topher taught moral theology until 
1935. In that year he was elected 
rector of our monastery in St. Paul, and 
in 1938 went to Des Moines as rector. 
The chapter of 1941 chose Father 
Christopher as second provincial con- 
suitor. From 1944 until 1951 he was 

pastor in St. Paul. The sisters' convent 
was built during this time. Father 
Christopher is a talented builder and 
has rendered valuable service to the 
Province as supervisor of the building 
project in Warren ton, Houston and 

Father Matthias Coen taught at our 
seminary in Normandy from 1923- 
1926. He spent the following six years 
as lector in Chicago (1926-28), St. 
Paul (1928-29) and Cincinnati (1929- 
32 ) . After three years as vicar of Holy 
Cross Monastery, Father Matthias was 
elected rector there in 1935. The chap- 
ter of 1938 chose him as second pro- 
vincial consultor (1938-41). Father 
Matthias resided in Chicago for 20 
years (1938-58), and after a year at 

Father Matthias Coen 

Autumn, 1964 


Warrenton where he conducted the 
clergy retreats, was assigned to St. 
Paul. He has given hundreds of mis- 
sions and retreats in his long ministry 
as a Passionist missionary. 

Death of 

Father Richard Hughes 

Father Richard Hughes celebrated 
the golden anniversary of his religious 
profession in Sacramento on Sunday, 
August 16. A week later he arrived in 

Louisville and the brethren remarked 
how hale and hearty he looked. A; 
mass of thanksgiving was scheduled for 
8:30 a.m., August 23, at St. Agnes 
Church where he had been pastor for 
eight years. At 5:30 a.m. Father Rich- 
ard called for help as he was under- 
going a severe heart attack. He was 
given the last sacraments, an ambulance 
was called, but he was dead on arrival 
at the hospital a short time later. 

A solemn funeral mass at which 
Father Provincial was celebrant took 

Preparatory Seminary, Cincinnati, 1912. 1) Albert Drohan, 2) Aloysius 
Dowling, 3) Arthur Stuart, 4) Richard Hughes, 5) Joseph Gartland, 6) Linus 
Burke, 7) Alban Hickson, 8) Basil Killoran, 9) Angelo Hamilton, 10) Chris- 
topher Link, 11) Mark Hoskins, 12) Father Anselm Sectod, 13) Father Peter 
Hanley (Director), 14) Father Aurelius Hanley. 


The Passionist 

Father Richard Hughes 

place in Louisville on August 25. At 
Immaculate Conception Church in Chi- 
cago a solemn requiem was sung by 
Father Provincial on August 27, Fa- 
ther Alvin Wirth preached at both 
services. Interment was in our Chicago 

James Hughes came to our prepara- 
tory school in Chicago in 1911. To- 
gether with Terence Dowling (Aloy- 
sius) he was one of the first vocations 
after the opening of the new monas- 
tery. After ordination he spent many 
years working as a missionary out of 
our monastery in Des Moines. A siege 
of ill health in the late 1930's caused 
his withdrawal from the missionary 
apostolate. After a period of recupera- 

Autumn, 1964 

tion in Texas, Father Richard was sta- 
tioned at Sierra Mad re where he be- 
came unofficial assistant at St. Rita's. 
He was appointed pastor of Immacu- 
late Conception parish in Chicago in 
1945. His pastorate saw a great expan- 
sion of the parish. A large addition to 
the school and the new sisters' convent 
were erected during this period. In 
1956 Father Richard became pastor of 
our parish of St. Agnes in Louisville. 
Early in 1964 Father Richard was re- 
lieved of parish duties and was as- 
signed to our monastery in Sacramento. 
During the spring he was hospitalized 
for some weeks with a heart condition, 
but it was thought that his recovery was 
complete. May he rest in peace. 

Korean Mission 

On August 20, 1964, two priests of 
Holy Cross Province, Fathers Raymond 
McDonough and Patrick E. O'Malley 
left San Francisco on the S.S.E.C. Dant. 
They are to inaugurate the Passion ist 
Mission in Korea. After a port call in 
Yokahama and a day's visit to Osaka to 
visit our monastery there, Father Ray- 
mond continued on ship to see the 
baggage through customs at Inchon, 
Korea. Father Patrick Edward stopped 
off at Japan for a two week stay with 
the brethren. 

The fathers now reside at the Sale- 
sian Seminary in Seoul and on October 
3 began the study of Korean at the 
Franciscan Missionary Institute. When 
they have gained sufficient mastery of 
the language, Fathers Raymond and 
Patrick will establish the first retreat 


Korea Bound, August 20, 1964. Fathers Patrick E. O'Malley (1), James P. 
White (c), Raymond McDonough (r). 

house for laymen in Korea at Kwanju. 
They are to be joined next year by Fa- 
ther Justin Paul Bartoszek, who is now 
in his pastoral year in Detroit. 

Cardinal Spellman Award 

At the annual convention of the 
Catholic Theological Society of Ameri- 
ca in New York during June, it was 
announced that Father Barnabas Mary 
Ahern, C.P., of Holy Cross Province, 
had been awarded the Cardinal Spell- 
man Medal. This award, given annual- 
ly for achievement in theology, was 
made in view of Father Barnabas 
Mary's outstanding work in Rome as 
a Peritus at the Vatican Council. 


An additional honor came to Father 
Barnabas at the annual convention of 
the Catholic Biblical Association of! 
America in September, when he was 
elected National President of the Asso- 

Father Barnabas is currently ini 
Rome, engaged with his duties as ad- 
visor to several of the commissions and ! 
sub-commissions at the Council. 

Canon Law Honor 

At the annual convention of the 
Canon Law Society of America, held 
in San Francisco during October, Fa- 
ther Paul M. Boyle, C.P., of Holy 
Cross Province, was elected to the post 

The Passionist 

of National President of the Society. 
During this past year Father Paul had 
held the position of National Secretary. 

Father Paul Boyle was ordained in 
1953 and after his pastoral year, at- 
tended the Collegium Angelicum in 
Rome, where he received the S.T.L. 
During 1955-1957 he attended the 
Lateran University for studies in Can- 
on Law and there gained the J.C.L. 
During his Roman years he also at- 
tended the Scuola Pratica di Diretto 
dei Religiosi at the Sacred Congrega- 
tion of Religious. His present duties 
find him teaching Canon Law and 
Homiletics at our seminary in Louis- 
ville, Kentucky. 

The congratulations of the Province 
are extended to Fathers Barnabas and 

Father Paul M. Boyle 

Autumn, 1964 



On September 4 the Chicago com- 
munity welcomed the Vicar General of 
the Congregation, Very Rev. Sebastian 
Camera, C.P., who was returning to 
Rome after a visit to Mexico. The stu- 
dents presented a musical program in 
Father Sebastian's honor that evening. 
Father Sebastian's address to the com- 
munity, interpreted by Father Kilian 
Dooley, his travelling companion, was 
greatly appreciated. A free day was de- 
clared on September 5 to honor the dis- 
tinguished visitor. 

During September complete new 
stainless steel scullery equipment was 
set in place. The installation includes 
receiving and drying tables, sink, dish- 
washing machine and a large dish 

A buffet dinner dance and benefit 
raffle for friends of the monastery was 
announced by Father Jordan Grimes, 
rector, for November 28. The pro- 
ceeds are to help with the renovation of 
the Chicago monastery being carried 
out under the direction of Father Jor- 

The cover of The Chicago Tribune 
Magazine for August 16, 1964, carried 
nine color photographs of the formal 
gardens at Castel Gondolfo. In the ac- 
companying article, John C. Blackburn 
describes how Very Rev. Godfrey 
Poage, C.P., director of the pontifical 
office for religious vocations, engi- 
neered a tour of the secluded area. 
"This is a rare privilege. The gardens 


are among the most beautiful in the 
world, but unlike the Pontifical palace 
itself, they are never open to the public. 
As far as I know, they have seldom 
been photographed, and I doubt 
whether a handful of Americans have 
ever seen them." 


Announcement was made recently 
that the historic Passionist parishes of 
Holy Cross and Immaculata are to be 
combined under one pastor. The de- 
cline in Catholic population on Mount 
Adams moved Archbishop Alter of 
Cincinnati to decree the union. Father 
Wilfred Flanery, assistant pastor at 
St. Agnes in Louisville, was appointed 
pastor of Holy Cross-Immaculata on 
September 12 and was installed on 
October 14. Father Dunstan Branni- 
gan will continue as assistant to Fa- 
ther Wilfred. 

Retreat masters for the current sea- 
son of 1964-1965 are: Father Keith 
Schiltz to conduct the retreats for lay- 
men at Holy Cross, and Father Caspar 
Watts to conduct the retreats for lay- 
women at the Passionist nuns in 

The 1963-1964 retreat season aver- 
aged over 32 men on 38 retreats, a 
total of 1231. 243 of these men were 
newcomers to Holy Cross. 

Father Leonard Barthelmy has fin- 
ished his service with the Veterans Ad- 
ministration and is now de familia at 
Holy Cross Monastery. 

Brother Matthew Capodice has been 
on the critical sick list for many weeks. 

The brethren hope and pray for his 
complete recovery. 


Ordinations took place early in Sep- 
tember this year, due to the departure 
of Most Reverend Charles Maloney, 
Auxiliary Bishop of Louisville, for the 
September 14 opening of the Council. 
At a mass celebrated in St. Agnes 
Church on September 3, the classes in 
first and second theology each received 
two of the Minor Orders. Six clerics, 
Fathers Venard Ormechea, Bernard 
Curran, David Kohne, Marion Weiss, 
Paul Emmanuel Schrodt and James 
Mary Basham received the Order of 
Deacon. Congratulations, all! 

The Louisville community was for- 
tunate to have as guest Father Peter 
Richards, C.P., delegate to the General 
Chapter from the Argentinian Province 
and for many years internationally fa- 
mous in the Family Apostolate in Latin 
America. In a series of four lectures 
on June 10, Father Peter shared with 
the community his learning, insights 
and experience about the spirituality 
and vocation of the Christian family 
in the modern age. 

In an inspiring ceremony on Sep- 
tember 15, Confrater Gabriel Mulnix 
of Detroit, Michigan and Brother Carl 
Hund of Anaheim, California, made 
their final profession of vows. Father 
Provincial was present to receive the 
profession. The profession ceremony 
was followed by a participated mass 
versus populum, attended by relatives 
and friends and by the children of St. 1 


The Passionist 

Agnes School. The proper of" the mass 
was the new text for the occasion of a 
religious profession. 

By special arrangement two students 
from the Province of the Immaculate 
Conception (Argentina) have begun 
their courses in theology at our semi- 
nary in Louisville. Con f rater George 
Stanfield had the distinction of obtain- 
ing his M.D. before entering the Pas- 
sion ists. Conf rater Eduard Llosa stud- 
ied dentistry for several years before 
his entrance to the Congregation. The 
community welcomed them to Louis- 
ville on the evening of September 1st. 


One hundred and ninety-nine semi- 
narians began the school year of 1964- 
1965 at the Prep Seminary. Of these, 
123 were returnees from last year, the 
largest number ever. The totals by 
class are: 10 college specials, 29 sen- 
iors, 51 juniors, 53 sophomores and 
56 freshmen. The greater St. Louis 
area leads all others with 70. 

Student participation in the liturgy 
continues in the spirit of the Constitu- 
tion. Besides the variety of participated 
Mass arrangements, a daily homily is 

Warrenton, September, 1964. V. Rev. Sebastian Camera and Senior Class. 
Front (1-r) Fathers Emil Womack (Vicar), Kilian Dooley (Interpreter), 
James P. White (Provincial), Sebastian Camera (Vicar General), Roger 
Mercurio (Rector), Michael J. Stengel (Director). 

Autumn, 1964 


given by one of the Directors at the 
seminarians' Mass. 

One of the major surprises of the 
new school year was the visit of the 
Vicar General, Very Rev. Sebastian 
Camera, together with Very Rev. James 
Patrick, Provincial, on the weekend of 
September 5-6. Father Sebastian 
showed great interest in the religious 
and seminarians, as also the extensive 
property and buildings. Many a per- 
son, those days, looked up to find Fa- 
ther Sebastian angling in on him with 
a camera. 

An average of over 100 young men 
attended each of the three vocation 
weeks held here in July. Two weeks 
were devoted to pre-high-schoolers, 
and one week to older prospects. This 
latter group included a dozen young 
men interested in the brothers' voca- 
tion, who followed a special schedule 
designed to acquaint them with the 
life of the Passionist brother. The vo- 
cation department was in charge of the 
program. The professed students were 
especially helpful in conducting class- 
es, directing sports and entertainment 
activities, and in giving counselling 

Following the vocation weeks, a 
liturgy workshop lasting two weeks 
was conducted by Father Jerome Sto- 
well. In addition to this intensive work 
in the liturgy, the professed students 
had the opportunity of attending ses- 
sions of the National Liturgical Con- 
vention, which was held at Kiel Audi- 
torium in St. Louis, August 25-28. 

The annual festival, held on the last 

Sunday in June, attracted several thou- 
sand people. Over 2200 dinners were 5 
served in the new outdoor pavilion 
near the lake. A great spirit of friend- 
liness prevailed among the visitiors. 

Family Day, July 4, brought overj 
200 people, the families of St. Louis 
area faculty and seminarians, to the 
seminary. Swimming, tennis, Softball 
and fishing were available to> the visi- 
tors. The new pavilion proved an ideal 
spot for the picnic lunches. This an-: 
nual outing gives the seminarians and 
their families a mid-vacation opportun- 
ity to renew ties with the seminary and 
the community. 

The retreat house has had a most 
successful year. Weekend attendance 
for the 1963-1964 season averaged 68 
men. Almost every mid-week has seen 
a clergy retreat or a high school retreat 
in progress. During the current retreat 
season Father Lucian Hogan is preach- 
ing on weekends. Father Robert Borger 
continues as retreat master for the cler- 
gy. Father Benedict Olson handles mid- 
week retreats for high school boys, and 
on weekends preaches the retreats at 
the Passionist Nuns' house in Ellisville. 

One of our Board Members received 
a double honor at the National Con- 
vention of the Catholic Laymen's Re- 
treat Conference in Detroit in August. 
William Davidson, long-time friend of 
the retreat movement, received the Pius 
X award and was also elected a Re- 
gional Vice-President and a Member of 
the National Board. 

New faces among the Prep Faculty 
include Father Augustine Wilhelmy, 


The Passionist 

who teaches Latin and English; Fa- 
ther Hugh Pates, who teaches civics 
and history and is assistant athletic 
director; Father Xavier Albert, who 
handles chemistry and algebra. 

Several of the faculty worked for 
extra credits this summer in their vari- 
ous teaching areas. Father Morris Ca- 
hill attended summer sessions in music 
at St. Joseph College, Rensselaer, In- 
diana. Father Peter Berendt studied 
Latin at the University of Michigan. 
Also at the University of Michigan was 
Father Aloysius Hoolahan, taking work 
in education. Father Owen Duffield, 
on fellowship from the Newspaper 
Fund, Inc., set up by the Wall Street 
Journal, studied journalism at the Uni- 
versity of Missouri. 

St. Paul 

On July 9, 28 clerics and 4 brothers 
were vested at a ceremony in St. Fran- 
cis Church at which V. Rev. Frederick 
Sucher, C.P., was celebrant. On July 
21, 20 clerics professed their first vows 
into the hands of Rev. Kent Pieper, 
C.P. After a vacation period at the 
Warren ton Seminary, 12 of the newly 
professed journeyed to Detroit to begin 
their college studies, while eight en- 
tered second year college in Chicago. 


Because of poor health, Very Rev. 
Bernard Mary Coffey, Detroit rector, 
requested in a letter of August 28, to 
be relieved of the burden of superior- 
ship. After deliberation, and reluctant- 
ly, Father Provincial and his council 

acceded to Father Bernard Mary's re- 
quest on September 17, and the resig- 
nation was approved by Father Gener- 
al. Members of the Detroit communi- 
ty wish to express their sincere thanks 
to Father Bernard Mary for his many 
kindnesses and his fatherly concern for 
them during his tenure of office. Fa- 
ther Bernard Mary has been assigned 
to our monastery in Sierra Madre. 

St. Paul of the Cross Retreat League 
made a triple play at the 20th biennial 
convention of the National Catholic 
Laymen's Retreat Convention in De- 
troit, July 28-August 1. Father Cam- 
pion Clifford, C.P., retreat house direc- 
tor, was elected National Spiritual 
Moderator of the NCLRC. John Ray- 
mond was elected National Treasurer 
and Adam Kronk was named to the 
Board of Directors. 

Father John Devany, who is lector of 
Sacred Eloquence, is conducting the 
weekend retreats for laymen at St. 
Paul's for the 1964-1965 season. 
Through the combined efforts of the 
retreat directors, the retreat master and 
the priests in their pastoral year, re- 
treatants at St. Paul's are being intro- 
duced into active participation in the 
liturgy of the Mass. 

On September 1, twelve students be- 
gan their first year college courses at 
St. Paul's. Father Raphael Domzall is 
Dean of Studies and teaches English 
and French. Father Casimir Gralewski 
conducts classes and directs the labora- 
tory work in biology. Father Alfred 
Pooler is in charge of the Latin de- 
partment, while Father Francis Xavier, 

Autumn, 1964 


Director of Students, handles the class- 
es in college theology and speech. 

On September 10, ten postulant 
brothers arrived in Detroit for a six 
month period of training and orienta- 
tion. Under the supervision of Father 
Francis Xavier and Brother Robert 
Baalman, they are being introduced 
into the skills of kitchen, tailor shop, 
refectory, laundry and other monastic 
offices. They also assist in mainte- 
nance and services at the retreat house. 
Classes in practical and theoretical 
electricity are conducted for them by 
Father Casimir, while Brother Robert 
holds regular classes in food service. 
Classes in Church History are given by 
Father Alfred, while Father Francis 
Xavier teaches them high school reli- 

A Passionist vocational booth was a 
feature in the World Mission Exhibit 
at the Michigan State Fair in early Sep- 
tember. Father Kevin Kenney, voca- 
tional director, was assisted by student 
priests and college seminarians. Thou- 
sands of people viewed the exhibit and 
came to know something of the Pas- 
sionist apostolate during the days of 
the fair. 

Sierra Madre 

The western regional meeting of the 
Catholic Homiletic Society was held at 
Mater Dolorosa Retreat on June 11 
from 10:00 a.m. to 3:00 p.m., with 
52 priests attending. The topic of the 
day was the Constitution on the Litur- 
gy, and specifically the Homily. The 
three sessions were conducted by Fa- 


ther Pius Leabel, C.P., Father Gordian 
Lewis, C.P., and Father Charles Mil- 
ler, CM., of St. John's Seminary. Each 
session included a discussion period. 
Most Rev. Bishop Timothy Manning 
was guest of honor at the noon-day 
meal. The next meeting of the society 
is planned for Sierra Madre on No- 
vember 19, exclusively for members of 
west-coast mission bands. 

The many friends of Father Ray- 
mond McDonough, and the brethren 
arranged a farewell testimonial before 
his leaving for Korea to start the new 
Passionist mission foundation there. 
Several Monsignori, many neighboring 
pastors and assistants and Christian 
Brothers, sixty-two in all, assembled in 
the retreat house to wish Father Ray- 
mond bon voyage. A delightful dinner 
was served. The table decoration, flow- 
ers and general motif were in the light 
blue of "forget-me-nots," Many ex- 
cellent practical gifts were presented to 
the departing missionary. He was 
joined in Sierra Madre on August 15th 
by Father Patrick E. O'Malley, who 
will be his co-worker in Korea. Many 
prayers and sacrifices accompany them. 

The Annual Family Fiesta was held 
on June 28th. It was, as always, a 
great success, this year even surpassing 
that of 1963. Over 12,000 people at- 
tended; by actual traffic count 2,998 
cars entered the monastery parking lots. 
The raffle prizes again included six 
automobiles. One of these remained 
at the retreat house. The winner, Will 
Parker of Bartlesville, Oklahoma, a 
fine benefactor, had no need of the 

The Passionist 

car and sold it to the Fathers at a great- 
ly reduced price. 

On September 20 the Officers of the 
Mater Dolorosa Retreat League, Vice- 
Presidents, Parish Captains and Co- 
Captains, and members of the Fiesta 
Committee assembled for their annual 
meeting. After the business of the day 
had been discussed, the group gathered 
in the chapel for benediction. Follow- 
ing this an excellent meal was served 
by Brother Denis Sevart to the 265 at- 
tending, out on the Fiesta grounds. 

Priests at School. 

Father Pius Leabel 

Lectures on the 

Liturgical Homily. 


1 — 


Father Benet Kieran has been ap- 
pointed vicar at our retreat in Houston. 
Father Lambert Hickson continues as 
director of the retreat house. Retreat 
master for the 1964-1965 season is 
Father William Hogan. 

The "white house" or cottage, the 
original structure on the Houston prop- 
erty, again houses the Passionist com- 
munity. This moves leaves the entire 
retreat house free for occupancy by 
retreatants. Since the diocesan clergy 
are to make their annual retreat at 
Holy Name, and since there is a grow- 
ing demands for retreats mid-week 
and for special groups such as married 
couples, it was decided to use the new 
structure exclusively for our retreat 

Autumn, 1964 


On September 22, Archbishop 
Thomas Toolen celebrated the first 
Mass in the permanent chapel in the 
new wing at Holy Family Hospital. 
Besides the chapel, the first floor addi- 
tion includes service and laboratory 
areas and record rooms. The second 
floor has one-, two- and four-patient 
rooms. The third floor is unfinished, 
due to lack of funds. When ultimately 
completed, the new wing will add 
fifty beds, doubling the capacity of the 

While a senior at Holy Family High 
School, Patricia Haley was President 
of the Student Council and a leader 
in YCS. On July 19, as Sister Ann 
Barbara, she became the first negro 
to enter the novitiate of the Sisters of 


Charity at Nazareth, Kentucky. 

After graduating from Holy Family 
High School in 1959, Cassandra Sharp 
entered Xavier University in New 
Orleans, majoring in music. On August 
11, Cassandra entered the novitiate of 
the Sisters of the Blessed Sacrament at 
Cornwell Heights, Pennsylvania, and is 
now known as Sister Mary Rebecca. 

During the week of August 17, eight 
Holy Family students accompanied 
their by their chaplain, Father Philips 
Schaefer, attended the YCS study 
week. This interracial meeting was a 
new experience for the students. It 
was a rewarding and entertaining five 
days for all. 


Vicar General Visits Province 

The Province of St. Paul of the 
Cross was honored this Summer with 
a visit from Very Reverend Sebastian 
Camera, Vicar General of the Congre- 
gation while enroute to Mexico. 

Father arrived during a meeting of 
the Superiors of the Province in Ja- 
macia, LI., on August 4, and he was 
guest of honor at a dinner after the 
closing session. 

From Jamaica Father Sebastian was 
escorted to Shelter Island, N.Y., and 
was greeted there at our Summer Villa 
by the priests, students, and Brothers. 
Father was much impressed with the 
facilities at the disposal of the Brethren 
which are used the greater part of the 
year for week-end Retreats for young 


men. In a talk to the Community 
Father Sebastian summed up his im- 
pression of the Island as a "piccolo 

From Shelter Island Father Sebastian 
flew by sea-plane to West Springfield, 
Mass. From there he visited our Mon- 
asteries in West Hartford, Conn., 
Shrewsbury, Mass., and Brighton, 
Mass., before leaving for the Kennedy 
International Airport to enplane for 
Mexico. On his return to the States 
he expected to visit parts of the West- 
ern Province, and other Monasteries in 
the East. 

Death of Father Agatho Dukin 

Father Agatho Dukin, C.P., died at 
Mercy Hospital Scranton, Pa., on May 
25 of a stroke. On the following Fri- 
day he was buried from St. Ann's 
Monastery Church, Scranton, Pa. Fa- 
ther leaves his 90 year-old mother, and 
two sisters. 

With the death of Father Agatho 
the Province of St. Paul of the Cross 
lost one of its most outstanding and 
zealous Missionaries, and one of its 
most highly regarded members. 

Most of Father Agatho' s priestly 
life was spent in the preaching of Mis- 
sions and Retreats. In the 32 years 
of his priesthood he preached several 
hundred missions and Retreats through- 
out the Province. 

Father Agatho was born in Scranton 
in 1907, and he was professed a Pas- 
sionist in 1926. The late Archbishop 
Walsh of Newark ordained him to the 
Priesthood in 1932 at the Pro-Cathe- 

The Passionist 

iral in Newark. After Ordination he 
was appointed Director of Students 
for several years. He was then elected 
Rector of the Monasteries of St. Mary 
n Dunkirk, N.Y., and St. Joseph in 
Baltimore, Md. 

Father Agatho Dukin 

Death of 

: ather Gabriel Gorman 

On June 27 Father Gabriel Gorman, 

P., died of a stroke at St. Mary's 

rlospital, Hoboken, N.J. When he was 

tricken, he was visiting the Offices of 

"he Sign of which his brother, Father 

talph Gorman, C.P., is Editor. 

The largest group of Brethren 

140) to attend a funeral of one of 

ur Religious assisted at Father Gabri- 

el's Mass in St. Michael's Monastery 
Church, Union City, N.J., on June 30. 
Among those present was Very Rever- 
end James Patrick White, C.P., West- 
ern Provincial. Very Reverend Gerard 
Rooney, C.P., Provincial, celebrated the 
Mass. Very Reverend Martin J. 
Tooker, C.P., Rector of Immaculate 
Conception Monastery, Jamaica, L.I., 
where Father Gabriel was stationed, 
acted as Deacon, and Reverend Ralph 
Gorman, C.P., was the Subdeacon. 

Father Gabriel was Provincial of the 
Province of St. Paul of the Cross from 
1947 — 1950. During this time, 1948, 
he celebrated his sacerdotal Jubilee. 
The Visitation of our Chinese Missions 
was made by Father Gabriel. 

During his 41 years of priesthood 
Father Gabriel held many positions in 
the Province of St. Paul of the Cross. 
He was Philosophy Lector, and Dean 
of Studies for ten years after his grad- 
uation from Catholic University "cum 
laude." Previously Father attended the 
Angelicum in Rome where he received 
his Doctorate in Philosophy. 

Besides being Provincial, Father 
Gabriel also served as Rector of St. 
Gabriel's Monastery, Brighton, Mass., 
and was Provincial Consultor for nine 
years. Subsequently he supervised the 
construction of the Church and Mon- 
astery of St. Paul of the Cross in 
Atlanta, Ga. 

Three brothers — Father Ralph, Ed- 
itor of The Sign, James, and Paul, 
both of Binghamton, N.Y., — and one 
sister Mrs. Thomas Loughlin of Flush- 
ing, N.Y., survive. 

Autumn, 1964 


Father Gabriel Gorman 

Father Wendelin Moore 

Death of 

Father Wendelin Moore 

Father Wendelin died on July 1 
at St. Vincent's Hospital, Montclair, 
N.J., and was buried the following 
Friday, July 3, at St. Michael's Mon- 
astery Church, Union City, N.J., where 
he served as a Curate from 1953-1960. 

At the time of his death Father 
Wendelin was stationed at the Immac- 
ulate Conception Monastery, Jamaica, 
N.Y., from which he served for the 
past four years as Chaplain at the 
Creedmoor State Hospital. His Rector, 
Very Reverend Martin Tooker, C.P., 
celebrated the Funeral Mass, and he 
was assisted by Very Reverend Stephen 
Paul Kenny, Director of Missions, as 

Deacon, and Reverend Kieran Richard- 
son, Vicar of St. Gabriel's Monastery, 
Brighton, Mass., a classmate, as Sub- 

For ten years, 1939-1949, Father 
Wendelin served as Missionary in 
China, and during World War II was 
Chaplain there with the 14th U.S. Air 
Force. Father received a commendation 
from the Chinese Government for his 
work with refugees, and also the Medal, 
of Freedom from the U.S. Government.: 

Approximately 120 Religious at 
tended the Funeral Mass together with! 
a large crowd of parishioners. Because 
there were no living relatives the Sis-i 
ters of Charity of Convent Station,! 
N.J., were given places of honor at thel 
grave side. 


The PassionistI 

Biblical Convention at Jamaica 

The 27th General Meeting of the 
Catholic Biblical Association of Ameri- 
ca was held at our Monastery in Ja- 
maica, LI., during the month of Sep- 
tember. The Meeting was under the 
Patronage of His Excellency, Most 
Reverend Bryan J. McEntegart, D.D., 
LL.D., Bishop of Brooklyn, who 
opened the Meeting on September 1 
with the celebration of the Votive Mass 
of the Holy Spirit at the Vatican Pa- 
vilion at the New York World's Fair. 
Discussions were held at the Bishop 
Molloy Retreat House, Jamaica, LI., 
on September 2-3, and also at the Mary 
Louis Academy opposite our Monas- 
tery. Among the distinguished Scrip- 
ture scholars present was the Reverend 
Roland de Vaux, O.P., Stillman Guest 
Professor of Roman Catholic Theo- 
logical Studies at the Harvard Divinity 

The committee on local arrange- 
ments consisted of 

Very Rev. Martin J. Tooker, C.P., 

Rev. Lucian Ducie, C.P., Director 
of the Retreat House; 

Rev. Richard Kugelman, C.P.; 

Mother Kathryn Sullivan, R.S.C.J. 

The Sisters of St. Joseph of Brent- 
wood, L.I., who conduct the Mary 
Louis Academy contributed greatly to 
the success of the Meeting through 
"heir wholehearted and most generous 

Father Provincial welcomed the 
Scripture scholars, observing the ad- 

<\utumn, 1964 

vances made in the study of Sacred 

Bishops at the Council 

The Most Reverend Cuthbert 
O'Gara, C.P., D.D., was unable to at- 
tend the opening session of the Council 
on September 14 because of illness. 
However, improvement in his health 
has given Bishop Cuthbert strong hopes 
of attending later sessions. 

The Most Reverend Quentin Olwell, 
C.P., D.D., although pressed with the 
demands of his Missionary Apostolate 
was able to attend the opening session 
of the Council. 

Diaconate Ordination 

12 Students were ordained Deacons 
on August 10 at the Immaculate Con- 
ception Seminary, Darlington, N.J., by 
the Most Reverend Martin J. Stanton, 
D.D., Auxiliary to the Archbishop of 
Newark. The Students are stationed at 
St. Michael's Monastery, Union City, 

Faculties were granted to the Dea- 
cons by Archbishop Boland of Newark 
to preach under supervisory appoint- 
ment, and to engage in other works 
of the Ministry compatible with the 
Office of Deacon. 

Houses of Study 

Very Reverend Father Provincial, 
together with his Council, made the 
following assignments for the present 
scholastic year: 


Sacred Eloquence to Baltimore, Md., 
(11 Student-priests) 

3rd and 4th Theology to Union City, 
N.J., (18 Students) 

1st and 2nd Theology to W. Spring- 
field, Mass., (22 Students) 

2nd and 3rd Philosophy to Jamaica, 
N.Y., (28 Students) 

1st Philosophy to Scranton, Pa., (22 

Preparatory Seminaries 

There are 163 young men in our 
Preparatory Seminaries at Dunkirk, 
N.Y., and West Hartford, Conn. 

99 are at the Junior Seminary of 
Holy Cross, Dunkirk, N.Y., and 64 
are at the Senior Seminary of Holy 
Family, West Hartford, Conn. 

This year we have 12 young men 
from Canada — from the City of Mon- 
treal, and from cities throughout the 
Province of Ontario. With the per- 
severance of these young men and the 
Canadian professed Students in the 
Province, our Canadian Foundations 
will be well supplied with native sons. 

Educational Briefs 

Three members of the Jamaica Com- 
munity enjoy part-time appointments 
to the Faculty of St. John's University, 
Jamaica, N.Y. They are Father Peter 
Quinn, C.P., Father Thomas M. Berry, 
C.P., and Father Emmanuel Gardon, 

Father Richard Kugelman, C.P., 
Lector of Sacred Scripture at St. Mi- 
chael's Monastery, Union City, N.J., 
also teaches at St. John's University in 


the Post-Graduate School. 

Shrewsbury Retreat House 

It is expected that the new mon- 
astery and retreat house in Shrews-, 
bury, Massachusetts, will be opened \ 
in January. There are seventy rooms i 
for retreatants. The monastery hasi 
fifteen rooms for religious. The chap- 
el, which seats 150, was designed by 
Brother Capetan Baumann, O.F.M. 
The new liturgical emphasis is mucrr 
in evidence. The altar of sacrifice faces < 
the congregation, while the altar ofl 
reservation is located at the rear of the 

Summer Youth Program 

During the Summer months the* 
Subdeacons of St. Michael's Monastery; 
helped to inaugurate a special GGD.i 
course at St. Michael's School, Union - 
City, N.J. 

The program was co-directed by Fa-, 
ther Norman Demeck, C.P., Director: 
of Students, and Father Bede Engle,! 
C.P., parish C.C.D. Moderator. The* 
Sisters of Charity of Convent Station,! 
N.J., several public school teachers, 
and our Subdeacons engaged them- 
selves as teachers while 40 teenage 
counsellors gave inestimable assistance 
with the arts, crafts, and recreational 
activities. The Subdeacons prepared a 1 
twelve-lesson teacher's manual on the 
Mass for the doctrine class. Detailed^ 
arts, crafts, and visual-aid planning| 
complimented the classroom material 
with concrete means of expressions 

The Passionist 

Father Barry 

Father Hyacinth 

Brother Jerome 


Two priests and one brother have 
Deen assigned to our Mission in the 
Philippine Islands: Father Barry Ward, 
:.P., Hyacinth Welka, C.P., and 
Brother Jerome Cowan, C.P. Brother 
erome is the latest to be assigned to 
:he Foreign Missions, and he will serve 
is Secretary to the Most Reverend 
3uentin Olwell, C.P., D.D., Bishop 
)f Marbel. 

Brother Jerome was born in West 
Orange, N.J., in 1930, and he was pro- 
fessed on January 23, 1949, at St. 
Michael's Monastery, Union City, N.J. 
Since then he has served in various 
duties in our Monasteries including 
:hat of Mission Expeditor, and Sec- 
retary of Missions and Retreats. 

Father Barry, a native of Hartford, 
Conn., was professed in 1954 and 
ordained in April, 1961. He has been 
stationed at West Hartford for the 
3ast two years. 

Father Hyacinth comes from Dun- 

Autumn, 1964 

kirk, New York. He was professed in 
1955 and ordained in May, 1962. For 
the past year he has served as voca- 
tional director in West Springfield. 

West Indies 

Very Reverend Ernest Welch, C.P., 
Superior of our Missions in the West 
Indies, addressed a group of non-Cath- 
olic Ministers on Ecumenism on Sep- 
tember 8. Covering a range of dif- 
ficulties that present obstacles to the 
non-Catholic acceptance of the Church 
and Her teachings, Father Ernest pre- 
sented the position of the Church with 
the reason and charity that must dis- 
tinguish every Ecumenical Dialogue. 

Christian optimism highlighted Fa- 
ther Ernest's talk. "Ecumenism flows 
from Christ, not from the plans of 
men." "The work of reuniting Chris- 
tians is the work of God: it will be 
accomplished through the grace of 

Paul Joseph Dignan, C.P. 



Visit of Father General 

The day following his election, Most 
Reverend Theodore Foley, C.P., Su- 
perior General, had announced his 
intention of offering Mass at the shrine 
of Blessed Dominic in Sutton on the 
feastday of the Beatus, August 27. 

On Wednesday, August 26, Father 
General was met at the Manchester air- 
port by Father Philip Hayes, Provincial, 
and Father Martin Dougherty, Rector 
of St. Anne's Sutton. Upon arrival at 
the monastery, Father General was 
warmly welcomed by the community. 
He expressed great admiration for the 
beautiful new shrine of Blessed Dom- 

Throngs of people visited the shrine 
throughout the day of August 27, and 
at 7:30 Father General celebrated an 


evening Mass for a packed congrega 
tion. Also present was Very Rev. Ben 
nard Thijssen, Consul tor General 
who had been stationed at Sutton fo: 
some years. Following the Mass, Fajj 
ther General led the people in reciting 
the new prayer in honor of Blessee 
Dominic and imparted individual 
blessings with the relic. 

Centenary of 
Mother Mary Joseph 

Saturday, August 29, was another 
day to remember. It was the centenary! 
celebration of the death of Mothea 
Mary Joseph Prout, Foundress of thd 
Sisters of the Cross and Passion. Moth- 
er Mary Joseph died at the nearby con- 
vent of the Sisters, January 11, 1864^ 
and lies buried in the cemetery ad* 
joining St. Anne's church. 

The Passionisi 

Three hundred and fifty Sisters of 
he Cross and Passion assembled in the 
hurch for mass at 11:30 a.m. A 
pecial choir from the motherhouse 
t Bolton rendered the music. Father 
General was celebrant of the Mass, 
ssisted by Father Philip Hayes, Pro- 
incial of St. Joseph Province, and 
ather Valentine McMurray, Provincial 
f the Province of St. Patrick. 

In his sermon Father General point- 
d out the greatness of soul of Mother 
lary Joseph and commented on the 
iblime spiritual testament and exam- 
le which she left her daughters. A 
rocession to the grave followed the 
/lass, a Te Deum was sung, and 
rayers recited for all deceased Sisters 
the Cross and Passion. 

A festive tea followed. Many of the 
isters had not seen each other for 
tventy-five or thirty years and both 
*ars and laughter were in evidence. 

Annual Pilgrimage 

The phrase, "real Dominic's weath- 
has been the traditional way of 
escribing the rain and sleet that 
sually fall on the Sunday of the an- 
ual pilgrimage in August. This year 
vsls an exception. It was a day of 
rilliant sunshine. At least 10,000 
>eople assembled for the procession 
round the monastery grounds to the 
magnificent outdoor altar. In the pro- 
ession was the Archbishop of Liver- 
ool, His Grace, George Andrew Beck, 
yho presided at the Mass and preached 
he sermon. Father General offered 
he Mass, again assisted by Fathers 

Vutumn, 1964 

Provincial Philip and Valentine. A 
telegram brought the blessing of the 
Holy Father to the multitude of pil- 
grims. And after the Mass the endless 
line of devotees waited for hours to 
visit the shrine, pray, and leave their 
petitions at the tomb of the new 
Beatus. Camillus Nolan, C.P. 


Very Rev. Paul Mary Madden, 

The Province of St. Patrick was 
gladdened by the election of Very Rev. 
Paul Mary Madden to the office of 
General Consultor at the recent Gen- 
eral Chapter. 

Thomas Madden was born at Kilti- 

V. Rev. Paul Mary Madden, C.P. 


magh, County Mayo, in 1920. He was 
professed at St. Gabriel's Retreat, En- 
niskillen, in 1939, as Paul Mary of the 
Blessed Sacrament. Six years of higher 
studies followed, and on May 26, 
1945, Father Paul Mary was ordained 
in Dublin. 

After ordination he was appointed 
to the Youth Confraternities at Mount 
Argus and for many years devoted 
himself to this work and to retreats 
for teen-agers. He was an outstanding 
success in this field. He built the 
Mount Argus Boys' Confraternity to a 
membership of 3,000 (ages 14-17) 
and it is no exaggeration to say that 
he knew the name and family back- 
ground of every boy. 

Father Paul Mary's principal work 
has been the apostolate of missions 
and retreats, for which he was in great 
demand in the home country and with 
the Irish emigrants in England. In 
1954 he was appointed Foreign Mis- 
sion Procurator. In this capacity he 
paid two six months visits to the Pas- 
sionist mission stations and churches 
in Bechuanaland and the Transvaal 
and took the occasion also to conduct 
missions in Johannesburg, Capetown 
and Durban, together with retreats to 
clergy and religious. 

In 1959 Father Paul Mary was 
elected rector of Holy Cross Retreat, 
Belfast, and at the following chapter, 
1962, he was elected First Provincial 
Consultor. On June 18, 1964, he left 
Ireland to take up residence in Rome 
as Consultor General and Assistant for 
the English-speaking provinces. 


Father Salvian Maguire, 
Passionist Mission, Paraguay 

Passionists in Paraguay 

On July 26th, Father Salvian Ma-i 
guire was installed as Pastor of the 
newly established Passionist Mission- 
Parish in Paraguay. With Father Theo- 
phane Cooney and Father Benedict 
Collier he will minister to the spiritual 
needs of a territory of about 400 square 
miles including the towns, Nueva 
Londres, Nueva Australia and La Past-: 
ora. Conditions here are primitive in 
the extreme; the standard of living 
little above existence level. Of a pop- 
ulation which is 95% nominally Catho- 
lic at least three-quarters are illiterate. 
The majority have but a scant knowl-l 
edge of the Faith but they are friendly 
and well disposed towards our Fathers 
who look forward to a fruitful apos- 

The Passionist 1 

tolate amongst them. 

Earlier in the year Father Salvian 
and Very Rev. Valentine McMurray, 
Provincial, had the distinction of being 
the first Passion ists to set foot in Para- 
guay when they were warmly welcomed 
on behalf of the Paraguayan Hierarchy 
by Most Rev. Juan Jose Anibal Mena 
Porta, Archbishop of Asuncion, and 
by Most Rev. Jerome Pechillo, T.O.R., 
of Coronel Oviedo, in whose Prelacy 
the new mission territory is situated. 

Visit of 
Most Rev. 

Father General 

On August 31st, St. Patrick's Prov- 
ince was honored by a visit from Most 
Rev. Father General. His Paternity 
who had come to England to celebrate 
the Feast of Blessed Dominic kindly 
accepted Father Provincial's invitation 
and and made the short hop across to 
Ireland for a two-day visit to Mount 

At Dublin Airport, August 31, 1964. 1-r: Father Sylvius McGaughey, Father 
Aidan O'Reilly (Mt. Argus, Rector), Most Rev. Father General, Father 
Valentine McMurray (Provincial). 

Autumn, 1964 


Priests to Rome for Study 

In September five of our young 
priests went to SS. John and Paul's for 
higher studies: Father John Corrigan 
for his final year in Theology; Father 
Mel Byrne for Scripture and Fathers 
Cathal Butler, Canice Feehan and Fla- 
vian Kinna for Missiology. 

Silvius McGaughey, C.P. 

Works of the Ministry 

From August to November the mis- 
sionaries of Holy Spirit Province conr; 
ducted 25 missions, 15 retreats to 
priests and religious, 5 students' re- 
treats, and 4 retreats to laymen. To 
these must be added the midweek and 
weekend retreats at Hobart, Geelong 
and Adelaide. 



On Saturday, July 11, Most Rev- 
erend James Freeman, Auxiliary Bish- 
op of Sydney, conferred the Order of 
Priesthood on Fathers Colman O'Neill, 
C.P., and Richard McGrath, C.P., in 
St. Brigid's Church, Marrickville. On 
the same day, Most Reverend Thomas 
McCabe, Bishop of Wollongong, or- 
dained Father Fabian McGovern, C.P., 
in St. Francis Xavier Cathedral, Wol- 
longong. A week later, July 18, The 
Archbishop of Adelaide, Most Rever- 
end Matthew Beevich, ordained Fathers 
Denis Madigan, C.P., and Eugene 
Eager, C.P., in St. Francis Xavier Ca- 
thedral, Adelaide. Congratulations ! 
and a long and fruitful ministry! 

Vernacular Mass 

On Sunday, July 26, 1964, the ver- 
nacular was introduced into the Mass 
throughout Australia. English is used 
in the entire fore-mass up to the canon, 
which remains in Latin. Beginning at 
the Our Father, English is again used 
to the end of the Mass. 



The annual demonstration of Catho- 
lic Youth in honor of St. Mary Goretti 
was held on the grounds of St. Brigid's 
Retreat on Sunday, July 12. Father 
Daniel Lyne, C.P., preached the ser- 
mon for the occasion. The day was, 
marked by the blessing of the new 
marble altar in the shrine of the Virgin 
Martyr. A new statue, gift of the 
Italian community in the parish of 
Marrickville, was also unveiled and 

During May, His Grace Archbishop 
Raymund of Madras, India, visited the 
retreat. Archbishop Raymund has been 
in Australia as one of the principal 
speakers at the Ecumenical Mission 
conducted in Melbourne under the 
sponsorship of the Catholic Evidence 

Considerable re-organization of the 
parochial school system has been made 
in the Archdiocese of Sydney. The 
size of the schools it to be increased. 
The parish school here is to be en- 
larged to accommodate children from 
parishes contiguous to our own. The 
immediate building requirements will 

The Passionist 

call for an outlay of £100,000 (about 

Glen Osmond 

The retreat house at St. Paul's is to 
be enlarged to take care of 40 retreat- 
ants. Midweek retreats are now the 
rule for all boys of Secondary Schools 
in the Archdiocese of Adelaide. Thirty 
midweek retreats are already booked 
for the 1965 season. Father Simon 
Lane, C.P. and David Folkes, C.P., 
are responsible for a much closer liai- 
son between the Headmasters of the 
Catholic Schools, and for a greater in- 
volvement of the Diocesan Clergy in 
the senior schools in their parishes. 

Father Gregory Manly and Jerome 
Crowe give weekly lectures on theology 
to the Sisters of Mercy at Angas Street, 
Adelaide. They also give lectures to 
the Irish Christian Brothers on Salva- 
tion History, as well as giving most 
of the talks at the annual conference 
of Religious Teachers. 

Father Victor Kennedy continues his 
regular TV programme. Father Nor- 
bert Hayne will appear on the TV 
show, "Ask a Priest." 

Father Nicholas Crotty is fully oc- 
cupied with lectures and writings on 
"The Pill." He recently lectured to the 
Catholic Doctors of the Guild of St. 
Luke at their annual seminar. 

Sister M. Cecilia, R.S.M., a graduate 
of Lumen Vitae, is conducting a series 
of lectures in Catechetics for the priests 
and students of St. Paul's Retreat. 

Anthony Herring, C.P. 

Autumn, 1964 

Blessing of New Seminary 

The first days of May saw H. E. 
Joseph De Smedt, Bishop of Bruges, 
at the Passionist Preparatory School in 
Coutrai for the solemn blessing of the 
new scholastic wing. The grounds were 
crowded with clergy, civic officials, rel- 
atives of the students and friends of 
the Passionists. No little credit is due 
to the Rector, V. Rev. Osmond Pals, 
C.P., for his arduous work in bringing 
this project to completion. To blend 
the new structure into harmony with 
the existing buildings offered a real 
challenge to the architect. All agreed 
that he succeeded beyond expectations. 

The full classical course of seven 
years is given at the seminary. Septem- 
ber, 1964, found 140 students enrolled 
at the St. Gabriel Institut. 

The monastery of St. Anthony in 
Courtai, to which the seminary in an- 
nexed, is known throughout Belgium 
because of Brother Isidore, C.P. The 
body of Servant of God, whose cause 
is now proceeding in Rome, lies in 
the beautiful new chapel next to the 
monastic church. 


From July 4-7, 1964, the Provincial 
Chapter of St. Gabriel Province took 
place in Coutrai at the new seminary. 
Most Reverend Theodore Foley, Su- 
perior General, presided. The capitulars 
were deeply impressed by the prudence 
and kindness of Father General. 


The most important result of the 
Chapter was undoubtedly the thorough 
re-examination of the various apostolic 
and pastoral works and objectives of 
the Province. A permanent office is to 
be established at Diepenbeek, where an 
executive committee will direct the 
work of re-evaluation and adaptation. 
Three areas are to' receive particular at- 
tention: 1) Training young priests to 
effectively meet the demands of the 
Passionist missionary apostolate in our 
modern day. 2 ) Study of the problems 
of environment and sociology which 
affect the missions today. Within the 
permanent office a special division of 
experts has been set up to investigate 
these problems and to exchange ideas 
and experiences with other missionary 


New Wing of Prep Seminary at Coutrai 

groups. 3) Co-ordination of various 

apostolic works: traditional missions 
and retreats and the new "missions du 
milieu" and other new approaches to 
the apostolate of preaching. In view of 
findings, teams of missionaries will be 
formed and trained in the new ap- j 
proach to these specialized works. 


On July 12, H. E. Leo de Kesel, 
Auxiliary Bishop of Ghent, ordained 
three Passionist clerics to the priest- 
hood at Kruishoutem: Fathers Raf 
Baert, Robert Van Assche and Marcel 
Pille. A fourth Passionist, Father Rik 
Koopmans, was ordained at Liege by 

The Passionist 

H. E. William Van Zuylcn, Bishop of 

On August 22 four clerics were 
nested and on August 23 four clerics 
took first vows at St. Gabriel's Noviti- 
ite in Kruishoutem. 

Letter of Father Conrad Maes 
From the Congo 

The political anarchy, the lack of 
security and the subversive activities of 
:he Communists make the situation 
here very difficult. There he has been 
i crucial problem of personnel in the 
missions. Half of the priests have re- 
:ently been occupied with the absolute- 
ly essential work of keeping the semi- 

nary, the normal school and the college 
in operation. Our chief hope for the 
future lies in the elite who are being 
formed in these institutions. As a re- 
sult only ten of the principal mission 
stations have resident priests. Because 
of the shortage of priests and the 
hazards of travel today, some of the 
more remote missions stations have not 
had a priest in four or five years. As a 
result there has been a revival of poly- 
gamy and other pagan customs. 

In spite of all these difficulties, the 
attitude of the Congolese toward the 
missionaries has definitely improved in 
recent years. They are greatly desirous 
of having a priest among them. Our 
schools are full and through them the 

Chapter, St. Gabriel Province, July, 1964. Front, 3rd from left, V. Rev. 
Florentius Nackaerts, Provincial. Center, Most Rev. Father General. 

Autumn, 1964 


principles of the gospel are reaching 
the leaders of the future. There is a 
growning number of Congolese clergy, 
men of true valor. In the little semi- 
nary at Otutu there are 100 students. 
The sisterhoods are also receiving many 
aspirants. Troubled as conditions are, 
we take hope, because the missions are 
being signed with the Cross, 

Further Troubles 

The territory of the Passionist Mis- 
sion is in the Province of Sankuru, 
home base of the Lumubists and rebels 
who are fighting the Congolese gov- 
ernment. Some of our missionaries 
have been forced to leave their mission 
stations. Others, too exhausted to re- 
sist for a second time the wave of rebel 
attacks, looting, violence and danger of 
massacre, have tried to get to the Capi- 
tol, Leopoldville. The majority, how- 
ever, have remained at their posts. 
These missionaries are now trapped in 
that area, with no contact whatever 
with the outside world. Father Gus- 
tave Leys, C.P., religious superior, had 
returned to Belgium in July for the 
chapter. He has been unable to re- 
enter the mission territory. In a flight 
over the area in an army plane, they 
were fired on and had to return. Some 
appeals for help have been heard on 
the radio, but here is nothing that can 
be done. As of this writing, the fate of 
our missionary priests and sisters is 
unknown. Pray for them. 

Walter de Brabandere, C.P. 


St. Gabriel College, Mook 

In September, 1958, the new pre< 
paratory school of the Dutch Province 
opened at Monk with an enrollment oi 
147 seminarians. At the time, onl) 
35% of the teachers had state certifl 
cates. Beginning in 1959 other select 
students were admitted and the school 
was organized on the English plan as 
a school-community, with several dif-s 
ferent areas of training. 

A Royal Decree issued in 1962 gave 
St. Gabriel's College the right to ex- 
aminations by its own faculty and em- 
powered it to grant a diploma giving 
entrance to the universities of Holland 

The 1963-1964 school year found 
300 students in attendance. All teach- 
ers are now fully certified, among them 
a number of lay teachers, whose pres^ 
ence has been a good influence on the 
students. Enrollment in September! 
1964, was 360 students. The boarding 
students have been divided into sever 
groups, each headed by a priest-prefeo 
Very Rev. Bernard van Schijudel, C.P..' 
directs the boarding school divisioni 
Very Rev. Thomas M. Janssen, C.P.' 
heads the community school. 

The guiding principle for the school 
administration is as follows: "The boy:, 
who enroll in the school-community 
are to be formed into responsible per 
sonalities and apostolic orientated meni 
who will have the zeal to involve therm 
selves in the needs of their fellow-men' 
their Church and society, that so they 
may help shape the future." 

The Passionist 

Provincial Chapter 

On June 28, 1964, Most Reverend 
Theodore Foley, Superior General 
opened the provincial chapter for the 
Province of Our Lady of Holy Hope. 
On June 29 Very Rev. Germanus van 
der Meer was elected Provincial. On 
June 30 the election of the four Con- 
suitors Provincial was announced. They 
are: V. R. Fathers Boniface van de 
Werf, Servatius Vossen, Joannes van 
Hezewijk and Longinus Lelieveld. 


The Province continues a healthy 
growth. On July 18 seven clerics were 
raised to the priesthood by H. E. Con- 
stans Cramer, O.F.M., bishop of Luan- 
fu. They are: Fathers Leopold Kreb- 
bers, Walter Straver, Edward van de 
Groes, Simon Bakker, Herman Kremp, 
Romuald Stein and Pius Verheul. On 
September 5 H. E. Stanislas van Melis, 
C.P., bishop of Sao Luis de Montes 
3elos, ordained four students to the 
iiaconate. Four clerics took final vows 
:>n September 6, while on August 26 
en clerics took first vows at Maria 
rioop and are now attending classes 
is the Jesuit College in Nijmegen. 


The liturgical movement is far ad- 
vanced in Holland. Permission has 
>een granted in all dioceses for the 
>riest to celebrate "The Service of the 
Word" at the sedalia. The priest goes 
o the altar proper only after the creed. 
Gerard Kok, C.P. 


Province of the Precious Blood 

The Shrine of St. Gemma continues 
as a center of devotion to the Saint in 
the nation's capital. On September 14, 
more than 25,000 pilgrims visited the 
shrine. This saint of the 20th Cen- 
tury still works many miracle on be- 
half of those who appeal to her. 

The new house of philosophy at Las 
Presas has an apostolic impact on the 
area. It is now the Diocesan Center 
for the Cursillos. The students had a 
summer workshop on classical music, 
with Fathers Albert Busto and Justin 
Palomino treating of the theory of 
music and the symphonies of Beetho- 

At Mieres the theology students were 
privileged to have Father Gerard 
Sciaretti with them from Rome. Fa- 
ther Gerard lectured on Passiology and 
contemporary Italian Catholicism. Fa- 
ther Michael Paton treated the theology 
of the Word from the viewpoint of 
biblical theology. 

At Madrid the monastery has been 
attracting many priests and religious 
with its seminars on Passiology, Mari- 
ology and Biblical Studies. 

The Spanish Hierarchy has again 
asked Father Bernard Monsegu, C.P., 
to be present at the third session of the 
Council in the role of Peritus. 

Norberto Gonzalez, C.P. 

Autumn, 1964 


Shrine of St. Gemma, Barcelona. 

Province of the Holy Family 

The shrine of St. Gemma and the 
Passionist retreat are landmarks of 
faith in Barcelona. On the Feast of St. 
Gemma, May 11, 1964, the 35 foot 
cross atop the campanile was blessed. 
Floodlighted at night, it is visible for 
miles around. 

Pablo Garcia, C.P. 


First Priest 

The Commissariat of Portugal re- 

joiced on April 25, when Father Bon-j 
aventure Mirana Ribeiro, C.P., was? 
ordained as first priest of the Commis-f 
sariat in the Basilica of St. Gabriel at} 
Isola. Two of his brothers, both Pas- 
sionists, were present for the occasion: 
Virgil, who is studying philosphy atf 
Mondovi and Joseph Mary, who is aj 
theologian at Isola. The First Mass; 
took place in the basilica on April 26.J 
Father Bonaventure, a university stu- 
dent in Rome, returned to SS. John* 
and Paul and had the privilege of cele- 
brating Mass at the altar of Our Holy 
Founder in the presence of the capitu- 

The Passionist i 

lars. The Commissariat will soon have 
its second ordination, when Father 
John M. Xavier Bezzarra, now a dea- 
con, reaches the canonical age. He will 
be 23 in December. 

Father Bonaventure Mirana Ribeiro 

Centenary Celebration 

The Passion ist Seminary at Arcos de 
Valdevez took part in the tremendous 
celebration at Braga, June 2-7, making 
the centenary of the shrine of Our 
Lady of Mt. Sameiro. 35,000 persons 
marched in the procession. Among the 
floats, each representing a title of the 
Litany of Loreto, was that of the Pas- 
sion ists, Regina Martyr urn. A series of 
seminars and conferences on the gen- 
eral theme, "The Theology of Mary 
in the Church," also marked the cen- 
tenary. The entire Portuguese hier- 
archy was present. In his radio address 
to the gathering, Pope Paul praised the 

Autumn, 1964 

constant devotion of the Portuguese 
people to the Immaculate Virgin Mary. 

Congress of Religious 

Four Passionists attended the Na- 
tional Congress of Religious held in 
April: Fathers Benedict Tarola, Com- 
missary General, Theophilus Aguirre- 
beitia, Sebastian Teresa and Benignus 
Villa. The Congress turned on the 
general theme: The Religious Voca- 
tion in the Light of the Moral and 
Material Progress of the Nation. 1500 
delegates from 90 different groups at- 

Faustino Barcinella Pearl, C.P. 


Blessing of Shrine Church 
at Casale, Province of Pieta 

On September 8, 1964, the new 
church of the Madonna of Casale, near 
S. Arcangelo di Romagna-Forli, was 
solemnly blessed. The Pontifical High 
Mass was celebrated by H. E. Emilio 
Biancheri, Bishop of Rimini. Present 
for the occasion were Very Rev. Anas- 
tasio Cecchinelli, C.P., Assistant for 
the Italian Provinces, the Provincial 
and Council of Pieta Province, and 
many visiting priests and religious. 

The ancient shrine dates from the 
fifth century. When the German army 
was retreating in 1944, the shrine and 
the adjoining Passionist monastery were 
almost completely destroyed. The new 
church, spacious and well-planned, 
harmonizes the demands of devotional 


Missionaries, 21-26 September; 22 
French Missionaries from North Kyu- 
shu, September 2 7 -October 2; 35 Jap-, 
anese priests from the dioceses of Fu- 
kuoka and Oita, October 5-9. 

Summer saw a number of retreats! 
for laymen, with more lined up fori 
October and November. 

We also journey forth for missions. 
Beginning in November there is a! 
two-man mission in Kumamoto, and ai 
series of six missions in Kyushu fori 
the German Redemptorists. The Co-j 
lumban Fathers have requested six mis- 
sions for 1965, with others from the 
French Fathers and a big job at the< 
Osaka Cathedral in lent. 

Interior of Chapel, Fukuoka 

New Shrine Church 
of Our Lady of Casale 

atmosphere and modern art. Much de- 
tail work remains to be completed, es- 
pecially the shrine itself, which will 
contain the fifth century fresco of the 
Madonna di Casale. 

Ferdinando Zicchetti, C.P. 



The new retreat house is running in 
high gear. Right now is the season for 
priest's retreats: the Irish Columbans, 
13-19 September; Canadian Scarboro 


The Passionist 

First Cursillo at Mefu, August 13-16, 1964. Front, 4th from left, Father Ward 
Biddle, 3rd from right, Father Augustine P. Kunii. 

Father Francis Flaherty conducted 
the retreat for the Columbans and they 
[iked him immensely. He is being lined 
up for work in the Philippines and 
Korea. Father Ward Biddle is giving 
the retreats to the diocesan clergy. Fa- 
ther Patrick O'Malley stopped through 
on his way to Korea. Besides his 
preach ing, Father Leonard Kosatka 
takes charge of the kitchen, which is a 
Dig task. We have no brothers here, 
but two young hired men. 

Carl Schmitz, C.P. 


The retreat house in Mefu, with the 
massing of summer, goes into its sev- 
enth year of operation. Over the past 
pear there were 50 groups of retreat- 
ants. Of these, 15 groups were priests, 

Autumn, 1964 

200 in all, from seven different coun- 
tries. There were 10 student groups 
with a total of 200, and the remainder 
were general retreats with some 600 
men attending — altogether a total of 
over 1000 retreatants in the year. The 
priests coming here were from the dio- 
ceses of Osaka and Nagoya, as well as 
Columban Fathers, Scarboro Fathers, 
Oblates, Xaverians, Marists, Marianists, 
Dominicans and Fathers of the Paris 
Foreign Mission Society. 

The first Cursillo in the diocese of 
Osaka was held at the retreat house in 
Mefu from the evening of August 13 
to the evening of August 16. There 
were 34 men taking part, with 22 
first-timers. A team of three laymen 
and two priests came from Tokyo to 
bolster the Mefu team. Father Ward 
Biddle was the spiritual director. He 


had put in countless hours in organiz- 
ing the Cursillo. Father Clement Payn- 
ter and Father Augustine Paul Kunii 
also took part in the Cursillo. 

Two more Cursillos are planned for 
the immediate future: November 20- 
21 and January 14-17. Because of the 
inability to handle larger groups at the 
retreat house, the Cursillistas will use 
a large Catholic school in Osaka. 

Japan is aware that the attention of 
the world will be focussed on her dur- 
ing the Olympic Games. To create the 
image of a modern progressive nation, 
new stadiums, hotels, highways and 
the monorail and high-speed passenger 
train have been built. An "English 
boom" has developed as a result of 
the coming games. Many missionaries 
are besieged by Japanese who want to 
learn English in the space of a few 
weeks. The games will pass. The mis- 
sionaries hope and pray that the Japa- 
nese, as a result of greater knowledge 
of Western culture, may be more open 
to receiving the Gospel. 

Denis McGowan, C.P. 


The Vice-Province of Germany- 
Austria was dealt a severe blow on 
July 17, when Father William Fedder, 
C.P., perfect of the preparatory school, 
died suddenly. Father William had 
been a Salesian for some years when he 
transferred to the Passionists. He was 
professed in 1936 and on the comple- 
tion of his studies, was ordained on 
August 6, 1939, at Maria Schutz. 

Shortly after this Father William was 


inducted into the army. The end of the 
war found him a prisoner of thd 
British in Carinthia. After his release* 
Father William did excellent work ati 
Maria Schutz and Schwarzenfeld. He 
then spent a number of most fruitful 
years as chapel-car missionary among) 
the displaced persons in North Ger- 

Ill health forced his withdrawal 
from missionary work, but Father Wil-i 
liam continued to give tirelessly off 
himself in his position as prefect ofl 
the preparatory school. He had great! 
ability as a guide of the young, a carry-; 
over, perhaps, of his Salesian training.! 
He will be sorely missed. May this; 
good priest and devoted Passionist resti 
in peace. 

On September 1 the Vice-Provincei 
was gladdened by the profession ofj 
Conf rater Gabriel. May Providence 
bless us with vocations ! 

At the time these lines are beingi 
witten, Father Adolph Schmitt of the! 
Province of St. Paul of the Cross, who; 
was loaned to us for six months, and£ 
Father Albert Kofler are giving a mis- 
sion in the Vienna archdiocese. There* 
are many requests for missions and re- 
treats in Germany and Austria, butt 
there simply are not enough mission- 
aries. The four priests in each mon- 
astery are needed for work in thei 
churches under our care, and for oc- 
casional recollection days and Sundays 
work in the neighborhood. Only nowj 
and then are they free for missions and \ 

Walter Mickel, C.PJ 

The Passionist i 

Famed Passionist Shrine of Maria Schutz, Semmering, Austria. 


During the month of May the first 
wo Passionist closed retreats for lay- 
nen were held in Our Lady of Per- 
petual Help Seminary, Marbel, Koro- 
ladel, Cotabato. Approximately 30 
aymen attended each retreat. Members 
)f the Knights of Columbus from 
Dadiangas, Lagao and Marbel were 
well represented. His Excellency, Bish- 
>p Quentin Olwell, graciously offered 

the facilities of his diocesan seminary 
as a retreat center during the summer 
vacation period. This arrangement 
worked out very well. Father Albinus 
Lesch, C.P., acted as retreat director 
and Father Antonio Magbanua, first 
ordained of the diocese of Marbel, as- 
sisted him. Father Augustine Sheehan, 
C.P., was retreat master. 

One of the most interesting aspects 
of the retreats proved to be the open 
forum discussions. Durini; these ses- 

Autumn, 1964 


*■> s;: 

First Laymen's Retreat at Marbel, May, 1964. Left, Father Augustine Sheehan, 
C.P., Retreat Master. Right, Father Antonio Magbanua, First Marbel Vocation. 

sions, sometimes five hours in length, 
the retreatants manifested an eager de- 
sire to know more about the faith. This 
was reflected in the fact that 75% of 
the questions asked were dogmatic in 
nature. The men were greatly im- 
pressed by the traditional emphasis on 
the relevance of Christ's passion and 
death to modern life and problems. 
But the intense afternoon heat neces- 
sitated a slight change from the retreat 
horarium as followed in Pittsburgh, 
Pennsylvania. There had been some 
apprehension with regard to the finan- 
cial feasibility of the retreats. This 
fear proved to be unfounded. 

Father Peter Kumle of the Japanese 
mission came to conduct the two com- 

munity retreats at Lagao. His work 
was excellent and the brethren of the 
Phillippine mission are most grateful 
to him. 

Father Bede McGauran of the Eng- 
lish Province arrived in the Philippines 
in August and is now assigned to the 
cathedral parish in Marbel. 

Catholic education is a necessity in 
these Islands. During August Bishop 
Olwell blessed two new Catholic high 
schools for the mission, one at Santo 
Nino and the other at New Iloilo. 
Also during August His Excellency 
blessed a new College at the parish in 
Kiamba. This brings the number of 
Catholic schools in the prefecture to 
23: 6 elementary schools, 14 high 


The Passionist 

chools, and 3 colleges. There are 
ome 9000 students enrolled in these 
chools, and some 60,000 others in 
)ublic schools, most of them Catholics, 
rnd in need of instruction. 

There are at present four fine candi- 
lates for the Passionist priesthood from 
'refecture. They attend San Jose Sem- 
nary in Manila, which is run by the 
esuit Fathers. Two are in the sixth 
ear of the minor seminary, and two 
jre in first philosophy. 

At the beginning of September, 
Consignor Paschal Sweeney, C.P., Per- 
ect Apostolic at Vanimo, visited Mar- 

bel. Bishop Olwell and Monsignor 
Sweeney left together for Rome and 
the Council. Also in Marbel for a visit 
was Father Harold Poletti, C.P. Fa- 
ther Harold journeyed to the various 
missions stations and parishes gather- 
ing material for his mission appeals. 

The brethren are awaiting the arrival 
in November of Father Malcolm La 
Velle, who will be mission procurator 
in Manila. The weatherman and the 
brethren promise Father Malcolm the 
warmest of welcomes. 

Harold Reusch, C.P. 

Vnnual Retreat, St. Gabriel's Seminary, Lagao. Front, 1-r: Fathers Hilarion 
Walters, Anthony Maloney, Peter Kumle, Harold Reusch, Jerome Does, 
-eonard Amrhein. Back, 1-r: Fathers Paschal Smith, Owen Lally, Theodore 
J^alsh, James McHugh, Cyprian Regan, Thomas Carroll. 

lUTUmn, 1964 



Father Federico Soneira 

First Uruguayan Passionist 

On July 4, 1964, Father Federico 
Soneira, C.P., was ordained to the 
priesthood in the church of St. Gemma, 
Montevideo, Uruguay. He offered his 
First Solemn Mass at St. Gemma's the 

following day. Father Federico come 
from a well known family in Uruguay 
His parents are the President CoupL 
of the Christian Family Movement fo 
South America. 

Retreat House Blessed 

On August 29, Very Reverem 
Ambrose Geohagan, C.P., Provincia 
of Immaculate Conception Province 
blessed the new retreat house unde 
construction on the grounds of Hoi 
Cross Monastery in Buenos Aires. Thl 
retreat house has been put under thi 
patronage of the Holy Family o 
Nazareth. It will serve a diversifies 
clientele, as retreats are planned fo 
married couples as well as for group 
of laymen and laywomen. 


On August 29, Conf raters Georg 
Stanfield and Eduardo Llosa left b; 
air for Miami, Florida, and thence b; 
bus to Louisville, Kentucky. They hav 
begun their course of theologica 
studies in the House of Theology o 
Holy Cross Province in Louisville. 
Henry Whitechurch, C.P 


The Passioi 

* m*£t'& 


Q -t, 




= u- -5 

















. c <u 

- §*: 

O li- 
CO wo 

il • t 

ii cl 
• <u < 

c c x 

Q. _ 
C CO -f y 

§ ^ 8 

O T- 


_ s 

. r 

O 3 
Q£ • 

. (— 



S i 

— 0) 

— ^ 

E ;p 

<l) — 

_c v 

< 2, 

• c 

—> o 





J i 


O = 


o « 

CD 5 



^ CO 

-? £ E 

CO ") 

• §°. 

O-? c 

u * J 

2 Q 6 

: 5 


N Q 

3 c 
_r o 
o c 








IE u_* 


-5 O 

,u. J 

E c 3 
co J 



i— j> 

•y a. 

o c 

-» o 

• o> 


2 c 




c •- 
-c co 
<u . 

■ ^ JL 


o < 

r >s 

c ~> 
O I 



X WO Li. 

I i J 

_ U 

_£ a> 

co r 

o 2 

Co o 

2 : -« 

- 1 c 


-P o 


c ~° 

._ N — 

c - o 

c — JO 


•^ co 2 

= O £ 


Z I Q -« 



"I • 


>- c 
E -2 



1 i 






People say the nicest things. I quote from my favorite letter 
of the month. "All of us here in our Province eagerly await 
every issue of The Passionist and literally devour it when it 
arrives. It is today one of the main sources of inspiration and 
a wonderful means to keep us Passionists closer together." How 
about that! 

But it's hard to maintain altitude. 

I think, though, that you will find some interesting and 
challenging articles in this issue. 

We stand on the shoulders of the past. Father Basil Killoran 
opens a glorious chapter of Passionist history for our consider- 
ation, writing of the first Passionists in the Far West. 

From the Far East Father Peter Kumle tells of a work dear 
to his heart. Over a decade of experience in preaching missions 
in Japan gives him wide experience to draw on. He tells of the 
parochial mission there. 

An eminent professor of theology, Dr. Joseph Sittler, recent- 
ly remarked that what a clergyman cannot personally experience 
he must supply by reading. We are treated to a little symposium 
on Contemporary Literature and the Priest by two who know, 
Father Augustine Paul Hennessey and Father Jerome Brooks. 

Father Melvin Glutz has done some spade work for us. The 
ore has been refined in his digest of current thought on author- 
ity and obedience. You may agree or disagree, but this is the 
world we live in. 

Congratulations to our brethren to the south! Be sure and 
read about the Centenary of the Passionists in Mexico. 

And here my case rests. As our Greek teacher used to say, 
sufficient for the haemera is the kaka thereof. 

Fraternally yours in Christ, 

Ignatius P. Beehtold, C.P. 






First Passionists in the Far West 2 

Basil Killoran, C.P. 

The Parish Mission in Japan 14 

Peter C. Kumle, C.P. 

Contemporary Literature and the Pastoral Year .... 21 
Augustine P. Hennessey, C.P. 
Jerome Brooks, C.P. 


The Passion According To Bach 33 

Kent Rummenie, C.P. 

Obedience and Authority 38 

Melvin Glutz, C.P. 


Centenary Of The Passionists In Mexico 56 

Passionists In The United States 58 

Passionists Around The World 90 


Spirit of Renewal 

Andrew J. Buschmohle, C.P. 

Editor: Ignatius P. Bechtold, C.P. Layout: Andrew J. Buschmohle, C.P. 

The Passionist is published quarterly by Holy Cross Province at Immaculate Con- 
ception Monastery, 5700 North Harlem Avenue, Chicago, Illinois 60631. The maga- 
zine is a private publication, issued primarily for members of the Congregation of 
the Passion. There is no copyright. There is no subscription price, but free-will 
offerings are gratefully accepted. Controlled circulation publication postpaid at 
St. Meinrad, Indiana. 

Spring-Summer, 1965 








N October, 1945, Father Angelo 
Hamilton, C.P., was sent by the Very 
Rev. Herman Stier, C.P. Provincial of 
the Holy Cross Province, at the request 
of the Bishop of Sacramento, Most 
Rev. Robert J. Armstrong, to estab- 
lish a Passionist House in that diocese. 

At that time few of the members of 
the Province knew that Father Angelo 
was taking up his apostolic labors in 
a district of Northern California in 
which Passion ists had pursued their 
missionary work just short of a cen- 
tury before that date. In May of 1852, 
six months before Father Anthony 
Calandri, C.P., and the other founders 
of the Province of St. Paul of the 

Cross, came to Philadelphia (Nov 
20th, 1852), there arrived in San| 
Francisco, California, from Sydney 
Australia, one of the priests who "halj 
lowed the gold dust trails." He was 
the Rev. Peter Maganotto, Passionistj 
Father Peter offered his services to the 
Bishop of San Francisco, Most Rev. 
Sadoc Alemany, O.P., D.D. who was 
in dire need of priests because of the 
tremendous influx of Catholics to the 
gold fields of California. 

Father Felix Ward, C.P., in his 
book, The Passionists, and Rev. Henryj 
Walsh S.J., who copied from him, 
say that Father Peter arrived in San: 
Francisco in 1849. In another placd 

The Passionist 

Father Felix says that Father Peter 
went to Sidney, Australia in 1848 and 
that he taught in the Benedictine Sem- 
inary there for three years. Father 
Osmund Thorpe, C.P., in his Mission 
to the Australian Aborgines, quotes 
from a letter written by Father Peter 
Maganotto, C.P., from Sydney in April 
of 1852. The San Francisco diocesan 
archives contain the record of his ar- 
rival, in the handwriting of Bishop 
Alemany, as occuring in 1852. 

Peter maganotto was born at Alo 
in the Tyrol, in Northern Italy, on 
February 22, 1805. He made his vows 
as a Passion ist on September 14, 1831. 
He had evidently been preparing for 
the priesthood before his entry into 
the novitiate, for he was ordained 
only two years after he made his re- 
ligious profession. After ordination he 
was engaged in the teaching of theol- 
ogy to the Passionist students, until 
he was chosen as one of the compani- 
ons to accompany Blessed Dominic 
Barberi, C.P., in the founding of the 
Belgian and English missions. In 1847 
he resigned the rectorship of the retreat 
at Tournai, in Belgium to join the 
Passionist mission to the Aborgines in 
Australia. He arrived in Sydney, Aus- 
tralia Feb. 6, 1848 to find that the 
mission had been abandoned. At the 

request of Archbishop Polding he re- 
mained at Sydney to teach theology in 
the Benedictine Monastery. In 1852 
he left Sydney and went to San Fran- 

Father Peter served in San Francisco 
from his arrival in May until August 
when Bishop Alemany sent him to 
found a parish in Marysville, Cali- 
fornia. At the time he took up his 
residence there, Marysville was in its 
beginning as a town (two years old). 
It had originated as a supply depot for 
the mining camps along the Yuba Riv- 
er. It was named after Mary Murphy 
Cavillaud, who was the wife of Charles 
Cavillaud, founder of Marysville. She 
was a survivor of the Donner Party 

Marysville was a rough and wide 
open town, especially when the miners 
were in town for the weekend. During 
Father Peter's second winter there the 
town was overrun with miners for 
weeks while the mining camps along 
the river were flooded. A scene of 
wild carousing and violence is de- 
scribed by Rev. Henry L. Walsh, S.J., 
in Hallowed Were the Gold Dust 

IT was probably during this period 
of wildness that there occurred an 
incident, related by our older fathers 


Spring-Summer, 1965 

Father Basil Killoran became inter- 
ested in Passionist history in the far 
West during the mid 1930's when 
he was stationed in Sierra Madre. 
He served as first rector of Christ 
the King Retreat in Sacramento 
from 1930 to 1936, and in 1961 
was appointed first superior of our 
foundation at San Anselmo. At 
present Father Basil is vicar of our 
retreat in Birmingham, Alabama. 
He continues an active ministry of 
missions and retreats. 

forty years ago, which illustrates Father 
Peter's big-heartedness, a quality which 
gave him great influence among the 
miners. According to the story as 
Father Peter was returning to his rec- 
tory after mass one morning, he was 
accosted by a young man who told 
him a hard luck story and asked for 
help. Father Peter took him into the 
house and sat him down to a good 
breakfast with himself, gave him a 
big glass of wine and when he was 

leaving, an alms in the form of some 
gold dust. 

This generous charity paid big div- 
idends both then and some years later, 
this time materially and later spiritual- 
ly. When Father Peter was living at 
the Monastery on the Ridge, in Ne- 
vada, near Virginia City, lawlessness 
had reached such a pitch in Virginia 
City that Vigilantes were organized. 
One day Father Peter heard that they 
had tried and sentenced to death a man 
who was said to be a member of a 
gang of robbers who were ravaging 
the territory. He hurried into Virginia 
City and asked to be allowed to see 
the condemned man. He was told that 
the man had refused to see any min- 
ister and had been very rough with, 
several who had tried to talk to him. 
Father Peter, however persuaded the 
guards to allow him to see the fellow. 
To the surprise and astonishment of! 
all the condemned man welcomed Fa- 
ther Peter. Father prepared him for 
death and, it is believed, accompanied 
him to the scaffold. During the talk 
Father Peter was told by the criminal 
that he was the man he had befriended 
in Marysville some years before. The 
man had just joined the gang and 
being a new member and not known 
around town he had been sent to ex- 
amine the priest's house and learn the 
location of the cache where Father 
Peter was keeping gold for some of the 
miners. There was no bank as yet in 
Marysville. The gangster was so im- 
pressed by the charity of the priest 
that he persuaded the gang not to rob 

The Passionist 

him. Thus that act of charity saved the 
miners' gold and later the robber's 

As soon as he was settled in Marys- 
ville Father Peter set about pro- 
curing a temporary church. On March 
21, 1853 he was authorized by Bishop 
Alemany to bless the new church. By 
the summer of 1855 the Catholic pop- 
ulation of Marysville had increased to 
such numbers that a larger church was 
necessary. On September 16th of that 
year Archbishop Alemany laid the cor- 
nerstone of the new church, which was 
opened for services the next year. The 
old church was then fitted up for a 
parochial residence. This church which 
opened in 1856, under the patronage 
of St. Joseph, is still being used as the 
parish church of Marysville. It is a 
brick structure, and in later years it 
was enlarged and towers were com- 
pleted. It served as the Cathedral while 
Marysville was the seat of a Vicariate 
Apostolic. The venerable building was 
modernized and redecorated for the 
centenary celebration of the parish by 
the present pastor, Rt. Rev. Monsignor 
Thomas E. Horgan, P. A., who has 
been Vicar General under the last 
three bishops of the Sacramento Dio- 
cese. At Monsignor Horgan's invita- 
tion, Very Rev. Basil Killoran, C.P., 
rector of the Retreat of Christ the 
King at Citrus Heights, in the Diocese 
of Sacramento, sang the Solemn Mass 
Coram Pontifice, at the centenary cele- 
bration and Rev. Pius Leabel, C.P., de- 
livered the sermon. 

With the Catholic population in- 

Spring-Summer, 1965 

creasing so rapidly, Father Peter felt 
the need of a parochial school to care 
for the children and with character- 
istic zeal and energy set about erecting 
one. By October 1856, the school was 
ready and Father had procured three 
Sisters of Notre Dame de Namur as 
teachers. On November 10, 1856, 
with a lay teacher to aid them, the 
Sisters began classes. The same order 
of Sisters is still teaching at Marysville. 
In addition to his pastoral duties 
and the work of building in Marys- 
ville, Father Peter made many mis- 
sionary excursions to the numerous 
and widely scattered mining camps in 
Yuba and Butte Counties. In 1856 he 
held the first Catholic services in Butte 
and Colusa counties. The first Mass 
said in Colusa County was commemo- 
rated by centenary services in the Fall 
of 1956, at which the rector of Christ 
the King Retreat, Very Rev. Fergus 
McGuinness, C.P., was celebrant. 

IN march of 1875 Father Peter was 
called back to San Francisco by 
Archbishop Alemany and on April 15, 
1857 was appointed Vicar General of 
the Archdiocese. On May 5th of that 
year he was made pastor of St. Francis 
of Assisi Church at Columbus and 
Vallejo Streets, in the Italian Quarter 
of San Francisco, known as the North 
Beach section of the City. Here, too, 
he soon realized that the church was 
too small and on May 5, 1859 he laid 
the cornerstone of a new St. Francis 
Church. This church was destroyed in 
the great fire which followed the San 
Francisco earthquake in Apr'! 1906. 

According to a record in the hand- 
writing of Archbishop Alemany, Fa- 
ther Peter requested the Archbishop, 
on the day of the laying of the corner- 
stone, to relieve him of the duties of 
Vicar General and also asked permis- 
sion to go to Rome. The purpose of 
this proposed journey was twofold. 
Word had been brought to the General 
of the Passionists in Rome by a Bene- 
dictine Father who had come there 
from Sydney, Australia, that an Oblate 
Brother in the Franciscan convent at 
Lima, Peru, had been recognized as 
Father Luigi, a Passionist. Father Luigi 
had been one of the members of the 
Aborigine Mission in Australia. Father 
General had written to Father Peter, 
asking him to go to Lima, look into 
the matter, and bring Father Luigi to 
Rome. In addition to this commission, 
Father Peter wished to place before the 
General the matter of a Passionist 
foundation in San Francisco, for which 
Archbishop Alemany had already given 
him permission. 

he found that the person in 
question was truly Father Luigi. The 
Franciscans had grown so to admire the 
holiness of their gardner that they 
wished to keep him. Since Father Luigi 
also wished to remain, he was restored 
to his status as a priest and with per- 
mission of the General, ended his days 
as a Franciscan. 

Accordingly, Father Peter did not 
proceed to Rome but returned to San 
Francisco and treated by mail with 
Father General regarding the proposed 

foundation. His request was denied! 
by the General because of some con- 
ditions stipulated by the Archbishop 
to which the General could not accede. 1 

Father Peter was not discouraged by 
the General's refusal of the San Fran- 
cisco foundation. In January of 1861 
the Holy See had established the Vicar- 
iate Apostolic of Marysville, compris- 
ing the northeast portion of California, 
the northern half of the State of Ne- 
vada, and a part of Utah. The Right 
Rev. Eugene O'Connell, D.D., a pro- 
fessor at All Hallows Seminary in Ire- 
land and formerly a missionary irt 
California under Archbishop Alemany, 
had been named Vicar Apostolic. Fa- 
ther Peter received permission from 
Bishop O'Connell to establish a mon- 
astery of the Passionist Congregation in 
the new Vicariate. 

Sometime in 1862 Father Peter left 
San Francisco for Rome, spending sev- 
eral month with his Passionist brethren 
at West Hoboken while enroute to 
the Holy City. He arrived in Rome 
shortly before the General Chapter of 
1863. Father Peter was permitted to 
place before the Chapter his request 
for a foundation of the Congregation 
in the Vicariate of Marysville. He 
presented a like request from the bish- 
op of Guayaquil, Ecuador, whom he 

1 Author's Note: Reading between 
the lines in what information I could 
get, it would seem that Archbishop 
Alemany wanted the Passionists to take 
a number of parishes. This the Gen- 
eral would not allow. 

The Passionist 

had probably visited on his way back 
from Lima, Peru. 

foundations were approved by the 
Fathers of the General Chapter. By 
June of 1863 Father Peter arrived in 
New York with seven priests and two 
brothers, four priests and one brother 
Deing destined for each new founda- 
rion. The priests who accompanied 
Father Peter were Fathers Amadeo 
3arabaldi, Angelo Lecero, John Philip 
Baudanelli, Paul Hyacinth Graeco, 
[ohn Gismondi, Ildephonoso Obach 
md Guido Matasi. The names of the 
brothers are not known. After spend- 
ing a few weeks at the Monastery at 
West Hoboken, N.J., they all left New 
York in July 1863 for California. 
Meanwhile Father Peter had been ad- 
vised by the Bishop of Guayaquil that, 
because of the political conditions in 
Ecuador, the foundation of the mon- 
astery at that time was inadvisable. 
When they arrived in California 
they went to Marysville and were kind- 
ly recieved by the Bishop and the 
priests there. Four of the Fathers went 
to the Dominican Convent at Benecia 
to learn English and two remained at 
Marysville to assist Bishop O'Connell. 
Father Peter and Angelo went to Vir- 
ginia City. When Bishop O'Connell 
»ave permission for the foundation of 
i Passion ist Monastery in his Vicariate 
de had designated Virginia City, Ne- 
vada, as the site of the establishment. 
Virginia City at that time was only 
it the beginning of its fabulous career, 
rhere had been spasmodic prospecting 

Spring-Summer, 196*s 

for gold along the canyons below 
Mount Davidson for some years. In 
1857 a miner called Old Virginny, af- 
ter his home state of Virginia, found 
some fair placer deposits on the banks 
of a small creek near the head of Six 
Mile Cayon just below the site of 
Virginia City. When the town was 
founded a year later it was named in 
his honor. Other richer deposits were 
soon found and the miners began to 
come to the "Nevada Diggins." They 
were hampered by having to shovel 
away a heavy bluish substance that 
was constantly clogging their rockers. 
In June 1859, Judge Walsh of Grass 
Valley, suspecting that this substance 
might be something valuable, took 
some of it to Grass Valley and had it 
assayed. It was found to be chiefly 
silver ore, running to $3,876.00 a ton, 
about a fourth of it being gold. This 
was the richest silver deposit ever 
found on earth, and when the news 
spread like wildfire the rush was on. 
Virginia City, Gold Hill and Silver 
City were founded and by the end of 
I860 there were 4,000 people in these 
towns and vicinity. By the end of 
1863 there were 15,000 people in 
Virginia City and the yield of the 
mines had reached $12,400,000. 

journey to Rome to obtain re- 
cruits for his new foundation, there 
came to Marysville a newly ordained 
priest and Bishop O'Connell sent him 
to the fast growing Virginia City which 
was without a resident pastor. This was 
the famous Father Patrick Manogue, 

"a man who was to exercise a power- 
ful influence for good in the mining 
camps of Nevada for a fifth of a 
century." (Fr. Henry Walsh, SJ.) 

Patrick Manogue was born in Ire- 
land in 1832 and when he was 17 he 
came to America to live with his older 
brother in Connecticut. When he had 
earned enough money he entered St. 
Mary's Seminary in Chicago to study 
for the priesthood. In a few years, 
however, his money was exhausted and 
he left the seminary for the gold fields 
of California to earn enough to finish 
his training for the priesthood. He 
engaged in placer mining at Moore's 
Flat in Nevada County, California. In 
three years he had earned enough 
money to finish his studies. He went 
to Paris and entered the Sulpician Sem- 
inary, being ordained by Cardinal Mar- 
lot in 1861. In the spring of 1862 at 
the age of thirty he returned to Califor- 
nia, and was assigned by Bishop 
O'Connell to Virginia City. Father 
Manogue was described by a native 
of Virginia City as a giant of a man, 
standing six feet, three inches and 
weighing two hundred and fifty 
pounds with a rough hewn face, a 
shock of curly black hair, a big heart 
and a fine mind. He loved the miners, 
the majority of Catholics among them 
being his own countrymen. For twenty- 
four years he gave to them a measure 
of devotion such as only a great soul 
could offer and a great body endure. 
They called him "Soggarth Aroon." 

On January 16, 1881 Father Ma- 
nogue was consecrated Coadjutor with 


right of succession to Bishop O'Connell 
of Grass Valley. The Vicariate of 
Marysville had been raised to the dig- 
nity of a Bishopric in 1868 with the 
See transferred to Grass Valley. On 
May 28, 1886 the diocese was enlarged 
and the See transferred to Sacramento, 
with Bishop Manogue its first Bishop. 
He died in Sacramento Feb. 27, 1895. 

This was the man Father Peter 
found as pastor when he returned 
to Virigina City with the recruits for; 
the Passionist Monastery. Father Ma- 
nogue had built a new church and was 
unwilling to leave his miners, so Fa- 
ther Peter chose a site on the Divide, 
about a mile south of Virginia City 
and half way between that town andi 
Gold Hill. Here he proceeded to erect 
a frame monastery, he and Father An- 
gelo Lugero, C.P., enjoying the hos- 
pitality of Father Manogue during the 
period of building. By the end of 1 
October 1863, the building was ready 
for occupancy and all the Fathers 
moved in and began to live the regular 
Passionist life. They were occupied 
in giving missions and in helping the 
Bishop and clergy throughout the Di- 

After the monastery was completed 
Father Peter began the erection of a 
church and in the meantime services 
were held in a large room in the mon- 
astery which was fitted up for a chapel. 
Since there was no church at Gold 
Hill, predominately a Catholic town, 
the people came to the monastery chap- 
el for Mass. By December 1863 the 
church was finished and both it and' 

The Passionist 

the monastery dedicated under the 
title of the Immaculate Conception. 

The existence of the monastery and 
church on the Divide was shortlived. 
In July 1864 the people of Gold Hill, 
a mile south of the monastery, under 
the leadership of a newly appointed 
pastor, Father Patrick O'Reilly, built 
a church. There must have been mis- 
understandings and controversy over 
parochial rights, with three churches 
in the space of two miles on the slopes 
of Mount Davidson. On July 31st 
Bishop O'Connell made a visitation 
of the Church of the Immaculate Con- 
ception and matters came to a head. 
Whatever the previous matters of dis- 
pute may have been, the final cause of 
rupture in relations was an interpre- 
tation by Bishop O'Connell of a ruling 
of the Propaganda Fidei to which Fa- 
ther Peter could not agree. The Bishop 
claimed that because the Propaganda 
Fidei had ruled that all church prop- 
erty in missionary territories was to 
be under the jurisdiction of the Bishop, 
he, therefore had jurisdiction over even 
exempt properties. Father Peter would 
not agree to this. 

As the difference of opinion be- 
tween Bishop O'Connell and Fa- 
ther Peter continued, the General, Fa- 
ther Anthony Testa, C.P., ordered Very 
Rev. John Dominic Tarlatini, Provin- 
cial of the Province of St. Paul of the 

Cross, to go to California to look into 
the matter and to try to save the 
Foundation on the Divide. But Father 
John Dominic also failed in his pur- 
pose, and the abandonment of the 
foundation was decreed. 

Father John Dominic, having antici- 
pated this turn of events, had obtained 
permission to make a foundation in 
Mexico. He took Fathers Peter and 
Amadeus to Mexico with himself and 
made a foundation in Tacubaya, near 
Mexico City. Father Amadeus was 
appointed Superior and Father Peter 
his assistant. 

Fathers John Philip Baudinelli 
Guido Matasi and Hyacinth Graeco 
were sent to the Province of St. Paul 
of the Cross in the Eastern United 
States, where they labored during the 
rest of their lives. The other members 
of the Divide Foundation were sent 
back to Rome. 

Father Peter Maganotto himself was 
called back to Rome in 1867 and spent 
the rest of his years giving missions. 
He was stricken while on a mission 
in the village of Castle Porziano and 
died on the 17th of November, 1870, 
in his 65th year. 

An interesting sequel to the history 
of the Nevada Foundation is told by 
Father John Philip Baudinelli in an 
account he wrote for the Mission 
Chronicles of St. Joseph Monastery, 
Baltimore, Maryland, in 1878. 


IN the fall of 1877, Rev. Eugene of our Congregation in this country to 
O'Connell, Bishop of Grass Valley, send thither two or three of our Fathers 
California, had asked the Provincial for the purpose of evangelizing his 

Spring-Summer, 1965 9 

small and much scattered flock in the 
two states of California and Nevada 
over which his jurisdiction extends. 
The same Prelate had asked a special 
favor — that Rev. J. Philip Baudinelli 
should be one of the Fathers, as he 
knew him personally and had had him 
in his diocese working for his people 
twice before. Very Rev. Thomas Stef- 
anini, Provincial, acquiesced to the 
Rt. Rev. Bishop's demands; and, ap- 
pointing Rev. Fr. J. Philip of this 
retreat near Baltimore superior of the 
expedition, gave him as collaborers 
Rev. Timothy Pacitti, Vicar of St. Mic- 
hael's Retreat in Hoboken, and Rev. 
Benedict Murname of the Retreat of 
the Holy Cross, Cincinnati. 

They started for the Far West on 
the 12th of September, 1877, by rail; 
and after six days journey they arrived 
safely at Salt Lake City, Utah Terri- 
tory. Arrangements had been previ- 
ously made by Rev. Fr. J. Philip with 
Rev. Lawrence Scanlan to give two 
little missions in the districts of which 
he is the zealous pastor. On the 23rd 
of September, accordingly, a mission 
opened in Ogden, the terminus of the 
Great Union Pacific Railroad and the 
beginning of the Central Pacific. The 
few Catholics of Ogden attended the 
mission and profited by it. A great 
many Mormons also, and Mormon 
Bishops and Elders attended the serv- 
ices, but only as a matter of curiosity. 
Four days were spent in that place after 
which the Fathers gave another little 
mission of four days in Salt Lake City 
for the benefit of the few Catholics 
residing there. 


The two small missions being over, 
the Fathers started out again fori 
the far West and on the 3rd of October 
took the Central Pacific Railroad; on 
the eve of the 5 th they arrived in 
Marys ville, Cal. and were received 
very kindly by Bishop O'Connell and 
his priest. On the following Sunday, 
October 7th, Rosary Sunday, the first 
mission in this diocese began. Solemn 
High Mass was celebrated by Rev. Fr. 
Timothy, C.P., the Bishop assisting on 
the throne. The whole week was de- 
voted by the three Fathers to the usual 
work of platform and confessional. 
The sisters of Notre Dame, who have 
a noble Academy right in front of the 
Cathedral, shared to some extent in' 
the blessings of the mission, as one of 
the trio preached to them also and 
heard their confessions. The Bishop 
and clergy as well as the people of 
the city were well pleased at the result 
of the work. It is worth noticing that 
the city of Marysville was evangelized 
in early times by our V. Rev. Peter 
Maganotto, C.P. He was one of the 
first priests that administered there. 
He built a small wooden church as ear- 
ly as 1852, and subsequently was Vicar 
General of San Francisco during the 
space of five years. It was then that 
he started to erect the present large 
brick church and finished it. He also 
founded the Academy of the Sisters 
of Notre Dame. His name is, up to 
this day in benediction in that city 
and surroundings. 

After this mission Frs. Timothy and 
Benedict gave another in a small town 
named Colusa 30 miles west of Marys- 

The Passionist 

ville, and Fr. J. Philip devoted a few 
days to the spiritual wants of a number 
of French Canadians in a place called 
Willows. Some of them could not 
speak a word of English, and felt very 
happy of the opportunity which was 
offered to them of a priest that spoke 
the French language. They all went 
to confession and communion. 

IN this city of Colusa the Fathers 
were obliged to separate; three mis- 
sionaries were too many for the greater 
number of the parishes of the diocese 
of Marysville. Accordingly Fr. Timothy 
took the north of Marysville to evan- 
gelize, whilst Father J. Philip and Ben- 
edict directed their steps towards the 
south and the east. The former gave 
missions in Yreka, Callahan's Ranch, 
Fort Jones, Shasta, Oroville, Ohio, 
Cherokee Flat, Wheatland, etc. The 
latter evangelized Red Bluff, Nevada 
City, Smartsville and four more ad- 
joining little towns. 

By Christmas they met together 
again in Grass Valley at the hospitable 
house of V. Rev. T. Daltan, V. Gen'l, 
whose kindness to the Fathers was very 
remarkable. After New Year they went 
to Colpax in which place a new church 
was dedicated on the feast of the Holy 
Name of Jesus. Fr. Timothy performed 
the ceremony and Fr. J. Philip 
preached the sermon. By the request 
of the Bishop it was called the church 
of "St. Paul of the Cross." Fathers 
Benedict and Timothy meanwhile evan- 
gelized alone the following places: 
Gold Run, Dutch Flat, Forest Hill, 
Iowa Hill and Colpax, whilst Fr. J. 

Spring-Summer, 196 s ) 

Philip was arranging other missions in 
the Archdiocese of San Francisco. 

A beautiful mission was given in 
Sacramento City, which is the capitol 
of the State of California. In the be- 
ginning of February another large mis- 
sion was given in Oakland, Cal., east 
of San Francisco, divided from it by 
a beautiful bay. Oakland, so named on 
account of the great number of oak 
trees, is the garden spot of California, 
for its climate, flowers, fruits and veg- 
etables. The mission lasted two weeks 
and a half — it was attended remarkably 
well despite the incessant rain that fell 
during the whole time. Fr. John Philip 
gave a four day retreat to the young 
ladies of the Academy of the Sacred 
Heart to his very great satisfaction and 
that of the inmates. The fervor of 
those pupils and the real earnestness 
manifested is seldom seen in places 
like this. 

Santa Rosa and Healdsburgh were 
the field for the laborers for the fol- 
lowing week. Fathers J. Philip and 
Benedict preached a very successful 
little mission in the former place, while 
Fr. Timothy was doing the same in the 
latter place. 

It was now the end of March and 
the Fathers were enabled to go back 
to the diocese of Marysville again; the 
season of extreme cold having passed 
away. Fathers J. Philip and Benedict 
gave a very nice mission in Carson 
City, the capital of the state of Nevada 
— it lasted one week — during which 
Fr. Timothy ev angel i zed an old wicked 
little city named Genoa. He succeeded 


beyond the expectation of the Pastor. 
After a few days rest the Fathers went 
up to the great mountain town which 
is called Virginia City. 

Virginia city is the largest place in 
the whole diocese of Grass Valley 
and the most populous city of the state 
of Nevada. It is situated upon an 
elevation of 6,000 feet above the level 
of the sea, very near the top of the 
great Mount Davidson. There are in 
it people of every nation under the sun, 
attracted hither by the great thirst after 
gold. It was first inhabited in I860 
when gold was discovered, and though 
it has been totally destroyed by fire it 
has been rebuilt always larger and bet- 
ter than it was. The greater part of the 
people are adventurers, bold, daring 
and reckless, They live on continual 
excitement of losing and gaining; mak- 
ing money by any means whatever 
seems to be the object of the greater 
part. Bacchus, Venus and gold are the 
gods of the majority of the inhabitants 
of Virginia City. There you can never 
recognize the Sunday or holy days — 
the work in the mines goes on all the 
year around without the least inter- 

The Fathers opened the mission in 
that place on Passion Sunday and 
closed it on Easter Sunday. It is esti- 
mated that the Catholic population of 
Virginia City is some five thousand 
souls. The result was 2,500 communi- 
ons and five or six hundred confessions 
of children who had not made their 
first communion. The church, which 
contains about one thousand, was liter- 


ally packed at all the services, especial- 
ly at night. In the judgement of the 
Pastor, Very Rev. Father P. Manogue, 
V.G. and other old members of the 
parish this mission was the most suc- 
cessful they ever had. . . . The Pastor 
above mentioned acted towards thd 
Fathers like a perfect gentleman and 
a true man of God. His kindness and 
noble dealings with them will never 
be forgotten. He is a real Philomath. 

Virginia City, Nevada City, is the 
place where Fr. Peter Maganotto built 
a church and a house of our Order in 
the fall of 1863. The writer of this* 
Rev. J. Philip Baudinelli, C.P. was 
one of the eight priests sent from 
Rome to that mission. He also was the 
only one who for two years remained 
through and fought to the last against 
all manner of wars that were waged 
against the Passionists by the devil, 
bad men, and good men meaning well. 
At last in the end of 1865 the place 
was abandoned with great regret to 
the majority of the people and witH 
scandal to some — for people there 
gave up the faith in consequences of] 
bad feelings against the Powers that 
were. Providence was however, dis- 
posed that the Passionists should once 
more go there to preach the gospel of 
peace and reconciliation to men; and 
people that had not been inside of a 
Catholic church since 1865 went now 
and were converted to God. All the 
ill-feelings that might have existed be- 
tween the Bishop and Priests with the 
Passionists have been entirely anni- 
hilated, and true friendship established 

The Passionist 

between them, which will never be 

On the day of the close of this mis- 
sion Rev. Timothy Pacitti, Vicar of 
West Hoboken took the train at 6:00 
for the East; whither he had been 
called by the Provincial. He travelled 
the distance of 2,000 miles with in- 
terruption and on the following Sun- 
day, Low Sunday, arrived at St. Mi- 
chael's Monastery. 

The two other Fathers remained at 
V. Rev. Fr. Manogue's three days 
longer, during which time they heard 
a large number of confessions of peo- 
ple who had not been able to go dur- 
ing the mission. On the following Sun- 
day, 28th of April, they opened an- 
other mission in Gold Hill, Nevada; a 
large town adjoining Virginia City. It 
was remarkably well attended; and con- 
sidered to have been very successful. 

After a few days of rest the Fa- 
thers repaired to Reno, Nevada, 
where they gave the last mission. This 
also was blessed with success, though 
it had not been properly announced by 
the Pastor. Several other missions had 
been partially engaged, but owing to 
Fr. Timothy's departure, to the season 
which was already hot, and to the fact 
principally that the Fathers had been 
going from place to place for eight 
long months, they concluded to break 

all other engagements. In fact they 
were too weary of the long campaign 
and were very anxious for rest and 
home. They accordingly started for 
San Francisco there to make their prep- 
arations for the long journey to the 
East. At the end of May they left Cal- 
ifornia and on their way stopped two 
days at Salt Lake City — after which 
they returned to their respective re- 
treats which they reached about the 
middle of June. 

Altogether during that missionary 
tour of eight months, thirty-one mis- 
sions were given and two retreats. Fr. 
John Philip took part in thirteen of 
them and gave one retreat. The Bishop 
of Marysville was very kind to them 
and felt very grateful for the work 
done in his diocese — so much so that 
he insisted very much on the Passion - 
ists to settle in his diocese. Most Rev. 
Archbishop Alemany of San Francisco 
proved also very friendly to the Fa- 
thers. All the Priests, without excep- 
tion, whose congregations the Fathers 
evangelized, showed great courtesy, 
good will and gentlemanliness. 

May God be praised forever for 
having shown his mercy to the Califor- 
nia missionaries, and may the souls 
benefited by their ministrations per- 
severe in the faith and love of Christ. 
Amen, (slightly abridged) 

Spring-Summer, 1965 






>_3ince coming to Japan in 1953, we 
Passionists have given literally hun- 
dreds of parish missions. We have 
had the great joy of standing beneath 
the big mission crucifix in almost every 
county of Japan, north and south, east 
and west. The message is the same. 
The response is the same. Christ Cru- 
cified is for all men the Power of God. 
I would like to review our experiences 
with you. 

The parish mission in Japan usually 
lasts for six days. Since so many of 
the parishes here are quite small, 300 
to 500 souls, and since the demand for 
our services is so great, we have found 
this to be a necessary adaptation. At 
times the best we can do is a four 
or five day mission. We have the sol- 
emn opening at the principal Mass on 
Sunday morning. The mission will 
continue until Wednesday, Thursday 
or Friday evening. Many of the pastors 


like to have the missionary assist in 
home visitation. In such cases, if the 
missionary is unable to arrive a few 
days early and conduct the visitation, 
the mission will open on Sunday with 
home visits, morning, afternoon and 
evening, on Monday and Tuesday. We 
begin preaching again on Wednesday 
morning, closing at the main Mass on 
the second Sunday. 

During the heavy mission seasons of 
lent and the fall, there are so many 
requests that often the missionary will 
have six or seven missions in a row. 
With the mission closing on Thursday 
or Friday night, he will have a day or 
two for travel. This is a rather brutal 
schedule and not to be recommended. 
But due to the shortage of personnel 
it is in no way unusual for us. 

In some large city parishes we oc- 
casionally use two men for a full week 
or even longer. The two week mission, 

The Passionist 

one week for the men and one week 
for the women, is very rare and then 
usually in the Nagasaki area. In gen- 
eral we give one-man, six-day missions. 

Mission Schedule 

Our schedule is as follows. The 
first Mass and sermon is at 6:00 or 
6:30 each morning. I usually preach 
for at least twenty minutes. A second 
service, for housewives and others, be- 
gins at 10:00 and lasts for an hour 
or more. This is a necessary adapta- 
tion to the needs of the country, for 
in Japan a large percentage of the 
married women are not free to come 
to the evening services. Moreover, 
many working men and women are 

on the swing shift in factories. Hence 
two distinct main mission services will 
be held each day; in the morning or 
early afternoon, and then in the eve- 
ning. In many parishes there will be 
as many people or more at the two 
morning services as attend in the eve- 
ning. So we give them just as much 
as we can. 

There are no parochial grade schools 
in Japan. There are Catholic middle 
and high schools for boys and girls, 
but these are private schools run by 
various religious. Where it can be ar- 
ranged, we have talks for the children 
at 4:00. Two or three days for the 
younger children, two days for the 
middle school children, and a special 
talk for high school boys and girls. 

Mission at Katase-Enoshima, November, 
Father Carl Schmitz Preaching 

Spring-Summer, L965 



Father Peter C. Kumle was assigned 
to our Japanese mission upon com- 
pletion of his pastoral year in 1933. 
He writes from a background of ex- 
perience. During his years in Japan 
he has given over one hundred mis- 
sions and many retreats in all parts 
of the country. He is at present 
stationed in Mefu Takarazuka-shi. 

Often these talks must be given on a 
catch-as-catch-can basis. Of course, we 
encourage the older children to attend 
other services of the mission. 

The evening mission service is usual- 
ly scheduled for 7:00 and lasts for 
at least an hour and a half. It takes 
about ten minutes longer to recite the 
rosary in Japanese than in English. 
This is the general horarium we fol- 
low, but we are quick to adapt to local 
needs and customs. Our idea is to 
reach as many people as we possibly 

Kyushu Missions 

Down in Kyushu, the southern 

island where many Catholics are old- 
Christians, that is, tracing their faith 
back to the time of St. Francis Xavier, 
the mission horarium has to be adapted 
to their traditions. In such parishes 
the women will spend all day in 
church, with their small children, from 
around 8:30 a.m. to 4:30 p.m. The 
mission service runs all day. There 
are usually four sermons, interspersed 
with public recitation of the rosary, 
public stations of the cross, Mass is 
the late morning, and the concluding 

The men and the working girls come 
in the evening. Tradition has it that 
these evening services must run for two 
hours, 7:00 p.m. to 9:00 p.m., exclu- 
sive of confessions. Often this is a 
one-man mission. It makes for a long 
day. In some rural or small insular 
areas the farmers or fishermen just 
take off work for a week. Then their 
mission, like that of the women, runs 
all day. In the old-Christian area$ 
almost 100% of the adults make the 
mission. This is the way it has always 
been. So it continues, 

Traditional Topics 

In our sermons we follow our tradi- 
tional Passionist topics quite closely. 
This is not out of blind devotion to a 
system. We have found that the tra- 
ditional topics, well presented, make 
a terrific impact on the Japanese. By 
way of example, I will give my own 
line-up of sermons. 

My opening talk on Sunday morning 
is Christo-centric. One Italian priest 

The PAssioNist 

remarked after hearing it: "All he 
preached was Christ." The theme is 
that "the all-loving Christ is here for 
you this week. Don't disappoint Him." 
The reaction to this sermon is invari- 
ibly good. I began using it as a talk 
for pagans and having seen its ef- 
fectiveness, adapted it as a mission 

I have found by experience that a 
noving sermon on the Sacred Passion 
s excellent for the first evening serv- 
ice. It touches the people. It gives the 
:one for the whole mission. On the 
irst evening we give out our Japanese 
Station Leaflet. By the second day we 
lave usually achieved a remarkable 
}0 c /c of the people making the Sta- 
:ions. The following evening sermons 
^resent the wonderful privilege of 
Baptism, the consolation of a good 
Confession and how to confess fruit- 
: ully, Marriage as a way to heaven. 
Japanese psychology reacts more favor- 
ibly when the combined Death-Judge- 
nent sermon comes midway in the 
mission. Where it seems advisable, I 
*ive an evening to an explained Mass, 
with a sermon on the Mass after the 
gospel. The closing is a kerygmatic 
summary of God's great love for us in 
:he creation, the Incarnation and the 
Passion. Our response must be total 
love, shown by daily prayer, Sunday 
Mass, monthly or bi-monthly com- 
munion and positive Christian living 
n our daily lives. 

In the morning talks we try to help 
:he people with prayer, love of the 
leighbor, the sanctification of daily life 

Spring-Summer, 1965 

and the home. A sermon on patience, 
illustrated from the Stations, is always 
well received. We try to make these 
morning talks very simple and very 
practical. And we always back them 
up by appealing to Our Lord's example 
in His Passion. The last morning is 
given to a talk on the Blessed Mother. 


There are many factors in mission 
work in Japan that make it somewhat 
more fatiguing than in the States. At 
least this is the opinion of missionaries 
who have done work on both sides of 
the pond. There is the problem of 
language. Preaching in Japanese is 
not the easiest thing in the world to do. 
We use no manuscripts or notes, but 
preach from memory. Constant proxi- 
mate preparation is necessary, no mat- 
ter how often you have used the ser- 
mon. And then there is the necessity 
of adapting the sermon to a particular 
social level, local circumstances, age 
group. This must be done by any 
preacher anywhere. But you do not 
change gears in Japanese as easily as in 
your mother tongue. 

Travel is often a problem. Trains 
between the large cities compare favor- 
ably with any nation in the world. 
But rural trains at times resemble those 
seen in Wild West movies. Bus travel 
often takes you over unpaved roads 
and perhaps over high mountains. Not 
conducive to rest and relaxation. 

The rectories in Japan are spartan 
for the most part, and often purely 
Japanese style: sleeping on the floor, 


very little heat, no conveniences in 
plumbing, rice and fish diet. Many of 
the churches have no heat whatsoever. 
In some areas the churches are abso- 
lutely bare. No pews, chairs, anything. 
The people just squat Japanese fashion 
on the floor or on rice straw mats. 
During the sermon they will often 
be popping up and down, rising to a 
kneeling position to ease the aching 
muscles in their legs. 

Japanese pre-school children are 
dolls, but quite undisciplined by 
American standards. They will scam- 
per through the church and raise holy 
sam. If the missionary were to recom- 
mend that the children be quieted, 
the results would be disastrous. So you 
do the best you can. 

All of us agree that the most dif- 
ficult factor of the mission is the con- 
fessions. The Japanese people are not 
extroverts. They do not open their 
hearts even in the privacy of their own 
home. They have a love for the sacra- 
ment of penance and a deep faith, but 
it is not an easy thing for them to 
confess. They are self-conscious and 
sensitive. And at times, unconsciously, 
they will use the patois of a particular 
locality, which is not found in books. 
All of this takes a toll of nerves and 

Pastors Prepare 

We have been most fortunate in the 
cooperation that we have received from 
the pastors in preparing for the mis- 
sions. While there have been excep- 
tions, the pastors usually follow the 


six steps that we ask of them. 1) They 
announce the mission and begin 
prayers for it four Sundays in advance. 
2) They call off all other parish func- 
tions during the time of the mission or 
arrange them so that they will not 
interfere. For instance, the catechu- 
mens are asked to attend the mission 
services instead of coming for cate- 
chism. 3) They distribute the mission 
preparation leaflets to all those attend- 
ing Mass and send them to slack Cath- 
olics. As a last minute reminder, many 
of the pastors send a postcard with the 
mission schedule on it. 4) They are 
serious about home visitation. The Le- 
gion of Mary and other parish soci- 
eties are pressed into service for this. 
And the pastor often accompanies the 
missionary to visit his parishioners. 
Many pastors put in considerable leg- 
work before the missionary comes. 

5) We find that they preach on the 
mission on preceeding Sundays, often 
using the sermon that we supply. 

6) Since their presence at the services 
is quite important in view of Japanese 
custom, we find that they are very 
punctilious about attending the services 
and showing their interest. 


As a result of this careful prepara- 
tion, our missions are well attended. 
Nearly all of the adults attend at least 
two or three of the services. I would 
say that sixty to seventy percent attend 
a good number of the services. And 
the more fervent make the mission 
from beginning to end. There are as 

The Passionist 

many different faces in the course of 
the mission as there are at the Sunday 
Masses. And there is always an over- 
flow crowd for the closing. Everyone 
feels that the mission has been a great 
success. The many letters and cards 
of appreciation which are sent after- 
wards really warm our hearts. 

Our reputation in Japan is very 
good. When people and especially the 
priests think of the Passionists, they 
think of missions and retreats. And 
we are invited back to give missions in 
the same parishes with gratifying reg- 

As will be noted, I have not written 
anything about missions to non-Cath- 
olics. These are gaining in popularity 
and are a great boon to individual 
missionary pastors. To do them justice, 
however, would require a separate 

I would judge that the usual results 
of our mission method are these: 1) 
A deeper grounding of the faithful in 
the basic truths of our faith; 2) en- 
couragement for a more prayerful life 
and frequent communion; 3) the grace 
of a good confession, important for the 
old Catholic who has become careless, 
but especially important for the new 
Catholic; 4) a new depth of appre- 
ciation of Christ's love as reflected in 
the Sacred Passion. 

The mission crucifix, the stations of 
the cross, the opening procession, the 
mission aspirations, the baptismal 
promises, the Passion ist habit and 
mantle, the emphasis on the suffering 
and risen Christ — these things really 

impress the people here, strike home 
to the heart, and channel an abundance 
of God's graces to them. I do not un- 
derestimate the great gifts of the Lord 
which our missions bring. They more 
than justify our efforts. Naturally, we 
would not trade places with any of our 
brethren. And, perhaps, there is no 
other place where so much preaching 
work is available throughout the en- 
tire year. Great restraint must be ex- 
ercised lest we accept too much. 

How to Improve 

However, as I think back over my 
dozen years in Japan and the more 
than one hundred missions that I have 
given, I wonder whether I could not 
have accomplished even more. Could 
I bring the people to a more generous 
decision to strive for holiness in daily 
life? I fear that the renewal of their 
baptismal promises will be too soon 
forgotten. They do keep and treasure 
the mission remembrance cards. Often 
they tell me that they have remembered 
me and prayed for me. But all too 
often I find that no resolution has been 
remembered and kept. Could they be 
taught more effectively to make some 
form of mental prayer? How can 
they be helped to make their homes 
more distinctively Catholic? I have 
been wondering whether the mission 
confession could not take on the char- 
acter of a commitment to Christ, with 
the baptismal promises as the external 
pledge of that commitment. The ques- 
tion haunts me as it does every mis- 
sionary: "Couldn't I make each mis- 

Sprinc-Summi-r, 1965 


sion a more moving spiritual experi- great good by our mission preaching 

ence in the lives of these people, with in Japan. But I dream and plan and 

more lasting and fruitful results?" hope and pray that we can do more, 

We Passion ists have indeed done much more in the years to come. 


Our Congregation, as a vital organism in the Church, must 
share the Catholic spirit of unity in diversity. Each member of 
the Congregation has his role to play and his gifts to use. In 
this age of specicalization our priests, students and brothers must 
develop their talents and give full effort to their assignments. 
Each Province has its own special opportunities to accomplish 
its work in its own distinctive ambient. This diversity is im- 
peratve if the members of the Congregation are to be true per- 
sons, men endowed with intellect, will and heart to live a mean- 
ingful life in the surroundings where Divine Providence has 
placed them. 

This diversity, however, must be matched by the unity of a 
life principle if the Congregation, as a moral person in the 
Church, is to make its integral contribution. This unity is to be 
found in that charity which unites person to person and Province 
to Province to mutual interest and wholehearted collaboration. 
This unity requires, too, a unique pattern of thought and con- 
duct in the life of every Passionist. Prayer and apostolate, study 
and work, poverty and penance: these essential elements of our 
life will imprint a single physiognomy on all those who have 
chosen to make their own the spirit of the two Pauls — "to know 
nothing except Jesus Christ and Him Crucified." 

Letter of General Chapter, 1964 

20 The Passionist 


and tk PASTORAL 





complaint frequently heard now- 
adays is that the language and thought 
patterns of the clergy are out of touch 
with the real world in which the lay- 
man thinks and works and loves and 
strives for his salvation. Articulate lay 
critics like Daniel Callahan, John Cog- 
ley, Michael Novak, and Donald Thor- 
man, rightly or wrongly, lament the in- 
adequacy of seminary atmosphere and 
seminary training for producing priests 
who can understand the laity's prob- 
lems and really communicate with 
them. One gets the impression that 
poor Father is considered so hopelessly 
out of touch that there is a kindly con- 




spiracy of silence in his presence to 
shield him from the world of harsh 
realities in which the layman achieves 
his own rugged brand of maturity. 

This is not a new problem. Appar- 
ently it is a perennial problem besetting 
the young priest's transition from the 
protective atmosphere of the seminary 
to the problem-filled battleground 
where most people habitually live. In 
an amazingly modern speech delivered 
by Father Mark Moeslein at the First 
Missionary Congress in 1894, we find a 
complaint about the text-bookish lan- 
guage of some missionaries who were 
not coming to grips with the- real prob- 

Father Augustine Paul Hennessey is 
Master of Novices in the Province 
of St. Paul of the Cross. Following 
his graduate studies in Rome, Father 
Augustine Paul taught theology for 
many years. His speaking and writ- 
ing cover a broad spectrum of cleri- 
cal interests. 

lems of the people. Among the aids to 
better objectivity recommended by Fa- 
ther Mark was the "reading of the 
ethical and sociological novels" current 
in his day. He mentioned three authors 
by name: "Mallory, George Eloit, and 
Mrs. Ward." At a much later day, 
dealing with the same problem, Father 
Barnabas Ahern delivered a speech at 
the Lectors' Conference in the Western 
Province entitled "Objectives of Cleri- 
cal Training in 1962" {The Passionist, 
March 1962); he also adverted to the 
role of playwrights and novelists in 
promoting authentic contact with the 
real world. By name he mentioned 
Tennessee Williams, Jack Gelber, 

Ernest Hemmingway, Graham Greene, 
and J. F. Powers. 

In setting up the pastoral year, our ii 
Ratio Studiorum designs the curricul- 
lum in such a way that "the students: 
may learn what our times demand, by 1 
what wants they are distressed, andi 
what dangers and difficulties they rnarfl 
fest" (Article 121) The courses om 
ascetical theology, special sacramental,! 
pastoral psychology and sociological 
moral are geared toward helping thej 
young priest to respond to this task! 
with "effective action accommodated tol 
the mood of our age." Accordingly ou r 
lectures during the pastoral year have: 
been planned under these four head- 
ings with the view of engendering 
what Father Barnabas calls "a pas-^ 
sionate feeling for the real." The) 
modern apostle must know the prob- 
lems, speak the language, and feej 
the tensions of the people whom he; 
helps to save. Hence we ask: Whatl 
contribution does contemporary litera- 
ture make toward achieving this ob-l 

Some Basic Questions 

In appraising the contribution of 
contemporary literature to pastoral 
effectiveness it seems appropriate toj 
formulate a few basic questions which 
might promote discussion: 

a) Do the sociological and ethical 
novels of our day have enough 
authenticity to help us really un- 
derstand the moral climate in 
which we do our work? 

b) Do novels dealing with pastoral 


The Passionist i 

problems, whether normal or 
neurotic, have enough genuine 
insight to be worth the time it 
takes to read them? 

c) Do social-protest authors, angry 
young men, and the bewildered 
moralists of our day give us a 
better awareness of the unfin- 
ished business of our Christian 

d) Does a well-written drama or 
play dealing with psychological 
conflict or social pressure illu- 
minate an area of experience 
which we cannot know by per- 
sonal encounter? 

e) Do slice-out-of-life short stories, 
executed with exquisite skill, 
make a significant contribution to 
the better understanding of a 
page from a moral theology or 
dynamic psychology textbook? 

If one answers "yes" to all of these 
questions, as I do, then there still re- 
mains the need for discreet selection 
from among many authors and their 
multiple titles. Such a selection should 
never be the work of any one man. 
While I have at hand a list of nearly a 
hundred authors, with titles which at 
least may deserve discussion, it must be 
remembered that not even the Ameri- 
can Library Association can draw up 
lists for specific educational levels 
which evoke universal approval. The 
subjective element is so strong in one's 
reaction to literature that a recom- 
mended reading list should come from 

Spring-Summer, 1963 

a committee of men who are outstand- 
ing both for their knowledge of moral 
theology and their perceptiveness as 
literary critics. 

Some Illustrative Suggestions 

In April, 1964, a Pittsburgh daily 
reported a local dispute between a 
superintendent and a schoolboard about 
the inclusion of three titles on the high 
school reading list. The titles were: 
George Orwell's 1984; Aldous Hux- 
ley's Brave New World; and J. D. Sal- 
inger's Catcher In The Rye. A few 
months later there was a city-wide con- 
troversy in Chicago when James Bald- 
win's Another Country was assigned 
for reading at a junior college. Most 
of us would, I think, agree that this is 
rather sophisticated reading for the 
modern teenager. But the point to re- 
member is that they are reading such 
titles and these are the people who 
will make up the audiences to whom 
our young priests will be speaking in 
the next decade. So with this in mind 
I would like to make some illustrative 
suggestions for the type of book which 
might fit under some of the categories 
of literature listed above. 

Sociological and Ethical Novels 

Any upright author with integrity 
and good craftsmanship can make a 
worthwhile contribution to the under- 
standing of the moral climate in which 
we do our work. In general we might 
mention people like the following: 


John Steinbeck, 
M. West, 

Edwin O'Connor, 
Flannery O'Connor, 
E. Waugh, 
I. Silone, 

But since the Pastoral year must be 
eminently practical to hold the interest 
and confidence of the newly-ordained 
priests it is important to mention pre- 

Grapes of Wrath and The Pearl 

Shoes of The Fisherman and 

The Devil's Advocate 

The Last Hurrah 

The Violent Bear It Away 

Brides head Revisited and The Loved One 

Fontamara and The Secret of Lucca 

cise books with a precise apostolic in- 
tention brought to the reading of them. 
Merely as illustrations it might be sug- 
gested that they read: 

B. Schulberg, 

Gerald Green, 

J. F. Powers, 

Alan Paton, 

Arthur Miller, 
B. F. Skinner, 

J. G. Cozzens, 

B. Moore, 

E. Goudge, 

Normal and Neurotic 
Pastoral Problems 

On the Waterfront — Social injustice on the docks 
The Harder They Fall — False Buildup in the 
Boxing World 

The Last Angry Man — Protest against conform- 
ism in the medical profession 
Morte D' Urban — Conflicts of the sophisticated 

Cry the Beloved Country — tragedy of dehuman- 
izing hatred between blacks and whites 
Focus — the blindness of anti-Semitic hatred 
Walden Two — the gnostic dream of behavioral 

By Love Possessed — the failure of respectability 
as a criterion of morality 

An Answer from Limbo — the loss of all human 
values for the sake of literary success 
The Dean's Watch — the quiet purgations of 
Providence in the lives of little people 

While there may be many writers of 
original paperbacks who cater to sen- 
sationalism in this area, there are also 
many astute observers of the human 


scene who wrote most perceptively 
about problems which make up our 
ordinary parlor cases and confessional 
experiences. Two who deal with subtle 
conflicts very admirably are Brian 
Moore and Carson McCullers. 

The Passionist 


James Agee, A Death in the Family — young boy's reaction 

to loss of his father 

B. Moore, The Luck of Ginger Coffey — the splendor of 

love which sustains an immature husband 
S. Ashton-Warner, The Spinster — heroic sublimation of lone- 
Muriel Spark, Memento Mori — humor and pathos in de- 

generative aging 

C. McCullers, Member of the Wedding — dream world of 

pre-adolescent girl 

The Heart Is a Lonely Hunter — strange com- 
radeship of the socially handicapped 
The Ballad of the Sad Cafe — destructiveness 
in a loveless world 


B. Moore, The Lovely Passion of Judith Hearne — loneli- 

ness leading to strange mixture of piety and 

The Feast of Lit penal — pathetic immaturity of 
a man who is celibate without being chaste 
Morris West, The Daughter of Silence — adolescent shock and 
evaluative cognition in adulthood 

C. McCullers, Reflection in a Golden Eye — listlessness and 

curiosity as a pathological problem 
William March, The Bad Seed — the moral psychopath hidden 

under the external sweetness of a child 
Meyer Levin, Compulsion — the dynamic unconscious and the 

mystery of imputability 

Protest Authors and 
"Literary Subversives" 

The current battle on civil rights 
legislation and the increased number 
of clergymen seen on picket lines and 
at protest meetings remind us that per- 
haps we should have been listening to 
some Negro authors during the last ten 

Spring-Summer, 1965 

or twenty years. Negroes like Ann 
Petry, Richard Wright, Ralph Ellison, 
and James Baldwin, while sometimes 
shockingly angry in their novels, are 
yet speaking out of poignant experi- 
mental contact with horrible injustice. 
Surely they have a message for the 
contemporary apostle. So, too, we must 


listen to and then analyze the angry proper ecclesiastical permission is re- 

gospel of those writers who have been 
aptly called "literary subversives" be- 
cause they are a challenge to the com- 
fortable mediocrity of people who get 
too contented with the status quo. If 

quired to read a bewildered moralist 
like Albert Camus, then the permission 
should be gotten because he is such a 
wholesome irritant to the Christian 



Ann Petry, The Street — beautiful widow's yearning for de- 

liverance from slum life for self and son 

Ralph Ellison, The Invisible Man — Communism's duping of I 
talented and indignant Negro with social aware- 

Willard Motley, Knock on Any Door — society's role in making 
a slum product an antisocial cop-hater 

Richard Wright, Black Boy — an autobiographical account of dis- 
crimination festering into rebellion 

James Baldwin, Go Tell It on the Mountain — evangelical reli- 
gion as a breeder of resignation, rebellion, and 
pious hypocrisy 



Jack Kerouac, On the Road — beatnik "reverence" for reality 

achieved in and through the flesh 

J. D. Salinger, Franny and Zooey — youth's yearning for per- 
sonal meaningfulness in the phony world 

Albert Camus, The Stranger — man's cruelty to man is a failure 
to reverence his uniqueness 
The Plague — Christian and agnostic strong 
men wrestle with the problem of pain 
The Fall — the blight of egotism and selfish- 
ness touches every act of "fallen" man 

William Golding, Lord of the Flies — the will to power becomes 
corrupt and divisive by its own internal mo- 

John Updike, Rabbit, Run — a juvenile cult of pleasure makes 

man a run away from self-discovery 

The Passionist 

Well-designed Drama 

Reading the script of a contemporary 
drama is at best a somewhat pallid ex- 
perience. The cold, colorless page was 
not meant to carry the dramatic impact 
envisioned by the author. Apart from 
the time and the money involved in 
actually witnessing contemporary dra- 
matic productions, there may be con- 
cessions to our sensation -seeking public 

which preclude a cleric's attendance 
without causing wonderment. Happily, 
some more popular successes are being 
transported from the stage to the 
screen. Here we can sometimes see 
what we may have read as a dramatic 
script. Dramas dealing with psychologi- 
cal conflicts and social pressures which 
might be considered as examples of 
profitable reading are the following: 

A. Miller, The Crucible and Death Of A Salesman 

W. Inge, Dark At The Top Of The Stairs 

E. O'Neill, Long Day's Journey Into Night 

L. Hansberry, Raisin In The Sun 

G. Greene, The Potting Shed 

L. Hellman, The Children's Hour 

J. Osborne, The Entertainer 

T. S. Eliot, The Cocktail Party 

Expert Short Stories 

People who write exquisitely tooled 
short stories have to be exceptionally 
perceptive and extremely well-disci- 
plined. Each year there are celebrated 
collections of the best short stories of 
the year. Frequently a short story ap- 
pearing in the year's round-up by 
Martha Foley and David Burnett will 

highlight human emotion or social sit- 
uation which is very pertinent to our 
apostolate. Paperbacks featuring such 
craftsmen as Frank O'Connor, John 
Cheever, J.F. Powers, Sean O'Faolain, 
and Richard Wright are easily obtain- 
able. Samples worth reading by way 
of seeing the role of the short-story in 
producing insight: 

J. Cheever, The Housebreaker of Shady Hill — status seeking 

in the suburbs and the twinge of conscience 
(H B 50-110) 

J. F. Powers, The Lord's Day — stultification of a clerical mind 
through lack of reverence for people (Image 

C. McCullers, A Tree, a Rock, and a Cloud — the patient tutor- 
ing of experience in teaching reverence (Ban- 
tam F C 138) 

Spring-Summer, 1965 


F. O'Connor, Song Without Words — the reluctance of even 
the professionally holy to make full commitment 
to God (V 29) 

S. O'Faolain, The Man Who Invented Sin — the complexity of 
sensible affection in a world of cheerful invalids 
(Bantam F C 47) 

R. Wright, Man of All Work — the white world's sometime 

unconscious demanding of a black man's dignity 

J. Updike, Wife Wooing — the need for spontaneity in the 

gift of love (Crest D 605) 

H. Fast, The Man Who Looked Like Jesus — the imper- 

sonalism of aristocratic charity in a caste-con- 
scious society (Ballantine S 473 K) 

Alan Brody, A View of the Bay — the sturdy and long-lived 

vanity of the prima donna reluctant to leave the 
spotlight (Bantam S 2540) 

Mavis Gallant, August — the strange rivalry between a mother 
and daughter, beautiful and neurotic (Ballan- 
tine S 473 K) 

General Conclusion 

While stressing the advantages of 
contemporary literature as a tool for 
our apostolic formation, I am strongly 
opposed to any formal course in the 
pastoral year. One's reading along this 
line should be picked up on the run — 
while riding buses, trains, or planes, 
waiting for an appointment, or relaxing 
during free time. The best practical 

suggestion for guiding the young 
priests which I can think of is the oc- 
casional allocation of a page in Verbum 
Crucis or The Passionist to up-to-date 
reading directives. Through use of the 
Paperback Book numbers the handiest 
way of getting the title can be clearly 
indicated. This to my mind would be 
a practical and inexpensive way of 
cultivating a recreational taste which 
would sharpen our apostolic efficiency. 



•ecause the subject of Fr. Augus- 
tine Paul's stimulating article is so 
important for us as Passionists, I am 
pleased by the invitation he extends 
for conversation about its content. 
I eagerly agree with the substance 

of this content: the necessary relation 
between reading contemporary litera- 
ture and knowing the contemporary 
mind. This needs insistent and con- 
stant stress in an Order whose whole 
reason for being is the word. Among 


The Passionist 

the many revolutions that constitute the 
twentieth century (Barbara Ward says 
there are today ten or twenty going on 
simultaneously), certainly one of the 
most crucial is that in communications 
arts. A revolution that has carried the 
written and spoken word to such high 
professionalism and to universal avail- 
ability will not fail to affect preaching 
in the Church and especially a preach- 
ing Order. We cannot outlaw compari- 
sons. The world of the word is one. 
Today odious comparisons are being 
made between the spoken and written 
word in the Church and the spoken 
and written word in the world. The 
preaching of the Gospel, we are told, 
is like the tedious conversation with a 
person of ancient years, or like the an- 
noying conversation with one who 
speaks the language brokenly. This is 
not a rejection of the Gospel, though 
it can lead to that. It is an appeal to 
the preacher to learn the tongue. The 
problem is essentially cultural. 

Within the Culture 

To bring a person within his culture 
is an elusive but essential task. It is 
elusive because most people think it's 
unnecessary: they feel they're there 
already and are therefore aware of it. 
It is elusive also because many resist, 
afraid they will be asked to enter it 
uncritically. But culture is like a per- 
son: it is the most difficult thing to 
really know, knowledge and love do 
not by any means inevitably follow 
contact. It is also like a person in that 
love is essential to come to know it, 

though an uncritical and unreflecting 
love is unworthy. And hate indeed 
is immoral. If a man is to speak to his 
contemporaries, he must be brought 
within their world, not their physical 
world he is there already, but their 
psychic world, which is to say their 

The contribution of the arts is the 
formation of culture is enormous. The 
contribution of art to an awareness of 
culture is almost total. A man may 
know many things about his time, but 
if he does not know one or other of its 
arts he does not know its mind. In a 
literate society, the most accessible of 
the arts is literature. In a recent excel- 
lent article in New City (May 1, 
1965), "Theology and the Layman," 
Fr. Charles Davis puts this matter im- 
peratively: "The great imaginative 
writers are, if anyone is, at the creative 
center of their time, serving as the con- 
sciousness and voice of their age. The 
theologian is out of touch with his age 
if he is out of touch with its literature. 
But he must listen humbly. Great 
writing does not suffer violence. If 
he presumes to judge it haughtily, he 
will be left uttering his platitudes to 
the empty air." This is ominous advice 
for a theologian to be giving theolo- 
gians. It is pertinent advice for a 

Concurring as I do with the sub- 
stance of Fr. Augustine's article I 
should like to take exception to a 
couple of particulars. In a sense, Fa- 
ther seems to reduce a liberal art to a 
practical discipline when he inquires 

Spring-Summer, 196 s ) 


Father Jerome Brooks received his 
M.A., in English Literature at Notre 
Dame in 1962. He is lector of Eng- 
lish and History at our seminary in 
Chicago. In the fall of 1965 Fa- 
ther Jerome will begin his work for 
a doctorate at the University of 
Chicago. His field of investigation 
will be the theological implications 
of contemporary literature. 

will literature make one's apostolate 
more effective? I mean by this that 
the questions he asks are chiefly socio- 
logical, ethical, psychological, pastoral. 
No really literary question is asked. It 
would seem to me that this approach 
reduces a liberal art to a practical, 
pastoral, discipline. While all the 
above issues are found in literature, one 
does not go to literature for them. The 
truth is that literature will not in- 
evitably make one's apostolate more 

The True Question 

The true question, it seems to me, is 

does the young priest know how to 
read? Does he have the tools of per- 
ception ? If he looks for the sociology, 
the ethics, the social protest, and not 
for the vision that art imparts, he will 
be neither enlarged nor deepened as a 
man, and this is the function of art. 
The concern, then, should be to teach 
a man how to read for insight and not 
for information, for his fullness and 
not directly for his effectiveness. There 
is no question that much of value is 
contained in literature. There is much 
question whether just anyone will really 
find that value. There is no question 
that much of value is contained in the 
Guggenheim Museum. There is much 
question whether any pedestrian on 
Fifth Avenue would profit from a visit 

Father obviously possesses a cul- 
tivated and judicious taste in literature 
himself, but because he does not ask 
the literary question centrally and ex- 
pressly his article might fail to offer 
his reader a sufficiently discriminating 
standard for selecting works. A book 
may contain a good deal of social pro- 
test and still be junk from the point of 
view of literature, in which case time 
will pass it by and so should we. I am 
thinking, for instance, of some of the 
Negro protest drama, such as LeRoi 
Jones' recent extravaganzas and even 
some of the work of the great artist 
James Baldwin. One whose point of 
view was "eminently practical" would 
find it practical to read such works or 
to attend such drama. Poor drama, 
though, can contain good sociology and 


The Passionist 

still be a waste of time. Father's list 
is generally excellent, I would take ex- 
ception to only one or two titles. But 
I merely point out what seems to me a 
likely danger of having an inadequate 
hierarchy of criteria. Here the evan- 
gelical paradox obtains, that what you 
save you lose. 

The Pastoral Year 

I aslo take some exception to the 
position Father assigns to literature, 
namely in the pastoral year. This 
should be taken for granted by that 
time. Father, of course, rightly opposes 
a literature course in the pastoral year, 
and in this I strongly agree with him 
but for another reason. College is the 
time for such an education, and if a 
man has been taught how to read and 
how to experience art, he will see the 
necessity of doing so long before he 
gets to his pastoral year. In the pas- 
toral year, Father assigns literature to 
the area of recreation, he speaks of 
"cultivating a recreational taste," and 
relegates the cultivation of such a taste 
to odds and ends moments when there 
is nothing else to do. This looks very 
much like justifying a pastime by a 
practical purpose. However, again, if a 
man has been taught how to read and 
how to experience art in college, read- 
ing contemporary literature can be a 
serious, though pleasant, enterprise en- 
larging one as a man. And I don't 
know why this enterprise cannot be 
pursued in one's room. 

I can see considerable advantage in 
the on-going up-to-date list suggested. 

Spring-Summer, 196<> 

At the same time I should like to sug- 
gest that an occasional extended article 
on a particular author or work might 
be more valuable and illuminating. In- 
deed, Father's whole discussion would 
seem to me to highlight, rather, the 
need for keeping abreast of the many 
fine and judicious book reviews at our 
convenience in our monasteries: be- 
sides the regular Catholic periodicals, 
there are Time, Newsweek, etc. The 
Saturday Review is especially to be 
recommended, with wide coverage of 
literature in many fields. It is my ex- 
perience that these media are fairly 
reliable guides; they are no more in- 
terested in pornography than we are, 
and their reviewers generally are liter- 
arily discriminating. 

A Further Value 

One further value in contemporary 
literature seriously pursued that I 
would like to add to Fr. Augustine's is 
the sensitivity to language that abun- 
dant reading in the best authors can 
convey. This sensitivity comes through 
a long and laborious process, but it is 
a labor we cannot neglect. One of the 
great revolutions of our time has been 
the search for the idiom of our age, for 
a genuinely modern speech. The dis- 
tinguished professor of Literature at 
Cambridge, Graham Hough, says in his 
book Reflections on a Literary Revolu- 
tion, "The years between 1910 and 
the second world war saw a revolution 
in the literature of the English lan- 
guage as momentous as the Romantic 
one of a century before." It is Lis- 


cinating to see the great geniuses of 
our century, with marvelous talent and 
vast erudition, wrestling with the prob- 
lem of an appropriate language. This 
is the cultural significance that F. R. 
Leavis in New Bearings in English 
Poetry sees in the work of Hopkins, 
Pound, and Eliot. W. B. Yeats, who 
is generally conceded to' be the greatest 
poet of this century, at the height of 
his career considered six lines of poetry 
a full day's work. I do not hold these 
examples up for imitation, but merely 
to point out that learning the idiom of 
the age will not be accomplished simply 
by using contractions or the lingo of 
adolescents. It is total and meticulous 
work, perhaps never fully accom- 
plished. At least a beginning is made 
in reading the best contemporary au- 

Cinema and Stage 

Finally, I am pleased that Fr. Augus- 
tine Paul has noted the pertinence of 
cinema and theatre to our apostolate. 
Last year the Bishops' Committee on 
the Legion of Decency called urgently 
for a serious study of cinema in all the 
seminaries of the country. Some highly 
qualified people feel that the so called 
art film is rapidly overtaking literature 
as the art of our age. The Bishops be- 
lieve that the Church in the United 

States can no longer afford not to take 
the cinema seriously. They complained 
that "young people are still taught as 
if films and television did not really 
exist, as if the media has no influence 
either upon their lives or the molding 
of 20th century culture and values." 
If such education is a need for the 
Church at large, it is not an irrelevance 
for us. A number of seminaries in the 
Chicago area have, within the last year 
or two, initiated such a program. We, 
as an Order in the communications 
field, should be training someone id 

help us understand this medium in the j 
same serious way many colleges and 1 
universities are doing. I must also con- 
fess that I am puzzled by Father Au- 
gustine's reference to the sensation- 
seeking element in dramatic produc- 
tions which preclude a cleric's attend- 
ance without causing wonderment. Per- 
haps I don't know what to look for, 
but I have not found this to be general- 
ly true. I have invariably found other 
priests and even nuns attending con- 
temporary dramatic productions, and 
no one even seemed mildly shocked to 
find their colleagues there. When I 
studied Modern Drama at Harvard last 
summer, the priests and nuns attended 
in droves, and no one even paid a 
second glance, except at some of the 
consecrated headgear. 


The Passionist 

O Sacred Head Sore Wounded 
By Crown of Piercing Thorns 







hat is the greatest religious 
music in the world?" If you were to 
ask this question of the world's musi- 
cians, many of them would begin by 
saying, "Bach," and quickly follow 
with, "The Saint Matthew Passion" 
and "The Saint John Passion." These 
works contain musical and dramatic 
beauties unique in their power to con- 
vey the story of our Lord's passion 
and death. 

At our profession we Passion ists 
vowed to promote devotion to the Pas- 
sion of Christ. It is our responsibility 
to use every means available to know 
and love the passion ourselves. Only 
from deep personal devotion can we 
really foster this knowledge and love in 

Sprin<;-Summi:r, L965 

others. The greatest of Christian artists 
have bent their genius to the visual 
and audible re-telling of Christ's su- 
preme deed of love. The Pass ion ist 
might well derive from the contempla- 
tion of their works a deep and moving 
experience of the mystery. This is the 
function of art: to engage the whole 
man, to re-create an experience. 

There is often great difficulty in 
finding satisfying reproductions of 
painting and sculpture dealing with the 
Passion. But with great works of music, 
the modest cost of modern recordings 
makes magnificent performances readily 
available. This is certainly true of those 
musical works generally admitted to be 
the greatest ever inspired by the Sacred 


Father Kent Rummenie, who comes 
from West Orange, N.J., was or- 
dained in I960. He is now teaching 
Music Appreciation, Art Apprecia- 
tion and French at Holy Cross Semi- 
nary, Dunkirk, N.Y. Father Kent 
also works with ecumenical and 
Catholic Action groups in Dunkirk. 
He will spend the summer studying 
in France under a grant from the 

Passion, the setting of the accounts of 
Matthew and John by Johann Sebas- 
tian Bach. 

A Present Reality 

What makes the works of Bach 
truly great is that they are more than a 
simple recital of the story of Christ's 
death. Their unique structure trans- 
forms the Passion from the past his- 
torical event into a present reality. It 
may be possible to appreciate the Pieta 
of Michaelangelo or the Crucifixion by 
Rubens strictly in terms of art alone. 
It is difficult to listen to the Passion 

music of Bach without becoming in- 
volved in the reality of the mystery. 

A personal experience will best illus- 
trate this point. After hearing an ex- 
cellent and very moving performance 
of the Saint John Passion, I had an 
opportunity to meet the soloists. As- 
suming that their chief concern had 
been simply a perfect rendition of the 
score, I congratulated them on this. 
However, one of them answered, 
"Thank you, but one question still 
bothers me: since Jesus was innocent, 
why did Pilate condemn Him?" 

It is the twofold perspective of 
Bach's works which demands this per- 
sonal involvement in the action. On 
the historical level, the events of the 
Passion are recounted in a series of 
brief scenes, using the Gospel text. 
But each scene is followed by a solo 
aria or a simple hymn called a chorale, 
which reflects on the scene just re- 
counted, and thus brings the past 
events down to the living present. The 
texts stress our responsibility for the 
Passion, or apply one of its lessons to 
our lives. This alternation of scene and 
reflection is really very similar to 
making the Way of the Cross. 

Way of the Cross 

In the narrative sections, the soloists 
take the part of the evangelist and the 
individual characters of the Passion, 
such as Annas, Caiphas and Pilate, 
while the chorus takes the part of 
groups speaking as one, such as the 
Apostles, the chief priests or the 


The Passionist 

These texts are sung in a simple 
style called a recitative, but in Bach's 
hands this form can express many 
subtle nuances which heighten the 
meaning of the text. For example, 
whenever Jesus speaks, His words are 
always accompanied by sustained 
chords from the string instruments, 
whereas the others' words are accom- 
panied only by the harpsichord. This 
amounts in performance to an effective 
musical underlining of Christ's words. 

Even the melody of the recitative 
often comments eloquently upon the 
action. For example, the melody of 
Peter's denial, "I do not know the 
man!", is echoed in a higher range in 
the evangelist's words that follow, 
"And at that moment a cock crowed." 
This melodic echo dramatizes far bet- 
ter than any words how the cockcrow 
scared Peter's mind with the fact of 
his denial. And as the evangelist con- 
tinues, recalling for Peter the words 
of Jesus, "Before a cock crows you will 
deny me three times," he repeats the 
melody used for these words by Jesus 
at the Last Supper, but much more 
slowly and sadly. 

The arias and chorales in which 
soloists and chorus reflect on the events 
just narrated fill these words with per- 
sonal meaning. For example in the St. 
Matthew Passion, after Christ has said, 
"One of you will betray me," and the 
chorus has answered, "Lord, is it I?" 
(eleven times, once for each of the 
eleven faithful Apostles) there follows 
a chorale which says, on our behalf, 
"It is / whose sin now binds Thee, with 

Spring-Summfr, 1965 

anguish deep surrounds Thee. The tor- 
ture Thou art feeling, I should bear it, 
I alone." Words could not express 
more plainly our responsibility for 
Christ's death. 

Sung by the People 

The Passions were first performed at 
church services in which the congrega- 
tion sang the chorales, and thus was 
able to express these personal senti- 
ments. Bach used melodies familar to 
the people, and added an appropriate 
text, either one already in use or one 
composed especially for the Passion. 
The melody of the familiar chorale, 
"O Sacred Head," was composed by a 
predecessor of Bach, Heinrich Hassler, 
but in the St. Matthew Passion Bach 
has no scruple about using the melody 
several times, each time with a differ- 
ent text appropriate to the scene just 

The arias sung by the soloists are 
much more elaborate, but reflect in the 
same personal way on the events of the 
Passion. When Pilate asks, in response 
to the demand for Jesus' crucifixion, 
"Why, what evil has he done?", the 
soprano soloist declares, "To us He has 
done all things well . . . the mourners 
He has comforted, and sinners too He 
has received. Besides this, Jesus has 
done nothing." After the evangelist 
has described the actual crucifixion, the 
alto soloist urges us, "See the Savior's 
outstretched hands. He would draw 
us to Himself. Seek redemption and 
mercy in Jesus' heart." And when 
Joseph of Arimathea goes in the eve- 


ning to ask Pilate for Jesus' body, the 
bass soloist reflects, "At evening, the 
hour of calm and peace, was Adam's 
fall made manifest; at evening too is 
revealed the Lord's redeeming love." 

So well does Bach's music express 
these reflections that the listener is 
literally constrained to experience the 
impact of Christ's death; he cannot 
simply contemplate it at a safe esthetic 
distance as he might a painting or 
sculpture of the Crucifixion. If we Pas- 
sionists seek help and inspiration in 
knowing the Passion better and loving 
it more, we can certainly find it in 
the Passions of Bach. 

Ecumenical Dimension 

These works have added importance 
today, as we try through ecumenical 
dialogue and understanding to appre- 
ciate and love all that is true and beau- 
tiful in the heritage of other faiths. For 
Bach was a devout Lutheran, one who 
was willing to suffer economic loss be- 
cause of his belief. He was born in 
1685, nine years before St. Paul of the 
Cross. He grew up in Germany during 
the rise of the Pietist movement in 
Lutheran ism. Pietism sought to em- 
phasize religious feelings at the expense 
of clearly defined doctrine, and rejected 
all but the simplest religious music to 
express this feeling. When Bach ob- 
tained a good position at Mulhausen 
in 1707, the Pietist faction there ob- 
jected to the elaborate compositions in 
which he, following his principles, 
glorified God with all the resources of 
his genius. After enduring their op- 


position for a year he felt obliged to 
hand in his resignation. He eventually 
obtained a position at Leipzig, where 
he wrote the Passions, musical monu- 
ments to his firm belief that Jesus was 
the Son of God who by His death 
brought us forgiveness and redemption. 

Circumstances will determine how 
we can best tap the ecumenical re- 
sources of the Passions. If our priests 
come to know Protestant clergy who 
share a common love for these works, 
they might listen to recordings or at- 
tend a performance together. Where 
the opportunity presents itself, our sem- 
inarians could do the same with Prot- 
estant seminarians, Or they could com- 
bine choirs to perform excerpts from 
the Passions, or even the entire works. 
Protestant choirs are usually more am- 
bitious than Catholic in attempting 
such works; I heard my first complete 
performance of the St. John Passion at 
a fairly small Lutheran church in New 
York City. 

The Recordings 

There are many recordings available, 
in various price ranges, of the Passions. 
Most of these are sung in the original 
German, but new listeners might well 
be advised to begin with one of the 
recordings in English translation. The 
only complete English recording of the 
St. Matthew Passion is a moderately 
priced one, on the Richmond label. 
That of the St. John Passion, a bit 
more expensive, is released by London 
Records. And if one is awed by the 
prospect of listening to two or three 

The Passionist 

hours of music all at once, he might 
begin with a recording of excerpts, such 
as those from the St. John Passion, 
from the recording mentioned above, 
or the less expensive Vanguard record- 
ing of excerpts from the St. Matthew 
Passion. Whether the recording is in 
German or English, one should be sure 
to obtain the printed text, since the 
words, especially of the choruses, can 
be difficult to follow, even in English. 
These works should be given an im- 
portant place in our music courses, 
wherever they are taught. At other 
levels of study, the director might ar- 
range for the students to listen to the 

works together, as a real spiritual ex- 
ercise, especially at times such as Holy 

The important thing is, whether we 
hear the Passions in live performance 
or on records, that we come to know 
and appreciate these works of Bach. 
For none of us was present when 
Christ sacrificed Himself on the Cross 
for us, and so we should want to use 
every means available to make our con- 
tacts with His Sacrifice in the Mass, 
the Sacraments and the Scriptures just 
as vital as possible. Bach's musical 
genius has given us one such means. 
Let us listen to him! 


One speaks most effectively about these mysteries (of Christ) 
when one speaks effectively of the Body and Blood of the Lord. 
Yet it is precisely of this that the word of consecration in the 
Mass speaks. It speaks in such a way that what is spoken of, is 
here. At that moment, everything is here: heaven and earth, 
divinity and humanity, body and blood, soul and spirit, death and 
life, church and individual, the past and the eternal future. 

Everything is gathered together in this word. This effective 
word is entrusted to the priest. To him is given the Word of 
God. This makes him a priest. Can one say therefore that the 
priest is he to whom the Word is entrusted? Every other word 
which he speaks — the words about which he reflects, about which 
he theologizes, which he proclaims, for which he demands faith, 
for which he is prepared to give his blood — every other word is 
but an explanation and an echo of this one word. 

Karl Rahncr 

Spring-Summer. L965 



and I 



1 he process of aggiornamento and 
of making the Church revelant to the 
contemporary world has involved cast- 
ing the light of criticism on many sensi- 
tive areas of the Church's structure and 
practice. Not the least of these is the 
question of authority and obedience. 
This matter has been a cause of tension 
ever since St. Paul confronted St. Peter 
and St. Barnabas quarrelled with St. 
Paul. But in modern times there has 
come a crisis of authority and obedience 
that is spread throughout every level of 
the Church (19, 2) . It has become one 
of the major problems of the religious 
life today and is the cause of much 
anguish and even loss of vocation. The 
trouble cannot be ignored . Neither can 
it be explained away in terms of the 
independence and pride of the new 
generation. It must be confronted, 
analysed, and understood; and practi- 
cal means must be devised to meet the 
needs of our times. A voluminous liter- 
ature has appeared on the problem 


during the last twenty years. The fol- 
lowing is a brief survey of select and 
significant items of this literature easily 
available in English. Special emphasis 
is given to articles that have appeared 
in The Review for Religious. 

Pope Pius XII 

It is well known that Pope Pius XII 
found it necessary to address himself 
repeatedly to this topic of obedience. 
In 1946 he recommended obedience to 
the Jesuits as the source of their 
strength; he urged them to obey "with- 
out complaints, without murmurings, 
without that reprehensible critical 
spirit, the disease of our time, which 
dissipates strength and makes apostolic 
undertakings sluggish and sterile" (43, 
n. 214). In 1957 he again brought up 
the subject to the General Congrega- 
tion of the Society. He disapproved of 
those "who regard ecclesiastical dis- 
cipline as antiquated, an empty 'formal- 
ism' as they call it, from which one 

The Passionist 

must unhesitatingly set oneself free, in 
order to serve the truth' (43, n. 637). 
Indeed, one cannot "invoke the law of 
charity in justification of a false liberty 
detached from the vow of obedience" 
(43, n. 639). He restressed the validity 
of St. Ignatius' famous Letter on the 
Virtue of Obedience (17), and asserted 
that the traditional concept of hier- 
archical obedience must not yield to 
"a certain 'democratic' equality which 
would permit the subject to discuss 
with his superior what is to be done, 
until agreement between them is 
reached" (43, n. 638). The Pope con- 
cluded his remarks on obedience by 
reminding superiors of their "grave 
obligation" to preserve discipline, but 
he quoted from the Jesuit Rules that 
the superiors must give commands 
modestly and with the prudence, 
gentleness, kindness, and charity of 
Christ. "Like a good father the supe- 
rior will show that trust in his subjects 
which is customary and fitting in rela- 
tion to sons" (43, n. 640). The Pope 
urged this last point especially upon 
women superiors, who by nature find 
it difficult to maintain the proper bal- 
ance in exercising authority (43, n. 

Discourse to Religious 

The most important pronouncement 
of Pius XII on obedience was given in 
his discourse to the members of the 
Second General Congress of the States 
of Perfection in 1957. He indicated "a 
certain tension in this department; not 
that there is lacking a sincere desire to 

Spring-Summer, 1965 

strive for perfection by means of obe- 
dience, but because nowadays there is 
a certain accentuation of some features 
of it, which even grave religious of 
delicate conscience would wish to dis- 
appear" (43, n. 664). The Holy Fa- 
ther refuted three main objections to 
religious obedience. "These objections, 
it would seem, arise from certain dis- 
illusionments suffered personally or 
seen in others" {Ibid.). First of all, it 
is alleged that obedience is contrary to 
human dignity. With keen realism the 
Pope acknowledges "a sentiment of sad- 
ness, which has its origins in an errone- 
ous interpretation of the principles that 
govern the religious life or in errors of 
practical application" (43, n. 665). 
But piercing through this to what is 
essential, the Pope noted that obedience 
involves, not an affront to human dig- 
nity, but a free commitment of oneself 
into the hands of God. Correlative to 
the subject's humble submission, the 
superior should exercise his powers in 
the same evangelical spirit "as he that 
serveth," with necessary firmness, but 
also "profound respect and by the 
delicacy of the paternal heart" {Ibid.). 

The second accusation against reli- 
gious obedience is that it constitutes an 
obstacle to the harmonious develop- 
ment of the human personality and fos- 
ters a state of infantilism. The Pope 
denied that in fact the majority of 
religious suffer from retarded develop- 
ment in their intellectual and emotional 
life and in their activity. He pointed 
out the need of Christian maturity, 
quoting the words of St. Paul, "When 


Father Melvin Glutz has taught 
philosophy in our seminaries for ten 
years. He was director of students 
from 1958 to 1961. Besides his 
many contributions to scholarly 
magazines, Father Melvin writes the 
monthly leaflet of the Confraternity 
of the Passion. He was recently 
elected a delegate to the 1965 Chap- 
ter of Holy Cross Province. 

I became a man, I put away the things 
of a child" (I Cor. 13:11). Without 
developing the point, he said "... the 
role of a second education is to teach 
man to make judicious use of his 
liberty and to be able to do without the 
educator. Let everyone who belongs to 
the states of perfection, superior or in- 
ferior, apply to himself the words of 
the Apostle; if they do that, then all 
danger of 'infantilism' will disappear, 
and that without any calling into ques- 
tion of the respect due to lawful au- 
thority or of sincere submission to its 
decisions" (43, n. 667). 

The third objection is that obedience 

is contrary to the supreme and direct 
dominion of God over consciences; the 
superior is given prerogatives which be- 
long to God alone (43, n. 669). This 
argument is easily refuted. The supe- 
rior issues commands only in virtue of 
authority conferred by God. The sub- 
ject obeys for love of Christ, and not 
for human motives of utility or con- 

Recent Writings 

Subsequent discussions in the litera- 
ture can be seen as enlargements upon 
the principles laid down by Pius XII. 
The age-old principles are not called 
into question. In fact, they are being 
studied for their deeper implications 
and motivating power. The mystique 
of obedience as a participation in the 
obedience of Christ unto death is 
brought out inspiringly by many au- 
thors (31, 32, 39, 51, etc.). Contemp- 
orary writings for the most part are 
directed to problems of practical appli- 
cation. For example, Father Bosco, 
O.F.M.Cap. (7) distinguishes the im- 
mutable concept of obedience from its 
mutable content or application, which 
can change with the times, just as the 
application of the ideal of poverty can 
change. Modifications are necessary be- 
cause of the different background, 
training, and spirit of modern reli- 
gious; a number of studies have been 
devoted to this (7, 23, 34, 35, 46, 47). 

A recent article in The Way (10) 
emphasizes that the ultimate purpose of 
obedience must be the spiritual enrich- 
ment of the subjects. The Church it- 


The Passionist 

self and religious orders exist for the 
fulfillment of the individual members, 
not for the institution as such. The 
institution will someday come to an 
end, but human beings are immortal. 
The author suggests: "It may well be 
that since the standard treatises on obe- 
dience were produced in an age when 
autocratic government was taken for 
granted, their formulation may not be 
entirely satisfactory in a democratic 
age." Previously, "training in religious 
perfection meant ironing out as far as 
possible the varieties of temperament, 
character, interests, personal initiative, 
to produce a set of chessmen to be 
pushed about by superiors." But to 
destroy what is of value in the subject's 
personality is hardly to bring him to 
his perfection. "Normally speaking, 
God's purposes are achieved through 
man's intelligent co-operation, not by 
thwarting his natural inclinations but 
by guiding them along those lines 
which will bring them to their final 
goal." The superior, of course, must 
govern and lead. "But even at the 
level of mere efficiency he will get far 
more out of his subjects by letting them 
feel that they are partners in a common 
enterprise rather than so many 
'hands.' " Such a manner of govern- 
ing requires wisdom and prudence in a 
superior, along with much patience, 
self-control, humility and sympathy. 
The result will be subjects who are 
mature and well balanced spiritual per- 
sonalities (Cf. 26, 56). 

Always a Sin? 

An important insight into the nature 

Spring-Summer, 1965 

and dignity of religious obedience is 
given in an article by J. Farraher, S.J., 
"Is Religious Disobedience Always a 
Sin?" (18). Since the constitutions of 
most institutes state explicitly that they 
do not bind under pain even of venial 
sin, except in matters closely connected 
with the vows, and since most also 
state, explicitly or implicitly, that the 
same holds for orders of superiors, why 
do some spiritual writers imply other- 
wise? The author investigates how a 
sin of disobedience is possible. After 
excluding certain types of sin related to 
violation of a precept, but without be- 
ing formally sins of disobedience (e.g., 
sinful motives), he concludes that there 
cannot be a sin against the virtue of 
obedience as distinct from the vow of 
obedience. One sins then only by con- 
tempt of authority or direct violation 
of an order given in virtue of the vow. 
The proper motive for obedience must 
be love of God, not fear of sin. This 
article is a significant contribution to 
stressing the primacy of love as op- 
posed to legalism and sin-mentality. 
The cogency of the author's arguments 
cannot be grasped without reading his 
whole article. The emphasis on love is 
in accord with Pius XII's designation 
of religious perfection as being accom- 
plished in chariy "beyond all that falls 
under obligation" (43, n. 653). It is 
also in line with the whole trend of 
modern moral thinking. The position 
that precepts do not bind under venial 
sin is admitted by other authors (11, p. 
141-4; 20, p. 110). However, it does 
seem possible that there can be some 


sins against obedience that are not vio- 
lations of the vow; e.g.. deliberate 
violation of apostolic duties imposed 
by a superior. A similar approach to 
that of Father Farraher is taken by Fa- 
ther Wm. H. Kane, O.P. (29, 30), 
who has assured me verbally that this 
is the true tradition that had tempo- 
rarily fallen into eclipse. 

Obedience of Judgment 

Important work has been done by 
Father Thomas Dubay, S.M., on re- 
formulation of the perennial principles 
of obedience in precise language, with- 
out the exaggerations of certain ex- 
hortative authors. He investigated "The 
Superior's Precept and God's Will" 
(14). There is no assurance that the 
objective content of the superior's pre- 
cept is in accordance with God's will. 
A precept represents God's will only 
in the sense that the superior has God's 
authority to give it. "The distinction is 
important. On the one hand it obviates 
the untenable conclusion that a reli- 
gious superior is immune from error 
in his decisions, and on the other it pre- 
serves the necessary postulate that a 
superior's precept is given on no mere 
human basis." 

In another article, the same author 
investigated "The Psychological Possi- 
bility of Intellectual Obedience" (13). 
Intellectual obedience cannot be a sub- 
mission of the judgment to what is 
clearly wrong, nor is it to think as the 
superior thinks on any subject what- 
ever; the superior has no infallible 
authority to teach. A statement from 


St. Ignatius' Letter on Obedience is 
taken as a point of departure: "sub- 
mitting his own judgment to the Supe- 
rior's so far as a devout will can in- 
cline the understanding." Psychological 
analysis of the act of intellectual assent 
at the practical level points to the 
essential role of affective factors. 
Rectification of these factors makes in- 
tellectual obedience possible and advan- 
tageous, as the author usefully points 
out in detail. Thus, a subject can apply 
himself to a sincere effort to see the 
reasonableness of his superior's com- 

Another article by Father Dubay is 
entitled '"Personality Integrity and In- 
tellectual Obedience" (16). It con- 
tinues discussing the problem he had 
explained in the previous two articles 
and asks whether his previous position 
was adequate. He repeats his position 
that intellectual obedience is rooted in 
the will, but he raises another problem. 
If the superior himself has no objec- 
tive guarantee that his directives con- 
form to the objective truth of things 
and thus to the divine mind, is there 
any point in a subject trying to con- 
form his judgment to the superior's? 
The question is answered by noting 
that the superior's judgment is based 
on solid motives and is at least probably 
correct. So the subject's mental con- 
formity is to the solid probability of 
the command as reflecting the divine 
will. There is thus no compromise of 
the subject's integrity and honesty. 
When the subject can see no reasonable 
motive for the superior's command, he 

The Passionist 

must try to accept it on extrinsic evi- 
dence, i.e., the conviction that the supe- 
rior has some reason not manifest to 
the subject. In important matters a 
superior helps his subjects to attain to 
the perfection of intellectual obedience 
if he makes known his reasons. "We 
would even say that unless secrecy for- 
bids it, a superior ordinarily does well 
to let the reasons for his commands be 
known whenever an intelligent subject 
could not easily conclude to them and 
when the matter is important enough 
to go into them at all." 

Critical Thinking 

In a well-reasoned and richly docu- 
mented article Sister Teresa Mary, 
C.S.C. asks whether religious obedience 
is compatible with the critical thinking 
needed for constructive adaptation in 
modern life (50). The problem in- 
vestigated is really that of conforming 
one's judgment to that of the superior. 
A survey of the literature is made. 
Many of the authors speak of construc- 
tive critical thinking as something that 
is largely to be suppressed in religious 
life; the perfection of obedience re- 
quires conformity of judgment. An- 
other group of authors sees perfect 
obedience as compatible with differ- 
ences of judgment. A third group 
treats the problem of critical thinking 
and initiative within the framework of 
religious obedience as something not 
yet reconciled. The traditional ap- 
proach, represented by the first group, 
emphasizes the subjective Tightness of 
obeying, no matter what the command. 

Spring-Summer, 1965 

But when emphasis is placed upon the 
achievement of the real common good, 
which is an essential goal of religious 
authority, "correct speculative knowl- 
edge about the thing to be done is seen 
to be closely allied with the necessity 
that the act be done in obedience." 
There is a real problem here. Authors 
suggest a practical solution in terms of 
encouraging initiative and greater dia- 
logue between superiors and subjects 
working in their respective ways for 
the common good. In this way obedi- 
ence and critical thinking are not in- 
compatible, but cooperate toward 
achieving the good of the institute and 
its work. 

Service and Communion 

A recent very important article by 
Father Boisvert, O.F.M. analyses "The 
Nature of Religious Authority." (6) 
The superior's concept of authority 
engenders a corresponding notion of 
obedience expected of subjects. The 
"problem of obedience in the greater 
part of religious communities" points 
up "the desire for a more evangelical 
conception and exercise of authority." 
The author examines the evangelical 
nature of authority and finds that it 
consists primarily in service to the 
community. Thus, the religious su- 
perior cannot regard his authority as a 
personal honor and source of privilege, 
nor can he use it for heavy-handed 
ruling over his flock. Moreover, there 
are certain positive exigencies of the 
Christian kind of authority. From the 
point of view of service of a communi- 


ty of persons, a superior should know 
his subjects, and thus he must listen 
to them and be receptive of their views. 
He must enlist their cooperation. "This 
can take place only if the superior 
keeps his religious knowledgeable about 
the problems, difficulties, projects, and 
so forth which concern the community, 
so that they can aid him in finding 
solutions and in improving things." 
This results in the formation of an in- 
lightened public opinion within the 
institute, from which the superior can 
draw elements of value for his defi- 
nitive decisions. Moreover, collabora- 
tion among all the members of a com- 
munity requires delegation of powers 
for particular tasks and the freedom 
necessary for carrying out the delegated 
functions. Since the superior's is a 
service of persons tending to the per- 
fection of charity, he has the primary 
function of a spiritual father to build 
up the interior man. He must preach 
the Word of God to his religious. He 
must foster a spirit of prayer, especially 
by allowing apt forms of prayer. 
Moreover, he must observe, warn, and 
correct with prudence, in order that 
all may advance toward the perfection 
of charity. 

Communion in Love 

Father Tillard, O.P., in the fifth of 
a series of very perceptive articles on 
the religious life, treats the inmost 
theological essence of obedience in 
"Religious Obedience, Mystery of 
Communion" (51). The Christian life 
must be a communion in the act of 


love whereby God the Father has in- 
corporated us into the life of grace 
in Christ. The religious superior must 
be "at the service of his brothers in 
order that they might be able to put 
themselves more completely at the 
service of the plan of God in com- 
munion with the mystery of Jesus the 
Servant of Yahtveh." The superior 
mediates the plan of God for each in- 
dividual and for his whole community. 
"He is found at the inmost essence of 
the mystery of obedience of the entire 
community, though not primarily as 
the one from whom authority proceeds 
but as the one through whom in an 
eminent degree there is effected com- 
munion with the divine plan." The 
author sees the contemporary crisis in 
obedience as rooted in the transforma- 
tion of the superior from spiritual 
leader and guide to administrator. The 
tendency is thus for him to turn into 
a mere functionary concerned with 
temporalities and external discipline. 
Authority is thus inspired with the 
spirit of legalism, efficiency, conform- 
ity, and impersonalism. So there can 
be a point of tension where obedience 
to the law, as rigidly upheld by the 
superior, can amount to disobedience 
to the dynamism of the Spirit "in the 
existing circumstances of the present 
timepoint of salvation history." The 
individual's spiritual development and 
special needs can, in a rigid juridical 
structure of authority, be sacrificed to 
the collectivity, to the ultimate detri- 
ment of the collectivity itself. The im- 
portance of this section of the article 

The Passionist 

justifies quoting in full the author's 
summary: "Briefly, it seems to us that 
if obedience is today undergoing a 
crisis, the reason should be sought for 
to a large extent in the conception 
that is had of the superior. By the 
failure of grasp clearly that the mys- 
tery of obedience is enrooted in his 
personal obedience to the plan of God 
for each of his religious and his com- 
mun'ion with the desire of the Lord 
for His Church here and now, there 
has been pushed into the background 
the exercise of his virtue of prudence, 
the characteristic virtue of the leader. 
In this way he has often become a 
mere guardian of the rule, a function- 
ary charged with the granting of per- 
missions. He has been confused with 
the letter of the constitutions whereas 
he should be precisely the one who 
breathes into that letter the Spirit of 
the Lord for the here and now of the 
Father's agape!' 

The subject's relation of communion 
will be a situation of kenosis with and 
in Christ toward the Father's will me- 
diated through the superior. Such a 
commitment puts a religious more in- 
tensely into the plan of salvation. It 
does not dispense him from taking 
charge of ordering his own life; it 
is not a justification for becoming 
"eternal adolescents, destitute of all 
initiative, unable to be enflamed by 
any great cause." The subject must 
still think through his life and action, 
but the ultimate decision in each case 
must be made with recourse to the will 
of the superior whose function it is to 

Spring-Summer, 1965 

judge whether the course of action is 
in conformity to the divine will. The 
author has strong words for religious 
authorities who do not respect the 
human judgment of their subjects or 
who rule in a manner detrimental to 
the spiritual development of the souls 
committed to them. 

The relations of the religious subject 
and of the superior to the community 
are investigated. Through the charity 
of the common life one comes into the 
presence of the mystery of the Father's 
love. This requires a mutual inter- 
change of thought in the community 
under the presidency of the superior. 
It requires the support of weaker mem- 
bers by the constraints of the communi- 
ty and especially by the dynamic thrust 
emanating from the group and carry- 
ing all towards perfection. There is 
need of brotherly friendship, devoid 
of suspicion and coldness. "The re- 
ligious hears the voice of the Father in 
that of his brothers. He will not be 
totally obedient if he neglects to listen 
carefully not only to his superior but 
also to his community." (Cf. also 5) 


Father Charles R. Meyer makes a 
thorough study of obedience in "A 
Lost Virtue? Obedience in the Modern 
World." (36) He analyses obedience 
in the light of both traditional princi- 
ples and of the modern atmosphere. 
He says: "Today 'blind' obedience for 
its own sake is apparently as passe an 
ascetical practice as stylitism." Again: 
"So it is that writers like Rahner ad- 


vocate that obedience today be a rati- 
onale obsequium, divorced from all the 
cabalism and trappings of the past, as 
well as from the personality cult which 
was the tour-de-force of the so-called 
'tyrants of the old school.' " Superiors 
must also make obedience a facile et 
delectabile obsequium by using the 
means discovered by psychologists to 
render commands acceptable. Four 
points are then introduced and devel- 
oped: "Research indicates that obedi- 
ence prospers, order flourishes, and 
efficiency is at its highest when people 
live in an atmosphere characterized 
by 1 ) democratic leadership, 2 ) 
group cooperation, 3) high morale, 
and 4) lively esprit de corps. When, 
on the other hand, the social clime 
is devoid of those essential ingredient, 
true obedience gives way to either 
craven fear or apathy." 

Father A Greeley wrote an article 
on "Fraternal Authority in the 
Church" (24), in which he upheld the 
position that greatest efficiency can be 
achieved in an organization only when 
as much discretion and independence 
as possible are left to subordinates. 
Such a "fraternal authority" would 
improve morale, facilitate information 
gathering, and improve effectiveness in 
our work. The article provoked a num- 
ber of favorable letters in later issues 
of the Homiletic. Father T. L. Bous- 
caren wrote a following article which 
restated the classical position and sug- 
gested further precisions about Father 
Greeley's stand (8). While in basic 
agreement with Father Greeley, Father 


Bouscaren suggested that there can be 
some ambiguity in the term "fraternal 
obedience" and blind obedience." Fa-- 
ther Greeley, in commenting(25) ac- 
cepted Father Bouscaren' s distinction 
between authority that is paternal in 
origin and fraternal in use. 


The recurring emphasis in the lit- 
erature for the need of communication 
and cooperation between superiors and 
subjects receives explicit treatment by 
Adrian van Kaam in "Together in 
Obedience" (55). The word "obedi- 
ence" come from "obaudire" which lit- 
erally means "listen to." The religious, 
whose vows have an essential relation 
to a community, must give up his self- 
preoccupation and self-centeredness in 
order to listen to Christ speaking 
through his community. There must 
be full participation in the community 
and continuous dialogue among all its 
members. Everyone must be able "to 
contribute his insights into the possibil- 
ities of improvement of the modes, 
rules and customs which express, pro- 
tect, and enhance the life of the com- 
munity." The variety of opinions re- 
quires a "master-listener" or superior, 
who is open to the expressions of all 
the members, but who must make the 
final decisions to be taken by the com- 
munity. "The vow of obedience does 
not thus imply only a sensitive listen- 
ing to one another, but also the readi- 
ness to listen to the master-listener 
even if his decision is incompatible 
with my own feeling, insight, or in- 

The Passionist 

clination." Emphasis is on the com- 
munity as such, united in love, open in 
dialogue, and ingaged in a common 
apostolate. The peace, unity, and fam- 
ily spirit of the community is a pre- 
cious good. "However, the same peace 
of the community imposes on the su- 
perior and all the members of the 
community the obligation to listen to 
the insights and desires of every mem- 
ber and never to deny the possibility of 
the realization of such individual de- 
sires if they can be combined in any 
reasonable way with the interests of 
the community." 


A similar theme is developed by 
Father W. F. Hogan, C.S.C. in "Dem- 
ocratic Aspects of Religious life" (28). 
His theme is expressed in the opening 
paragraph: "When the role of local, 
provincial, and general chapters and 
their capitulants in religious communi- 
ties is examined, it becomes evident 
that religious do have a part to play 
in the policies of their communities, a 
part for which a full appreciation may 
indeed be lacking today. It is neces- 
sary to bear this role in mind in order 
to have the correct grasp and under- 
standing of obedience and the religious 

The principle underlying religious 
chapters is: "What touches all is to 
be approved by all." A chapter is an 
independent subject of authority in the 
internal government of the institute. 
A chapter is distinct from a council, 
which merely assists a superior in gov- 

Spring-Summkr, 1965 

erning. A chapter has a function and 
authority distinct from that of a reli- 
gious superior, and so is usually limit- 
ed to provincial and general levels. 
Ordinarily chapters have greater au- 
thority than superiors. There must be 
a reasonable balance between the pow- 
er of chapters and that of superiors. 

Each religious participates in the 
chapter at least indirectly by electing 
representatives. But the role of the 
individual religious does not cease 
here. Since delegates have not a per- 
sonal but a representative function, 
each religious has a right and even an 
obligation to speak his mind on major 
issues affecting the good of the com- 
munity. The agenda of chapters should 
be made known to all, since the chap- 
ter is everybody's business, and the sub- 
jects should manifest their ideas to 
their elected representatives if they 
have something constructive to offer. 

The author's conclusion is: "With 
a true appreciation of their part in 
chapters, the individual religious may 
take a greater interest in the affairs and 
common good of the institute, thus 
avoiding too personal an outlook on 
religious life. Further, grounds for 
natural dissatisfaction with some of the 
policies of an institute may disappear 
with the realization that the members 
had a part in forming them. Through 
a vital realization of what a chapter 
is and the fulfillment of their role, 
indirect though it be, in it religious 
will give themselves more completely 
to their communities, the Church, and 



Father Gallen, SJ. reaffirms the 
primary function of superiors as spirit- 
ual leaders, rather than executives, pub- 
lic relations figures, fund raisers, deans 
or business like pastors. In "Contact 
and Spiritual Influence of the Superi- 
or" (22) he lists the qualities of a good 
superior, a formidable but realistic list. 
He shows that "The principal duty of 
superior is to govern people, not to ad- 
minister things." He signalizes in a 
good superior "an attainment that is 
as helpful as it is rare, i.e. an ability 
really to listen to what another is say- 
ing." A superior gives encouragement. 
He maintains the general tone of com- 
munity life. He prudently gives cor- 
rections. "The most important and 
irreplaceable element of common life 
is "a communion of thoughts, plans 
of action and works, affections, and 
sentiments." A superior must be in 
contact with his community in order 
effectively to exercise spiritual influ- 

Another excellent article by Father 
Dubay discusses "Understanding in a 
Superior" ( 1 5 ) , a quality that he can- 
didly admits "is not outstanding in the 
frequency with which it occurs among 
us religious in whatever capacity we 
may act as superiors." Several points 
are made. Understanding does not im- 
ply agreement of the superior with sub- 
jects nor does it invite laxity through 
condoning of abuses. Neither does it 
require that the superior has to be emo- 
tionally involved with his subjects. Pos- 
itive elements of this understanding are 


the following. There must be a broad 
grasp of practical human psychology, 
of the dynamics of human personality. 
The superior must be able to acquire 
the subject's mental frame of refer- 
ence, to see situations from the point 
of view of the subject. The prudent 
superior has a realization and accept- 
ance of human weakness and imper- 
fection and is able to view petty hap- 
penings and traits as petty. A truly 
understanding superior will avoid 
gratuitous imputations of malice. He 
will accept persons as they are, with 
a minimum of moral censure. He will 
be able to avoid showing surprise and 
shock. He will inquire into complaints 
before correction and he will avoid 
easy analysis and the pat solution. 

The understanding superior's man- 
ner of approach will be characterized 
by 1) a sincere love for the religious; 
2) a warm welcome even to delin- 
quents; 3) prompt and amicable an- 
swering of the subject's mail; 4) sin- 
cerity and genuineness that make sub- 
jects feel they are understood. Failure 
of superiors to be understanding causes 
three types of damage to a community: 
feelings of frustration, failure to solve 
problems, loss of a family spirit of 
trust and affection. The article con- 
cludes with a check list of twenty ques- 
tions that will indicate to a superior 
whether he is deficient in the given 
areas of understanding. 

Karl Rahner 

One of the main sources of the con- 
temporary discussion of obedience is 

The Passionist 

an article by Karl Rahner. 45 This im- 
portant article is deserving of detailed 
summation. There are two sections: 
1) Misconceptions and 2) True obedi- 
ence that children owe their parents. 
This latter is an educational relation- 
ship which aims directly at its own 
eventual transcendence when the child 
becomes able to command himself. 
Therefore, superiors should not assume 
a parent-like air of intellectual or mor- 
al superiority, as though their subjects 
were children. Rather, they are mature 
adults, frequently highly trained. There 
is no longer place for an antiquated 
etiquette regulating relations towards 
superiors. Rahner makes what he calls 
a sober statement, that "the higher the 
office, the smaller the possibility, hu- 
manly speaking, of fulfilling it." In 
the modern era of specialization, su- 
periors are more than ever dependent 
on the advisers provided by the con- 
stitutions; superiors need objective 
and concrete counsel, but a secret-cab- 
inet policy is not always an effective 
means of achieving it. 

Another misconception of obedience 
regards it as the "regulation of traffic." 
This might explain civic obedience, but 
it misses the nature of religious obedi- 
ence. Such rational coordination of 
functions is mere "quotidian obedi- 
ence," a rational method by which 
rational beings live together in the 
many small details of daily life. Ac- 
cordingly, in these matters "the su- 
perior should not try to give the im- 
pression that he stands under the im- 

Spring-Summer, 1965 

mediate inspiration of the Holy Ghost, 
but should be courageous enough to 
seek approval for his commands by 
giving reasons for them." On the other 
hand, the supject must show the ma- 
turity to accept the unavoidable regula- 
tions of daily life, which weigh upon 
people in the world as much as they 
do upon religious. 

A third misconception is to think 
that all initiative in religious communi- 
ties must take its rise from superiors 
or upon the signal of superiors. But 
the subject is not and cannot be a mere 
passivity. "Authority has and should 
have the function of directing coordi- 
nating overseeing, and planning the 
whole interplay of human initiatives." 
Authority must positively count on and 
invite the initiative of subjects, for 
heavenly impulse, direction, and stim- 
ulation do not come exclusively 
through superiors. Moreover, a subject 
cannot take refuge behind obedience in 
order to be free from his responsibility 
for personal initiative. He is even 
greatly responsible for the command 
given him by superiors, since this 
command even before being given is 
conditioned by reason of the subject's 
'mode of being and action, his capaci- 
ties and incapacities (perhaps culpa- 
ble), his approach and attitude to the 

The Will of God 

The true nature of obedience is not 
easy to define. We might say that it 
is submission to God and fulfillment 


of the Divine Will. But this brings up 
the difficulty of how we can know that 
a given command is the will of God. 
There can be commands which the 
subject must obey, if not sinful, but 
which objectively are wrong and can 
be given with real culpability on the 
part of a superior. How can the ful- 
fillment of such a command be the 
will of God ? To praise without quali- 
fication the "holocaust" is to over- 
simplify, for pure subjection to the 
will of another than God has no moral 
values as such. Rahner raises the ques- 
tion of how we are to know that an- 
other human person has received the 
divine commission to be the expositor 
of the will of God. We must be 
warned of a superficiality that gives a 
quick and easy solution. We can ap- 
peal to the evangelical counsel, recom- 
mended by the words of Scripture and 
our Lord Himself. This is true of 
poverty and celibacy, but no direct af- 
firmation of the concept of religious 
obedience can be found in the pages 
of the gospels nor in the practice of 
the early Church. The early ascetics 
were solitaries, and they did not men- 
tion obedience as a third vow. 

A second superficial answer is to 
point out the example of Christ. But 
this does not help us to know why 
freely putting ourselves by vow under 
a human authority can be submitting 
ourselves in obedience to God. Christ's 
obedience to His Father was not such. 
Nor is the necessary submission to al- 
ready constituted familial, civil, and 
religious authorities a strict parallel 


to the free and deliberate subordination 
of ourselves by vow to an authority 
not imposed on us by God, but em- 
braced by our own consent. 

Essence of Obedience 

Rahner' s positive theory of obedi- 
ence is somewhat difficult to grasp. He 
clearly lays down the problems he is 
investigating: "Is religious obedience 
a concrete prolongation of obedience 
to the will of God, either in general, as 
it finds expression in the command- 
ments of God, or in particular as it 
is manifested in God's direction, in- 
spiration and providential disposition 
of the lives of men?" The first element 
of his answer is this: "Religious obedi- 
ence should by no means be considered 
primarily as obedience to individual 
commands, nor is it even the abstract 
notion of a general readiness to ful- 
fill such commands. Primarily it is the 
permanent binding of oneself to a def- 
inite mode of life — to life with God 
within the framework of the Church." 
Thus, the vow of obedience is funda- 
mentally our incorporation into the re- 
ligious institute and all that this im- 
plies of dedication, renunciation, and 
expectation of God's kingdom of grace. 
It is a "permanent life- form giving 
man a Godward orientation." Obedi- 
ence to individual commands is speci- 
fied by this life-form giving it its defi- 
nite religious significance.: In other 
words, obedience to the directors of 
the religious community is justified 
and meaningful by reason of our 
vowed obligation to a religious life of 

The Passionist 

special orientation to God. 

Rahner's position will become clearer 
if we consider that he rejects the ab- 
stract notion of obedience as the exe- 
cution of another's will as such or the 
heroic concession of a carte blanche to 
a superior. Such an obedience is due 
to God alone and permits no transfer 
to another. To obey merely for the 
sake of not doing our own will or be- 
cause such a thing is difficult has no 
positive moral value. Rahner's con- 
cept also explains why religious obedi- 
ence has its place exclusively in a re- 
ligious society approved by the Church. 
For the content of the vow must be 
guaranteed. That content cannot be 
commands that are morally indifferent 
nor anything less prudent or less good, 
but only the better thing. "Whence it 
immediately follows that the proper 
and essential object of religious obedi- 
ence is an abiding way of life accord- 
ing to the evangelical counsels . . . this 
certainly is the better thing." 

In summary, Rahner says: "Obedi- 
ence is the acceptance of a common 
mode of religious life in imitation of 
Christ according to a constitution, 
which the Church has acknowledged 
to be a true and practical expression of 
a divinely oriented existence. By virtue 
of this acceptance and obligation the 
vow explicity or implicity includes the 
carrying out of the just commands of 
the authority necessary in any society, 
when they are directed to the concrete 
realization of the life-form of religious 
commitments 'according to the con- 
stitutions.' " 

Sfring-Summi-r, 196*5 

The Unreasonable Command 

In the context of his theory of obe- 
dience, Rahner is able to situate the 
less reasonable command. as an inevita- 
ble part of life in community, as im- 
plied in the gamble one takes when 
committing oneself to the God-oriented 
community. "Under this aspect, that 
which in a given instance is irrational 
and indefensible but actually unavoid- 
able really becomes the will of the 
Father." So the cross of Christ and 
the guilt of the Jewish leaders were in- 
corporated into the divine plan of sal- 
vation and became the will of the Fa- 
ther. The same principle establishes 
that the irrationality of a mistaken 
command does not free the subject 
from his contract. It is the Father's 
will for us that we be sanctified by 
participation of the cross of Christ 
inevitably provided for us in the course 
of our religious community life. This 
is a concrete embodiment of grace, 
which "must" be, "so that the scrip- 
tures might be fulfilled," since only 
"thus" can one enter into one's glory. 

In spite of Rahner's almost mystic 
depths, there is still some ambivalence 
in his position, almost as though the 
problem of obedience is not really 
solved. He adds toward the end of 
the article that an immoral command 
cannot be obeyed. "If one does not 
consider as sins only those things 
which are expressly labeled as such in 
confessional manuals, then it will be 
hard to deny that that which is ma- 
terially false can also very often be ob- 
jectively immoral. What is more, it 

is not easy to explain why this is not 
generally so." A religious cannot evade 
personal responsibility for free actions 
about which he does not have moral 
certitude. However, Rahner ends on 
a note of humility, noting our deep and 
disguised egotism. Silent and unques- 
tioning obedience in the service of a 
great Reality is our remedy and our 
only way to ever really finding our- 

Summary and Conclusion 

After our brief survey of some items 
in an extended literature, we can sum- 
marize a few of the points that are 
made. A number of these have been 
gathered together in a recent percep- 
tive and balanced article by Father J. 
Gallagher (19). It is agreed that we 
have a contemporary crisis in religious 
obedience. Some of the reasons as- 
signed for it indicate the changed per- 
sonality and training of the modern re- 
ligious and also the more complex life 
situation and apostolate, which are not 
so easily harmonized with the tradi- 
tional authoritarian concept of obedi- 
ence. One of the factors seems to be 
the reduction of the superior's func- 
tion from spiritual leader to adminis- 
trator, with an accompanying legalistic 
rather than evangelical concept of obe- 
dience. Blame is also put on superiors' 
slowness in implementing aggiorna- 
mento, not permitting a branching out 
of apostolate in accord with the needs 
of the Church, and sometimes even 
the unwillingness of superiors to obey 
higher authority. 

Remedies for the crisis consist first 
in exploring more deeply the spiritual 
foundations of obedience, especially to 
reformulate the traditional ideals in 
concepts less connected with the men- 
taility prevalent in the days of political 
autocracy. This applies especially to 
the question of blind obedience and to 
the manner in which obedience rep- 
resents the will of God. The goal of 
authority and obedience is better seen 
in modern studies to be, not the good 
of the community as such, but the 
good of the individual religious, to be 
obtained through the community with 
its spiritual life and apostolate. Thus, 
the personal and spiritual development 
of the individual is relevant. If obedi- 
ence produces infantile, frustrated, bit- 
ter and unhappy people, it has missed 
its purpose. Related to this is the in- 
sistence on the dignity of the individ- 
ual religious and his Christian freedom, 
responsibility, and initiative, which 
must find place within the framework 
of obedience. Obedience must never 
become servility; its motive must al- 
ways be evangelical, never fear or con- 

Another important emphasis is that 
upon community and cooperation. Not 
only is the individual religious to be 
considered a partner in a common 
endeavor, but also the content of par- 
ticular commands and policies take on 
meaning for the individual. The reason 
for this is that the purpose of religious 
obedience is not submission for its 
own sake, but submission to a com- 
munity endeavor toward a goal of 


The Passionist 

spiritual development and apostolic ef- 
fectiveness. Hence, the importance of 
communication between superiors and 
subjects and the formation of enlight- 
ened public opinion, and also the func- 
tion of subjects to contribute to the ef- 
fective governance of the institute 
through personal initiative, representa- 
tions to superiors, and participation in 

The new orientation of religious 
obedience offers a special challenge 
to superiors, whose government must 
shift from the management of things 
to the leadership of persons. Thus a 
proportionate amount of the litera- 
ture is directed to helping superiors 
fullnll their difficult post. The virtues 
of a good superior are constantly 
stressed. The psychological laws of 
interpersonal relationships are ex- 
plained. The evangelical ideals of au- 
thority are fostered. Institutes and in- 
service training programs for religious 
superiors are being held, especially for 

It would be a mistake to regard the 
new studies on obedience as a con- 
promise of the traditional ideals or as 
a manifestation of a rebellious and in- 
dependent spirit. Sympathetic reading 
will convince us that the breath of the 
Spirit is moving over the face of the 
Church and causing her to update her 
institutions and practices. The result 
will be a renewed relevance and effec- 
tiveness of the Church and of religious 
orders for the spread of Christian holi- 
ness and the building up of the Mys- 
tical Body of Christ. 

Spring-Summer, 1965 


1. Aquaviva, C, S.J., "Effective Gov- 
erning," Review for Religious, 14 
(1953) 235. 

2. "Authority Under Fire," Time, 
85 (Mar. 19, 1965) 74. 

3. Baggot, P., S.J., "The Problem of 
Obedience," Doctrine and Life, 

12 (1962) 192: Theology Digest, 

13 (1965) 63. 

4. Beaudry, R., "The Mystery of 
Obedience," American Ecclesias- 
tical Review, 147 (1962) 174. 

5. Bianchi, E., S.J., "Religious Life 
and the Paschal Mystery," Review 
for Religious, 23 (1964) 174. 

6. Boisvert, L., O.F.M., "The Nature 
of Religious Authority," Review 
for Religious, 24 (1965) 34. 

7. Bosco, O.F.M.Cap., "Training in 
Obedience," Doctrine and Life, 12 
(1962) 557. 

8. Bouscaren, T., S.J., "Fraternal 
Authority and Blind Obedience," 
Homiletic and Pastoral Review, 
64 (1964) 921. 

9. Browning, C, C.P., "Superiors 
and Religious Obedience," Sponsa 
Regis, 37 (1962) 97. 

10. Corbishley, T., "Power and Au- 
thority," The Way, 3 (1963) 285. 

11. Corcoran, C, C.S.C., "The Vow 
of Obedience," in 1954 Proceed- 
ings of the Sisters' Institute of 
Spirituality, ed. A Collins, C.S.C.: 
U. of Notre Dame Press, 1955, 

12. Davis, C, "Catholic Obedience," 
America, 111 (1964) 558. 

13. Daubay, T., "Psychological Pos- 


sibility of Intellectual Obedience," 
Review for Religious, 19 (I960) 

14. "The Superior's Precept and 

God's Will," Review for Reli- 
gious, 20 (1961) 435. 

15. "Understanding in a Superi- 
or," Review for Religious, 22 
(1963) 381. 

16. - — — "Personal Integrity and In- 
tellectual Obedience," Review for 
Religious, 22 (1963) 492. 

17. Espinosa, P., Perfect Obedience: 
Commentary on the Letter of Obe- 
dience of St. Ignatius of Loyola. 
Westminster: Newman, 1947. 

18. Farraher, J., S.J., "Is Religious 
Disobedience Always a Sin?" Re- 
view for Religious, 19 (I960) 

19. Gallagher, J., "The Crisis of Obe- 
dience," Ave Maria, 101 (Mar. 
13, 1965) 10. 

20. Gallen, J., S.J., "Canon Law and 
Authority of the Local Superior," 
in Proceedings of the Institute 
for Local Superiors, 1962, ed. R. 
Pelton, C.S.C: U. of Notre Dame 
Press, 1963, 105. 

21. "Questions and Answers on 

Obedience," Review for Religious, 
22 (1963) 575. 

22. "Contact and Spiritual In- 
fluence of the Superior," Review 
for Religious, 24 (1965) 55. 

23. Greeley, A., "A New Breed," 
America, 110 (1964) 708. 

24. "Fraternal Authority in the 

Church," Homiletic and Pastoral 
Review, 64 (1964) 561. Com- 

ments, ibid. 637, 822; 65 (1964) 

25. "Comments on Bouscaren's 

Fraternal Authority and Blind 
Obedience," Homiletic and Pas- 
toral Review 64 (1964) 925. 

26. Haley, J., C.S.C, Proceedings of 
the 1939 Sisters' Institute of Spirit- 
uality. The Superior and the Per- 
sonality Development of the Sub- 
ject-Religious. U. of Notre Dame 
Press, I960. 

27. Haring, B., C.SS.R., Christian Per- 
fection in a Changing World. 
New York: Random House, 1964, 

28. Hogan Wm, C.S.C, "The Dem- 
ocratic Aspect of Religious Life," 
Review for Religious, 22 (1963) I 

29. Kane, Wm., OP., "Religious Obe- 
dience," Cross and Crown, 7 
(1955) 39. 

30. "The Virtue of Obedience," 

Proceedings of the Catholic Theo- 
logical Society of America, 1959, 

31. Kruse, R., C.S.C, "Authority in 
Religious Life," Review for Reli- 
gious, 22 (1963) 527. 

32. "Obedience in Religious 

Life," Review for Religious, 22 
(1963) 648. 

33. Lester, W, S.J., "Suarez on Obe- 
dience," Review for Religious, 22 
(1963) 562. 

34. Mac Nutt, S., O.P., "Problem of 
Obedience," America, 112 (1965) 

35. Meagher, P, O.P., "The Spirit of 


The Passionist 

Religious Obedience in Modern 
America," in Religions Communi- 
ty Life in the United States: Pro- 
ceedings of the Men's Section of 
the First National Congress of Re- 
ligions of the United States. The 
Paulist Press, 1952, 186. 

36. Meyer, C, "A Lost Virtue? Obe- 
dience in the Modern World," 
Chicago Studies, 2 (1963) 29. 

37. Meyer, D., S.J., "Servility Versus 
Intelligent Obedience," Review 
for Religions, 22 (1963) 203. 

38. Meyers, Sister Bertrande, D.C., 
Sisters for the 21st Century. New 
York: Sheed & Ward, 1965, 333. 

39. Mullahy, B., C.S.C, "Sanctifica- 
tion through the Vows. Obedi- 
ence," in 79 5 5 Proceedings of the 
Sisters' Institute of Spirituality, ed 
A. Collins, C.S.C: U. of Notre 
Dame Press, 1956, 140. 

40. O'Brien, P., S.J., "A Catechism 
on Obedience of Judgment," Re- 
view for Religious, 19 (I960) 12. 

41. O'Connor, T., S.J., "Holy Obedi- 
ence and Whole Obedience," Re- 
view for Religions, 22 (I960) 

42. Philippe, P., O.P., "The Vow of 
Obedience," Cross and Crown, 
5 (1953) 35. 

43. Pius XII, in The States of Perfec- 
tion. Papal Documents from Leo 
XIII to Pius XII, ed G. Courtois. 
Westminster: Newman, 1961. 

44. Pie, A., O.P., (ed.), Obedience. 
Westminster: Newman, 1953. 

45. Rahner, K., S.J., "Reflections on 
Obedience" Cross Currents, 10 

(I960) 370. 

46. Redlon, R., O.F.M., "The Ameri- 
can Character and Formation in 
Religious Life," in Proceedings, 
Second National Congress of Re- 
ligious of the U.S.A., Men's Sec- 
tion, ed. C. Wheeler: U. of Notre 
Dame Press, 1962, 97. 

47. Rooney, Sister Miriam, O.P., "The 
New Breed Enters the Convent," 
Cross and Crown, 16 (1964) 396. 

48. Shehan, L., "The Seminary Today 
and Today's Seminarian. Obedi 
ence and Freedom," The Priest, 20 

(1964) 742. 

49. Suenens, L., The Nun in the 
World. Westminster: Newman, 

50. Teresa, Sister Mary, "Religious 
Obedience and Critical Thinking," 
Review for Religious, 22 (1963) 

51. Tillard, J., O.P., "Religious Obe- 
dience, Mystery of Communion," 
Review for Religious, 24 (1965) 

52. Todd, J. (ed.), Problems of Au- 
thority. Baltimore: Helicon, 1962. 

53. Urdanoz, T., O.P, "Universal 
Obedience," Cross and Crown, 9 
(1957) 434. 

54. Valentine, F., O.P., Religious Obe- 
dience. London: Burns, Oates, 
and Washbourne, 1951. 

55. Van Kaam, A., C.S.Sp., "Together- 
ness in Obedience," Envoy, 1 

(1965) n. 1. 

56. Vaughan, R., S.J., "Obedience and 
Maturity," Review for Religions. 
21 (1962) 424. 

Sfrinc-Summhr, 1965 


Centenary of the 


$2tfdn6$&& <^e>OI®&£ SsZKdnGteJ) <^??e>fia<£>5£/> <&3fe>f1(5^> ^^Q)n6^J> 

m. HE centenary of the Passionists in 
Mexico was observed at the Shrine of 
the Sacred Passion in Mexico City, 
March 21-25, 1965. Passionists from 
all of the retreats in the country par- 
ticipated in the solemn and magnificent 

On Sunday, March 21, the main 
altar of the Shrine and the new rectory 
were blessed. Very Rev. Paulino Alon- 
so, provincial of Holy Family Province, 

A Triduum of Thanksgiving began 
on March 22. On each day of the tri- 
duum there was a full program of 
liturgical services, preaching, sacred 
and orchestral music. 

March 22 was sponsored by the Pas- 
sionists of Guadalupe. The evening 
mass was celebrated by Most Rev. 
Jose Villalon Mercado>, auxiliary bish- 
op of Mexico City. 

The Passionists from Tacubaya were 
in charge on March 23. The evening 
mass was offered by Very Rev. Epi- 
fanio Fassardi, provincial of the Com- 
missariat of the Pure Heart of Mary. 

On March 24 the Fathers from 


Toluca sponsored the festivities. Thei 
bishop of Toluca, Most Rev. Arturo 
Velez Menendez, celebrated the eve- 
ning mass. 

March 25, Feast of the Annuncia- 
tion, was the actual centenary day. The 
Apostolic Delegate, His Excellency 
Luigi Raimondi, presided at the morn- 
ing mass and general communion. 
Most Rev. Francisco Orozco Lomelin, 
auxiliary bishop of Mexico' City, cele- 
brated the Pontifical High Mass at the 
closing ceremony in the evening. 

Three intrepid Passionists estab- 
lished the first house of the Con- 
gregation in Mexico in 1865. Fathers 
Domingo of the Child Jesus, Pedro 
of St. Joseph and Amadeo of the Vir- 
gin Mary arrived in the Capitol in 
March of that year. They were offered 
the College of Tetozatlan and an at- 
tached parish, where they resided from 
April to October. Since the work in 
Mexico City did not well accord with 
our spirit, the Archbishop, Most Rev. 
Pelagio Labastida, gave them the 
church of San Jose in Tacubaya. They 

The Passionist 

took possession on October 20, 1865. 

The Fathers at once undertook a 
fruitful ministry of missions and re- 
treats. Their work was rudely inter- 
rupted when civil war broke out in 
1867 and they were expelled from 
their home. Because of the civil un- 
rest they decided to leave Mexico, but 
stayed to carry on as best they could, 
at the request of the Archbishop. Con- 
ditions gradually grew worse, however, 
and the Passionists were arrested in 
May, 1873, and after four months' 
imprisonment, were expelled from the 

In 1877 the Passionists returned to 
Mexico, working in the diocese of 
Chiapas. In 1879 they transferred to 
Mexico City. The church of St. James 
there was under Passionist care from 
1880 to 1908. 

The first true retreat of the Con- 
gregation, Our Lady of Guadalupe, 
was built at Chiapas in 1896. The 
church was opened in 1908. In 1932 
these buildings were confiscated by the 
anti-clerical regime and have not been 

Because of the constant political 
unrest and even religious perse- 
cution it was impossible to establish 
a program of seminary training in 
Mexico. For the most part, the stu- 
dents were educated in Italy. 

With the coming of religious peace 
this situation has been happily rem- 
edied. The new minor seminary at San 

Angel, D.F., was opened in 1952. In 
1958 a new novitiate was opened at 
Apasco, and in 1965 the beautiful ma- 
jor seminary at Cuernavaca, Morelos, 
was completed. 

At present the Passionists in Mexico 
number 42 priests, 16 professed stu- 
dents, 8 brothers, 10 novices and 85 
minor seminarians. There are 8 Pas- 
sionist houses in Mexico. Three Mex- 
ican priest were ordained in August 15, 

One of the glories of the Passionists 
in Mexico is the Shrine of the Sacred 
Passion. For 14 years after the loss of 
the retreat of N.S. de Guadalupe the 
fathers lived in private homes. In 
1946 an ideal location was found in 
the Colon i a Guadalupe Insurgentes, 
Mexico City. Plans were made for a 
great national Shrine to the Sacred 
Passion. Work was begun in 1951 and 
in 1954 the central crypt was com- 
pleted. Two side naves have since 
been added. The main altar and the 
new rectory were dedicated on the oc- 
casion of the centenary. When finally 
completed, the shrine will be one of 
the great churches of Mexico. 

Through the years the Cross has 
weighed heavily on the Passionists in 
Mexico. But now religious peace has 
come to the country. There is every 
hope that the tears of the past will 
result in an abundant harvest of Pas- 
sionist vocations, and that a glorious 
future lies ahead for the Sons of St. 
Paul of the Cross in Catholic Mexico. 

Spring-Summer, 1965 





The twentieth Provincial Chapter 
of Holy Cross Province will open at 
Our Lady's Retreat House, Warren ton, 
Missouri, on July 26. Most Reverend 
Theodore Foley, superior general, will 
be president of the chapter. He will be 
accompanied by Very Reverend Paul 
Mary Madden, assistant for English 
speaking countries. The chapter will 
select the four provincial consultors 
for 1965 -1968 and consider pertinent 

Besides the 19 ex officio members of 
the chapter, the following delegates- 
at-large were elected from the Prov- 
ince: Fathers Alvin Wirth, Barnabas 

M. Ahern, Barry Rankin, Bartholomew 
Adler, Boniface Fielding, Campion 
Clifford, Carroll Stuhlmueller, Clarence 
Vowels, Ignatius Beehtold, Jerome 
Stowell, John Devany, Kent Pieper, 
Melvin Glutz, Nathanael Kriscunas, 
Paul F. Ratterman, Paul M. Boyle, 
Rian Clancy, Thomas M. Newbold, 
Vincent M. Oberhauser. 


On May 8, 1965, six Passionists 
were ordained to the priesthood at the 
hands of the venerable Archbishop of 
Louisville, Most Reverend John L. 
Floersh. Six clerics received the order 
of subdeacon at the same ceremony. 
They are Fraters Eric Meyer, Matthew 
Sullivan, Daniel M. Malain, Ronald 


The Passionist 

M. Corl, Thomas Rut I edge and Chris- 
topher Mercier. 

Relatives and friends of the newly 
ordained gathered at St. Agnes Hall 
on the evening of the 8th for a supper 
of thanksgiving. The students enter- 
tained with a songfest. The first Masses 
were said in St. Agnes Church the fol- 
lowing morning at 9:00. On the eve- 
ning of May 11th there was a parish 
reception for the young priests, and 
the next day they journeyed to the min- 
or seminary in Warrenton for a con- 
celebrated Mass of Thanksgiving. 

Father Venard Ormichea offered his 
First Solemn Mass at St. John's Church, 
Baldwin Park, California. Father Ran- 
dal Joyce preached. 

Father Bernard Curran offered his 
First Solemn Mass at Maternity of 
Mary Church, Chicago. Father Melvin 
Glutz gave the sermon. 

Father David Kohne returned to St. 
Henry's Church, Erlanger, Kentucky, 
to offer his First Solemn Mass. The 
preacher was Fr. Nicholas Schneiders. 

Father Marion Weiss celebrated His 
First Solemn Mass at St. Jerome's 
Church in St. Louis, Missouri. Father 
Carroll Stuhlmueller was the preacher. 

Father Paul Emmanuel Schrodt sang 
His First Solemn Mass at Holy Trin- 
ity Parish, Des Moines, Iowa. The ser- 
mon was given by Father Terence 

Father James Mary Basham offered 
his First Solemn Mass at Blessed Sac- 
rament Church in Hollywood, Cal- 
ifornia. Father Randal Joyce gave the 

Father Venard 

Father Bernard 

Father David 

Spring-Summer, 1965 


Father Marion 

Father Paul Emmanuel 

Father James Mary 

Four of the newly ordained took 
their entire course of studies in our 
seminaries. They are Fathers Venard, 
Bernard, David and Marion, who en- 
tered the Prep at Normandy in 1951. 
Father Paul Emmanuel took his high 
school at Dowling in Des Moines, and 
Father James Mary came to the Pas- 
sionists after college work at Notre 
Dame and U.C.L.A. 


Fifty years of priesthood were cli 
maxed on June 13, 1965, when Father 
Vincent X. Ehinger celebrated his 
Golden Anniversary. A Solemn Mass 
of Thanksgiving was offered in Im- 
maculate Conception Church, Chicago. 
Father James P. White, Provincial, was 
deacon of the Mass, with Father Jor- 
dan Grimes, rector, as subdeacon. A 
nephew of Father Vincent, Rev. Alban 
Berling, O.S.B. assisted as archpriest. 
Father Walter Kaelin, Houston rector, 
gave the jubilee sermon. 

The Mass was followed by a ban 
quet and reception at which a host of 
friends joined Father Vincent in happy 

Lawrence Ehinger was born in De- 
catur, Indiana, June 10, 1889. After 
graduating from the Catholic High 
School there, he spent a year at Dun- 
kirk, and then entered the novitiate in 
Louisville. Professed as Vincent of the 
Sorrowful Mother in 1908, he then 
spent seven years in various monas- 
teries, engaged in study. Father Vincent 
was ordained in St. Paul, Kansas, on 
June 13, 1915. For a time he served 


The Passionist 

Father Vincent Ehinger 

as vice-master. In 1918 he entered the 
service as a chaplain and was stationed 
at Camp Taylor, Kentucky. 

Following the war Father Vincent 
helped with the foundations in Des 
Moines and Sierra Madre. During the 
1930's he served for three years as 
a CCC chaplain, traveling from Texas 
to Montana. Father Vincent was re- 
called to active army service with the 
outbreak of World War II. He was 
retired for health reasons in 1942 with 
the rank of captian. 

Both before and after his military 
assignments, Father Vincent did a 
good deal of mission work. One of 
his vivid memories is a short period 
when he was chaplain at Alcatraz. 

Father Vincent is resident in Chi- 
cago and continues a busy round of 
priestly activities. Ad multos annos! 


Brothers from many houses, the stu- 
dents from Louisville, Father Provin- 
cial and visiting priests converged on 
Holy Cross Monastery, Cincinnati, 
Ohio, on June 3. They came to honor 
a good and faithful servant of 50 years, 
Brother Columban Gausepohl, C.P. 

A concelebrated Mass on June 3, at 
which Very Rev. James P. White, pro- 
vincial was principal celebrant, was 
offered on June 3 in Holy Cross 
Church. Father Joseph M. O'Leary 
gave the sermon. The students choir 
from Louisville rendered the music. 
Following the Mass a banquet for rela- 
tives and religious was given at Vernon 

On Sunday, June 6, a parish Mass 
was offered at Holy Cross in honor of 
the Jubilarian, by Father William 
Westhoven, rector. Father Roland 
Maher was the preacher. A reception 
was held in the afternoon. 

On September 28, 1893, twin sons 
were born to Francis and Catherine 
Gausepohl in Covington, Kentucky. 
One twin died at birth. The other was 
baptized William in the historic Ger- 
man Church of St. Aloysius. The name 
William was given in honor of Father 
William Gausepohl, an uncle, who 
later celebrated his 6()th anniversary 
of priesthood as pastor of St. Mar)' 

Spring-Summer, 1965 


Brother Columban Gausepohl 

Magdalen Church in Louisville. The 
Gausepohl family, parents and eleven 
children, moved to Louisville in 1899. 

Young William came to know and 
admire the Passionist Fathers, who 
lived on a quiet country estate just 
outside the city in the Deer Park area. 
He entered the novitiate there in 1914 
and was professed as Columban of the 
Holy Spirit, June 1, 1915. 

During the years Brother Columban 
has seen service at all of our monas- 
teries. He was the first Passionist to 
live at the Sierra Madre foundation. 
Thirty of his 50 years have been spent 
in Cincinnati. Brother has been tailor, 
infirmarian and doorman for the past 
40 years, offices that he has filled with 


great efficiency and fidelity. 

Holy Cross Province extends grate- 
ful and heartfelt congratulations to our 
good Brother Columban. 


Seven stalwart Passionist priests 
reached the silver anniversary of their 
ordination on May 18, 1965. They 
have rendered distinguished service to 
the Church and the Congregation. 

The monastic itinerary followed by 
the class through the years of training 
began with novitiate in Louisville, 
classics in Cincinnati, philosophy in 
Detroit, and theology in Chicago and 
Louisville. The year of Sacred Elo- 
quence was taken in Cincinnati. 

Father Elmer Sandmann will return 
to Immaculata parish, Cincinnati, for a 
Jubilee Mass on August 8. After re- 
ceiving his M.A. at Notre Dame Uni- 
versity in 1942, Father Elmer taught 
social studies at our minor seminary 
for eight years. From 1950 to 1953 
he was rector in St. Paul, Kansas, and 
from 1953 to 1956 he was rector in 
Normandy, Missouri. After a period 
of missionary activity in St. Paul, Fa- 
ther Elmer was appointed director of 
students of the Sacred Eloquence class 
in Sierra Madre, 1960-1961. Father 
Elmer is especially well known for 
his retreat work for religious. 

Father Roderick Misey joined with 
the community at Sacramento in a Mass 
of Thanksgiving on May 18. The 
sermon was given by Father Gordian 
Lewis. Through his priestly years Fa- 

The Passionist 

ther Roderick has been engaged in an 
active ministry of missions and retreats. 
He was assistant pastor for a time at 
Holy Cross Church, Cincinnati, and 
also conducted the retreats for laymen 
in Cincinnati during 1957- 1958. Fa- 
ther Roderick spent many of his years 
working out of Detroit where he is 
well known. On July 5 he will offer 
a Mass of Jubilee in Houston, where 
for some years he was chaplain of the 
retreat guild. Father Walter Kaelin 
will preach. His home parish of St. 
Mary of Czestochawa in Milwaukee 
will be the scene of a celebration later 
in July. 

Father Jerome Stowell offered a sol- 
emn Mass of Thanksgiving at St. 
Thomas Church, Decatur, Illinois, on 
May 23. Father Brendan McConnell, 
C.P., was deacon. Monsignor Michael 
O'Driscoll, a boyhood friend, gave 
the sermon. Beginning in 1941 Father 
Jerome taught languages at our minor 
seminary in Warrenton. In 1946 he 
was transferred to Sierra Madre and 
then to Tacubaya, D.F., Mexico, dur- 
ing the re-organization of the Mexican 
foundation. Father Jerome has served 
as retreat master in Sacramento, Sierra 
Madre, Houston and Cincinnati. He 
was vicar in Houston for some years. 
A long-time interest in the liturgy 
came to fruition in 1964, when Father 
Jerome received his M.A. in liturgy at 
Notre Dame University. He is a mem- 
ber of the Liturgical Commission of 
Holy Cross Province. Father Jerome 
conducts many retreats for clergy and 
religious, as well as many parochial 

Spring-Summer, 1965 

Father Elmer 

Father Roderick 

Father Jerome 


Father Cyril Mary 

Father Bartholomew 

Father Kyran 

Father Cyril Mary ]ablonovsky came 
to the United States from Czecho- 
slovakia as a boy of eight in 1920. 
Following his Sacred Eloquence year, 
he took special studies in the Slovak 
language. In 1943 he entered service 
as an Army chaplain and for two years 
was stationed in Burma and India. He 
was recalled to the service in 1951 and 
two more years were spent overseas, 
this time in Germany. Father Cyril 
has given hundreds of missions and 
retreats. He received the bi-ritual priv- 
ilege in I960, enabling him to offer 
Mass in the Ukrainian rite. Over 100 
of his massions have been given in 
Slovak. Father Cyril offered a Mass 
of Thanksgiving in Youngstown, Ohio, 
on May 16. Assisting him were his 
brother, Father Gabriel Jablonovsky 
as deacon, and Frater Anthony Blasko, 
C.P., a nephew, as sub-deacon. V. Rev. 
Gregory Staniszewski, provincial con- 
suitor, gave the sermon. A celebration 
was held in Detroit on May 24. Father 
John Devany preached at the Mass 
of Thanksgiving. 

Father Bartholomew Adler entered 
the army as chaplain in February, 1942. 
Four years of overseas duty followed, 
in Panama, the China-Burma-India 
theater, and in the Marianna Islands. 
Father Bartholomew was a "Founding 
Father" in Houston in 1946, at Sac- 
ramento in 1947, and again at San 
Anselmo in 1962. His priestly years 
have been fruitfully spent in preaching 
missions and retreats. He has several 
times been retreat master in various 
retreat houses of the Province. He has 


The Passionist 

been a member of the Mission Commis- 
sion since its organization. Father 
Bartholomew offered a private mass 
for his aged parents in the family 
home in St. Louis on May 18. The 
Warrenton Seminary was the scene of 
a Jubilee Mass of Thanksgiving on 
May 20. Father John F. Kobler gave 
the sermon. On June 6 Father Barthol- 
omew offered a Mass of Thanksgiving 
at our monastery in Detroit, where he 
was stationed for many years. Father 
Finan Storey gave the sermon. 

Father Kyran O'Connor was ap- 
pointed director of students at the 
minor seminary in Normandy, Missou- 
ri, in 1942. In 1944 he was appointed 
vicar at the seminary, and in 1947 was 
elected rector, serving for six years. 
In 1953 he was elected first provincial 
consultor, and again in 1956. Three 
years were spent in St. Paul, Kansas, in 
mission and retreat work, 1959-1962. 
In 1962 Father Kyran was elected sec- 
ond consultor. Father General assigned 
Father Kyran to the Vice Province of 
the Five Wounds for a period of five 
years in July, 1963. Father Kyran is at 
present rector of the monastery at 
Maria Schutz, Austria. On May 16 
he offered a Mass of Thanksgiving in 
the pilgrimage church. On May 18 
there was a celebration for the clergy. 

Father Wilfrid Flattery is pastor of 
the united parish of Holy Cross-Im- 
maculata in Cincinnati, Ohio. He of- 
fered a Mass of Thanksgiving at Holy 
Cross on May 16 and at Immaculata 
on May 18. Father Decian Egan 
preached. After missionary duty in 

Spring-Summer, 1965 

Father Wilfrid 

Des Moines, Iowa, Father Wilfrid 
served for a year as chaplain at Hines 
Hospital in Chicago. He was vicar 
at St. Paul's Monastery in Detroit from 
1944 to 1948. After another period of 
mission work he was appointed di- 
rector of retreats at Cincinnati (1951- 
1956). From 1959 to 1964 he was 
assistant pastor at St. Agnes in Louis- 
ville. He was appointed pastor in 
Cincinnati in September, 1965. Father 
Wilfrid celebrated a Mass of Jubilee at 
St. Agnes Church, Louisville, on May 
23. Fr. Carroll Stuhlmueller preached. 
He offered Mass for his family and 
friends at St. Joseph's Cathedral, Sioux 
Falls, South Dakota. Father Ignatius 
Bechtold gave the sermon. 


Silver Jubilee Day will come for 
Brother Philip Frank on July 15. And 
his many friends will be on hand to 
join him in a great celebration. 

On July 13 there will be an evening 


Mass celebrated offered by Father 
James Busch, rector in Detroit, for 
the religious and for relatives and 
special guests. Father Conleth Over- 
man, consultor, will preach for the oc- 
casion. The jubilee supper will be at 
the retreat house after Mass. 

Brother Philip Frank 

The retreatant friends of Brother 
Philip will gather on the evening of 
July 15 for a Solemn Mass at 6:15. 
Father James will celebrate the Mass, 
with Father Campion Clifford, retreat 
director, preaching. A banquet and 
reception sponsored by the St. Paul of 
the Cross Retreat League will follow 
at Roma Hall. 

Brother Philip Frank was professed 
on July 15, 1940, at St. Paul, Kansas. 

After some years as innrmarian in 
various houses, Brother Philip returned 
to the novitiate. He was cook there 
and had charge of the novice brothers 
for almost ten years. 

Brother Philip has been stationed in 
Detroit for the past eight years. His 
exceptional skill in the culinary de- 
partment has made St. Paul of the 
Cross Retreat House noted for its 

Because of his expert knowledge of 
equipment and area planning, Brother 
Philip was appointed to the Province 
Building Commission in 1965. 

Congratulations and best wishes, 
Brother Philip! 


Brother Xavier Kenney of St. Paul 
of the Cross professed his final vows 
into the hands of Reverend Kevin 
Kenney, C.P., on February 27, 1965. 
Assisting at the ceremony in Immacu- 
late Conception Church, Chicago,, were 
Fathers Gerald and Francis Kenney, 
priests of the Archdiocese of St. Paul. 
Among other visitors present for the 
profession were Mrs. Teresa Kenney, 
Sister Kevin Marie, C.S.J., and seven 
other brothers and sisters. Father Em- 
met Linden preached. A gala banquet 
rounded off the day's festivities. 


Word was received during May that 
Father Barnabas Mary Ahern had been 
appointed a Consultor of the Pontifical 
Biblical Commission. Congratulations, 
Father Barnabas! 


The Passionist 

Brother Xavier and Brothers 


A long life for God and fellowman 
ended March 1, 1965, when Reverend 
Edwin Ronan, C.P., died in Cincin- 
nati, Ohio. His was a priestly career 
marked with greatness. 

John Ronan was born in Fort Smith, 
Arkansas on November 5, 1884. He 
took his vows as a Passion ist in 1901 as 
Edwin of the Sacred Heart. Upon 
completion of his theology in Rome, 
Father Edwin was ordained to the 
priesthood, May 29, 1907. 

During World War I, Father Edwin 
served as chaplain with the 77th 
(N.Y.) Division. At war's end he had 
become chief of Catholic chaplains in 
France. The French government recog- 

Spring-Summer, 1965 

nized his services with the award Om- 
cier de Academie. 

Six years (1920-1926) were spent 
in Chicago as rector. In 1932 Father 
Edwin was elected rector of Sierra 
Madre and 1935 in Detroit. 

In 1937 Father Edwin resigned his 
office in Detroit to accept the invitation 
of Hon. Manuel Quezon, president of 
the Philippines, a personal friend, to 
organize the chaplains corps in the 
Philippine Army. His highly success- 
ful work was recognized in 1941 when 
he was made Vicar Delegate for all 
troops in the Far East. 

Father Edwin was serving on Cor- 
regidor when the fortress fell to the 
Japanese in May, 1942. He had earlier 


Father Edwin Ronan 

refused to leave with General MacAr- 
thur's party. 

For three years Father Edwin bore 
the rigors of prison camps in Japan. 
Now and then he was allowed to offer 
Mass for his fellow prisoners. He was 
released in 1945 and had to spend 
many months in recuperating his 

The missionary apostolate of the 
Congregation was ever a great love 
and interest for Father Edwin. When- 
ever his duties allowed, he had en- 
gaged in mission work. He now en- 
tered upon a very fruitful period of 
mission and retreat preaching. He 
retained his vigor and effectiveness 
well past his 75th year. 

On the occasion of his Golden Jubi- 


lee of priesthood in 1957, Father Ed- 
win was awarded the Legion of Honor 
in the Philippine Army. It was ai 
great joy for him to journey back to 
the scenes of his earlier work to ac- 
cept the decoration. 

The final three years of his life were 
spent as chaplain at Mount St. Joseph^ 
College in Cincinnati. 

Commenting on the notices of Fa- 
ther Edwin's death which appeared im 
Manila, Father Malcolm writes, "He! 
certainly left here a Passionist imagej 
difficult to emulate." 

Funeral services in Cincinnati were 
held at Mt. St. Joseph College, and ina 
Chicago at Immaculate Conceptions 
Church. Father James Patrick, pron 
vincial, was celebrant, and Father Wil- 
liam Westhoven, Cincinnati rector,i 
preached at both services. Burial wast 
in the monastic cemetery in Chicago.!; 
May Father Edwin rest from his labors ; 
in the peace of Christ. 


Plans are underway for the new sem-t 
inary college building in Louisville.; 
Brother Cajetan J. B. Baumann,] 
O.F.M., F.A.I. A., has been retained asi 
architect. The building is planned for* 
100 student rooms, with classroom,] 
recreation, dining and kitchen areas J 
The library, assembly hall and chapel' 
will not be built at this time, although! 
they will be included in the overall! 
planning. The new building is to bei 
ready for occupancy in August, 1967. j 
As previously announced, a plan ofj 
collaboration has been worked out by^ 

The Passionist 

which the Passionist clerics will be and receive their degrees from the 
enrolled at nearby Bellarmine College College. 


During 1964 the missionaries of Holy Cross Province 
conducted 400 parochial missions and over 1000 retreats 
for clergy, religious and laymen. Statistics for the various 
retreat houses are as follows: 



Sierra Madre 












Citrus Heights 









Fukuoka (6 months) 







On April 8 Immaculate Conception 
monastery was host to the Chicago 
Catholic Seminary Association. About 
fifty priests from neighboring semi- 
naries were present. Father Ignatius 
Bechtold explained the arrangements 
for transferring our seminary college to 
Bellarmine College in Louisville. Fa- 
ther Kieran Conley, O.S.B. discussed 
the area plan and team teaching being 
used at St. Meinrad abbey, where our 
students will study their theology be- 
ginning next semester. Father Paul 
Boyle spoke on the Council and the 
updating of the seminary. 

Spring-Summer, 1965 


"Brothers' Appreciation Night" was 
held on May 26. Special guest of 
honor was Brother Philip Frank whose 
silver jubilee is July 15th. After the 
banquet there was a musical program 
by the students' harmony octet. Father 
Jordan Grimes, Chicago rector, spoke 
on the great debt of gratitude due to 
our brothers for their selfless service 
and their contribution to the happiness 
of our Passionist communities. 


On the morning of April 9, Father 
Kieran Conley, O.S.B., professor of 
theology at St. Meinrad School of The- 
ology and member of the Commission 
on Population Studies, gave the Fa- 


thers of the community a masterful lec- 
ture on the historical background of 
the controversy on marital morality and 
the present status of the controversy on 
birth regulation. 


On March 6 the students and broth- 
ers enjoyed a three and a half hour 
conducted tour of the Argonne Na- 
tional Laboratory. The Laboratory is 

operated by the University of Chicago 
and the U.S. Atomic Energy Commis- 
sion. Among the many features of 
nuclear science, the group was able 
to view the CP-5 research reactor and 
the ultra-modern Zero Gradient Syn- 

The annual symposium in honor of 
St. Thomas Aquinas was held on 
March 23. The senior students chose 
as their topic, The Existentialism of 

(1-r) Richard Hughes, Matthias Coen, Leo Scheibel, Alban Hickson, Felix 
Bauer, Joseph Gartland, Linus Burke, Bede Murphy, Christopher Link, Walter 


The Passionist 

Soren Kierkegaard. In addition to the 
community, there were twenty-five 
Dominican students present, together 
with several visiting priests. Because 
of the excellence of the students' pre- 
sentation the symposium was repeated 
for the public on Sunday afternoon, 
April 11, in the parish hall. Attend- 
ance was good, and the audience ex- 
pressed appreciation for the students' 
work. Another symposium was held in 
the monastery April 30 on Galileo, 
Science, and the Church. During the 
early part of June a third symposium 
was presented on Teilhard de Char din. 

A talk was given the community by 
Dr. Gerald Kreyche, dean of the de- 
partment of philosophy at De Paul 
University, on Aggiomamento and 
Philosophy. Another visiting lecturer 
was Robert Short, nationally famous 
author of The Gospel According to 
Peanuts, who explained and illustrated 
his novel method of catechetics. The 
students attended the Seminary Lay 
Apostolate Conference at Techny on 
April 24-25. Frater Alexander Stein- 
miller, C.P., was elected to the coordi- 
nating committee. On the evenings of 
April 28 and 29 the students were 
guests at Northwestern University for 
centenary readings of Yeats' poetry. 



Fervor has continued undiminished 
as thousands of the faithful again made 
the traditional Good Friday pilgrimage 
up the hundred steps to [mmaculara 

Church. The people started coming 
at midnight and continued throughout 
the day. The pilgrimage ends with 
the blessing of the True Cross in Holy 
Cross Church. 


One hundred guests attended the an- 
nual dinner meeting for officers and 
wives of the Holy Cross Retreat 
League, May 8. Following the dinner 
in Holy Cross Hall, spirited campaign- 
ing took place for league officers for 
the next two years. The voting results 
showed that Charles Eppinghof, for- 
mer national president of the retreat 
conference, and Nicholas Link of As- 
sumption parish, had been elected pres- 
ident and secretary. 

Father Declan Egan, retreat director, 
announced that the average retreat at- 
tendance for the past season has been 
34.24 men, an increase of two men 
per retreat. He also pointed out that 
six prospects for our seminary are listed 
among our retreatants or their sons. 

On Sunday, May 30, Father William 
Williams offered his First Solemn 
Mass in his home parish of Holy Cross. 
Very Reverend Father Provincial gave 
the sermon. 

Louis Doherty, C.P. 


The big push to St. Meinrad Arch- 
abbey began on June L5. Placid Hall, 
now re-named Holy ( toss Hall, which 

is to serve as a residence lor the Pas- 

Spring-Summer, 1965 


sionist clerics has been completely ren- 
ovated. New heating and washrooms, 
a complete plastering and painting job, 
new basement recreation areas and new 
furniture have made the place sparkle 

The theology library has been moved 
from Louisville and is now housed 
in the spacious third floor of Holy 
Cross Hall. Reading and reference 
areas are also located there. There will 
be space for 44 clerics on the first and 
second floor of the Hall. 

The Passionists will have a separate 
refectory in the Abbey, served from the 
central kitchen. The crypt chapel at 
the Abbey Church has been assigned to 
the Passionists. The Blessed Sacrament 
will be reserved in an oratory in Holy 
Cross Hall. 

Five meetings of the teaching per- 
sonnel of both seminaries were held 
during the past year. As a result the 
union of the faculties and the teaching 
assignments for 1965-1966 have been 
carefully worked out. The faculty 
members will reside in contiguous 
rooms in the Abbey. 

The Passionist clerics made two get- 
acquainted visits to the Abbey during 
the spring. In return, the Passionists 
have hosted groups of students from 
the Abbey. On April 1, the officers 
of the various student committees of 
the School of Theology at St. Mein- 
rad's came to Louisville to explain the 
extracurricular activities of the student 

After the Sem Weeks and vacation 
at Warren ton, our 26 theologians will 


go directly to St. Meinrad's, August 13. 
Classes begin September 3. 

The newly professed students will 
arrive in Louisville on July 19 and the 
second year college will come during? 
the week of August 1. Registration at! 
Bellarmine College is during the week 
of August 23, with classes beginnings 
on August 30. This coming year ouri 
students will take English, Modern; 
History and Fine Arts at Bellarmine. i 


One of the first concelebrated | 
Masses in this country took place in 
our monastery choir on January 25, 
1965. Permission was granted to> the 
Board of Governors of the Canon Law 
Society of America who were meeting 
in Louisville under the presidency of I 
Father Paul Boyle. Father James P. ' 
White, provincial, was principal cele- 
brant of the Mass. Concelebration 
again took place each morning of thes 
annual retreat, May 3-8. At these 5 
Masses the brothers and students re- 
ceived holy communion under both 

During February and March WAVE- 
TV carried a series of programs to 
demonstrate the new liturgy. By re- 
quest of Bishop Charles Maloney the 
Passionist student choir and St. Agnes 
choir were featured on February 28. 
The ordinary of the Mass according to 
the arrangement of Dom Gregory Mur- 
ray, O.S.B., was sung. Father Barry 
Rankin, C.P., was commentator. 

The prominence given the diaconate 
The Passionist 

by Vatican II has been reflected in 
practice in Louisville. Our deacons 
have given the homilies at the morning 
community Mass. During lent they 
carried the lenten course of sermons 
at St. Agnes Church, giving in turn 
one of the six evening talks. They also 
frequently serve in Solemn High Mass- 
es and distribute holy communion. 

On March 1, 1965, Dr. Samuel 
Keene, professor at Presbyterian Semi- 
nary, gave a lecture at our seminary on 
the philosophy of Gabriel Marcel. Dr. 
Keene' s dissertation was written on the 
works of the French existentialist. On 
May 8 Gabriel Marcel came to Louis- 
ville to deliver a lecture which was 
jointly sponsored by the Presbyterian 
and Passionist seminaries. 

Father Terence O'Toole has been 
transferred from Warrenton to Louis- 
ville to continue the successful recruit- 
ing program of senior vocational pros- 
pects. A beautifully appointed office 
and workroom has been installed for 
Father Terence's important work. 

Myron Gohmann, C.P. 



Cardinal Ritter made the first clergy 
retreat of 1965 at the retreat house. 
It was conducted by Rev. Servace Rit- 
ter, O.F.M. On Friday morning, the 
closing day of the retreat, the Cardinal 
graciously consented to offer Mass for 
the seminarians in the Seminary chapel. 
He also delivered an inspiring homily 
on the priesthood, for which the boys 
are striving. 

Spring-Sum mi;r, 1965 

The first concelebrated Mass in the 
Archdiocese of St. Louis was offered 
by twenty Passionists in the Seminary 
chapel on March 8, during the Pro- 
vincial Visitation. The permission had 
just recently come through from the 
post Conciliar Liturgical Consilium, 
and was signed by Card. Lercaro. So, 
Fr. Provincial granted permission for 
the Fathers of the Seminary and Re- 
treat House staff to use the permission 
for the first time. Nineteen priests 
gathered around the altar, with Fr. 
Provincial as principal-celebrant to cel- 
ebrate the Votive Mass of Christ the 
Eternal High-Priest. 


Fr. Roger Mercurio, rector of the 
Seminary, was chosen recently to serve 
as part of the organizational group of 
the St. Louis "Little Council." This 
Little Council is patterned after the 
II Vatican Council, and is intended 
to implement the recommendations of 
Vatican II and to meet the particular 
problems of the St. Louis area. 

During Lent, as many have observed, 
Fr. Roger also had a series of articles in 
Our Sunday Visitor. The series was 
intended to prepare the layman for 
intelligent, fruitful reading of the 
Sacred Scriptures. 

Dr. Carl Kisslinger, head of the 
Geology Department, St. Louis Uni- 
versity, lectured at the Seminary on 
Feb. 12. Besides, several field trips 
were arranged for various classes 
throughout the past months. On Feb. 
10, the junior and senior English and 


music classes attended a St. Louis per- 
formance of Gilbert & Sullivan's Mik- 
ado, put on by the D'Oyly Carte Com- 
pany of London. In May the sopho- 
more classes took a field trip to the St. 
Louis Art Museum and Planetarium, 
and the physics and chemistry classes 
attended a NASA lecture at Kiel Audi- 

ing many clergy days of recollection. 
Father Victor Salz continues a heavy 
schedule of mission work. The vo- 
cational department, assisted by Father 
Benedict Olsen, sponsors many high 
school retreats and days of recollection. 
Conventions highlighted Easter 
week. Frs. Rector and Germain Legere, 
principal, went to New York for the 

Warrenton: 1965 Graduates, Novitiate Bound 

The academic emphasis at the sem- 
inary has not resulted in lack of 
preaching assignments. Fathers Carl 
Tenhunfeld, Hugh Pates, Peter Be- 
rendt and Augustine Wilhelmy con- 
ducted lenten series in neighboring 
parishes. Father Lucian Hogan con- 
tinues his work with the laymens' re- 
treats, and midweek finds him conduct- 

National Catholic Education Associa- 
tion Convention. Fr. Aloysius Hoola- 
han, Seminary librarian, attended the 
National Library Convention in Phila- 
delphia. Here in St. Louis the Arch- 
diocese hosted the National Catholic 
Homiletic Convention and the Catholic 
College Religion Teachers Convention. 
Many members of the province, in- 


The Passionist 

Eliding several from the Warrenton 
community, attended sessions of one or 
both conventions. 

William Nault, senior from Gary, 
Ind., won a $25-savings bond and a 
certificate from The Missouri Bar. He 
was district winner in The Missouri 
Bar LAW DAY USA High School 
Essay Contest. Fr. Carl Tenhundfeld, 
social studies teacher, was also awarded 
a certificate for "excellence in teach- 
ing," as a result of Bill Nault's vic- 
tory. Both were afterwards guests of 
The Missouri Bar in a tour of the 
Missouri Supreme Court and other 
state offices at Jefferson City. 

Debates conducted entirely in Latin 
featured the second semester. Pitting 
juniors against seniors, these debated 
took up such questions as: Should the 
U.S. pull out of Vietnam? Should the 
Communist Party be outlawed in the 
USA? Should the government give 
aid to parochial schools? Should the 
power of absolute veto be retained in 
the U.N. ? and many others. 

Two major plays were produced by 
the seminarians this year, under the 
direction of Fr. Germain Legere. In 
March the seniors put on three per- 
formances of Reginald Rose' Twelve 
Angry Men. It was staged "in the 
round," or on a platform put right in 
the midst of the audience. In May the 
juniors put on two performances of 
Leo Brady's Brother Orchid — once for 
the community, once for relatives and 
friends. Besides these major perform- 
ances, interested students have orga- 
nized a Drama Club to put on shorter 
entertainments through the school year, 
Sprino-Summkr, 196*) 


The Seminary basketball team con- 
cluded a very successful season win- 
ning the Championship in the Second 
Annual Seminary Basketball Tourna- 
ment, held at St. Louis Preparatory 
Seminary. Successive victories over 
LaSalle Institute and the St. Louis Prep 
brought the trophy to Warrenton, and 
gave the team a 14-1 season. 

The Seminary entered three track 
meets this spring. One was the cus- 
tomary seminary-meet, with Maryknoll 
and Holy Family with our boys win- 
ning handily. Two other meets marked 
the first time the Seminary has com- 
peted with non-seminary high schools. 
The first, at neighboring Warrenton, 
showed the boys how much practice 
they needed, as they took on two dis- 
trict champions in Warrenton and St. 
Clair high schools. After placing last 
in this meet, the boys came back strong 
to take their last meet at O' Fallon, 
Mo., against St. Dominic and Ft. Zum- 
walt high schools. The seminarians 
were very cordially received by the 
administration and students of the 
other schools. 

The Seminary Guild, under the 
direction of Fr. Peter Berendt, has been 
quite active this year. On Feb. 5 it 
sponsored a card party for the benefit 
of the Seminary, using St. Ann's parish 
hall, Normandy, Mo. Much assistance 
and cooperation was given by the mem- 
bers, including many relatives of 
priests and seminarians. Approximately 
600 attended. 

On May 22, an auction was held 


on the Seminary grounds, Several 
weeks before, the Guild members had 
been contacted and urged to make or 
find donations of usable: items for the 
auction, especially household items and 
machinery. Donations were so plenti- 
ful that many felt that even the sched- 
uled starting time (1 p.m. Saturday) 
was not enough to handle so many 
articles. However, the auction was a 
success and promises even better re- 
turns in the future after the experience 
and wisdom gained from this first one. 
Colonel John Knight, father of one of 
the seminarians and a professional 
auctioneer, handled the auction. 

Preparations for the Family Festival, 
June 27, are under full steam. Along 
with Frs. Leon Grantz and Isidore 
O'Reilly, director and assistant di- 
rector of retreats, the following lay- 
men are carrying a heavy load of the 
preparatory work: Clem Helmsing, 
Bill Davidson, Roland Kulla, and Gus 
Heitzler. The Kick-Off Dinner was 
held Easter Monday evening at St. 
Mary Magdalen parish hall, Brent- 
wood, Mo. 

Native St. Louisan and former re- 
treatmaster at the Retreat House, Fr. 
Bartholomew came back on May 20 
to offer his Silver Jubilee Mass. It was 
a High Mass in the Seminary chapel, 
at which the Seminary choir almost 
outdid itself. Fr. John F. Kobler 
preached for the occasion. Afterwards, 
Fr. Bartholomew and his family and 
friends were feted in the Seminary re- 
fectory. Father's mother was present, 
but his father was too ill to attend. 


The previous Sunday, May 16, the : 
Seminary had also held open -house for j 
the Sisters of the Archdiocese of St. 
Louis. Over 300 Sisters came out to 
avail themselves of the Seminary fa- 
cilities on a very beautiful day. They 
came from St. Louis and many schools 
and parishes around Warrenton, to 
enjoy hiking, tennis, and other less 
strenuous exercises. Dinner was served 
them from the pavillion overlooking 
the Seminary lake. 


May 29 brought graduation and de- 
parture for twenty-six senior semi- 
narians. Fr. Gerard Steckel, disci- 
plinarian of the Junior Division, 
preached at the graduation Mass. Many 
relatives, of course, were present. The 
seniors were allowed to leave right 
afterwards, since they have only two 
weeks at home before they return to 
the Seminary, June 14, to' prepare for 
entry into the novitiate. The Other 
classes had their final examinations 
the following week and left for sum- 
mer vacation on June 4 or 5 . 

The faculty, too, began to scatter 
soon after the end of school, some 
on vacation, some for summer study, 
and others, finally, to Louisville, where 
they will take up residence in the col- 
lege department of the province. A 
government grant was awarded to Fr. 
Owen Duffield on the National De- 
fense Education Act, to study at an I 
8-week Reading Institute at Central 
Michigan University. 

Owen Duffield, C.P. 

The Passionist 

Novices, St. Paul, Kansas. Front, Father Frederick Sucher, Master. 

Saint Paul 

Brother Robert Schmitt of Waterloo, 
Iowa, and Brother Ronald Glastetter 
of Marthasville, Missouri, took their 
first vows on the Feast of St. Thomas, 
March 7. 

The liturgical emphasis is now seen 
in the monastery choir. A beautiful 
altar facing the religious has been in- 
stalled. The first concelebration took 
place on Holy Thursday and a second 
at the Vigil Services on Holy Saturday. 

The novice choir sang at the dedica- 
tion of the new church in Girard, Kan- 
sas, ealier in the year. Bishop Leo 
Byrne of Wichita was most gracious 
and complimentary on that occasion 

Sprinc-Summi-r, 1965 

and promised to come to the novitiate 
for a visit. He recently kept his prom- 
ise and spent several delightful hours 
with the novices, telling them of the 
exciting developments in the Vatican 
Council and the modern Church. 

Spring came early to Kansas this 
year. The trees on the property were 
professionally trimmed. The lawns 
and flower garden are in excellent 
condition. Kansas is blooming under 
the green thumbs and devoted care of 
the novices. The property will be at 
its best when the new novices arrive 
on June 2*> and for profession day, 
July 12. 

Ambrose M. Devaney, C.P. 


Des Moines 

On February 3 came the happy an- 
nouncement of the appointment of 
Most Reverend George J. Biskup, 
D.D., to fill the vacant see of Des 
Moines. For the past eight years Bish- 
op Biskup has been auxiliary bishop 
and vicar general of the Archdiocese of 

The new Ordinary was installed as 
5th Bishop of Des Moines in a color- 
ful ceremony at St. Ambrose Cathedral 
on March 19. Since his installation the 
Bishop has taken a very active leader- 
ship in church affairs and has been 
given warm acceptance by clergy and 
laity alike. 

On February 15, 1965, Father For- 
rest Macken delivered the main ad- 
dress at the testimonial banquet in 
Buffalo, New York, when Mr. and 
Mrs. William Courtade received the 
NCWC award the "The National 
Catholic Family of the Year." Father 
Forrest is a member of the Advisory 
Board of the Family Life Bureau, 

Columban Browning, C.P. 

Sierra Madre 


The Fiesta Kick-off Dinner is the 
big Spring event in the Foothills of 
the Sierra Madres. Three hundred and 
seventy five men assembled for the 
evening at De La Salle High School 
in Pasadena; Vice Presidents of the 
Retreat League, Parish Captains and 
Co-captains, the Fiesta Commitee and 


their tireless workers, As usual "Peg" 
Wambacker supplied the ideas and 
the perennial Fiesta Spirit flamed anew. 

On Monday, May 17th Father Elmer 
Sandman said a Solemn High Mass to 
commemorate his Silver Jubilee of or- 
dination with Father Damien Cragen, 
deacon, and Father Faustinus Moran 
subdeacon. Father Elmer came to Sierre 
Madre as Spiritual Director for the Sa- 
cred Eloquence classes and has been re- 
cently active as a Retreat Master, during 
the summer conducting Sister Forma- 
tion Classes for the Sisters of St. 
Joseph, Wichita, Kansas. 

May nineteenth was the golden an- 
niversary of Dr. and Mrs. R. L. Kirsch. 
For many years Dr. Kirsch, a promi- 
nent physician and surgeon in Pasa- 
denamost generously took care of the 
Fathers and Brothers at Mater Dolo- 
rosa. As a token of appreciation, Very 
Reverend Father Rector offered a Sol- 
emn High Mass in the monastery chap- 
el for the Kirsch family. Along with 
the community, many diocesan priests 
and Sisters of St. Joseph from St. 
Luke's Hospital attended the Mass. 
A brunch was served to the guests in 
the monastery patio. 


The Catholic Homiletic Society of 
America has noted with approval the 
pioneering work of Father Pius Leabel, 
C.P., in the Los Angeles area. Father 
Pius, a charter member and Board Di- 
rector, has been asked to organize 
four workshops in key areas of the 
country. The following workshops 

The Passionist 

have been set up: Immaculate Retreat 
House, Willimantie, Conn., June 20- 
25; Mt. Angel Abbey, St. Benedict, 
Oregon, July 18-23; Now Subiaco 
Abbey, Subiaco, Arkansas, August 9- 
13; Franciscan Seminary, Cleveland, 
Ohio, August 15-20. Father Pius will 
be assisted by a staff of five priests and 
two laymen, all of them experienced 
and prominent in the field of homi- 
letics and speech. The theme of the 
workshops is The Homily or Sunday 
Sermon . 

The quiet of a mountain retreat has 
been rudely disturbed lately by carpen- 
ters and workmen in the monastery. 
Noisy air compressors outside the 
building and jack hammers within as 
carpenters are re-modeling the first 
floor guest rooms. The J. A. McNeil 
Company is in charge of the project. 
New lights, draperies and furniture 
complete the picture. 

Pius Leabel, C.P. 


Archbishop John F. Dearden of De- 
troit was the guest of the Fathers at 
dinner and recreation on April 22. 
He gave the community many insights 
into the machinery and objectives of 
the Vatican Council. 

Father Nilus Goggin, pastor of St. 
Gemma's parish, recently announced 
fhat the $183,000 debt has been paid 
in full. On the feast of St. Gemma 
phe Archbishop granted Father Nilus 
permission to begin planning for a 

Spring-Summer, 1965 

new St. Gemma Church and offices. 
This will give the parish a worthy place 
of worship and release space now used 
in the school for the temporary church. 
Congratulations, Father Nilus. 

The work of the Sacred Eloquence 
class in the twilight retreat apostolate 
was highlighted by a recent article in 
Our Sunday Visitor. It was written by 
Father Hugh Pates, a member of last 
year's class. During 1964-1965 the 
young priests have conducted twelve 
twilight retreats for public high school 

Assignments received at the conclu- 
sion of the pastoral year were as fol- 
lows: Father Alphonse Engler, Jap- 
anese missions; Father Blaise Czaja, 
vice-master; Father Joseph Van Leeu- 
wen, provincial secretary; Father 
Kenneth O'Mally, teacher at the minor 
seminary; Father Timothy O'Connor, 
vocational department; Father Justin 
Paul Bartoszek, Korean missions. 

The college department is preparing 
for the move to Louisville and Bellar- 
mine College. Departure for vacation 
in Warrenton took place on June 28. 
The class will arrive in Louisville early 
in August. Fathers Casimir Gralewski, 
Raphael Domzall and Francis X. Kee- 
nan will reside in Louisville. Father 
Alfred Pooler will be stationed in 
Warrenton as assistant principal. 


At the quarterly meeting of the 
National Laymen's Retreat Conference 
held in Cleveland in May, Archbishop 
John J. Wright of Pittsburgh com- 


Father Campion Clifford and 
Father Claude Leetham 

missioned Father Campion Clifford, 
C.P., to prepare a special edition of 
the Constitution on the Church for use 
in retreat houses throughout the coun- 
try. Father Campion is National Mod- 
erator of the Retreat Conference. He 
is being assisted in this work by Father 
Claude Leetham, I.C., of London, 
England. Father Leetham is a Peritus 
to the Commission of the Apostolate 
of the Laity, and the Church in the 
Modern World. He is visiting the 
United States as a guest of Bishop 
Wright and is conducting clergy re- 
treats in various places. The work is 
to be finished in September. 

Firmian Parenza, C.P. 

Citrus Heights 

The community gathered in the re- 
treat house chapel on May 18 for a 
high mass offered by Father Roderick 
Misey on his 25th anniversary of 
priesthood. Father Gordian Lewis 
spoke on the theme of the priesthood. 
After the Mass, Father Roderick re- 

sponded with words of appreciation to 
God and the brethren. A jubilee din- 
ner followed. 

Two of the community have assign- 
ments as auxiliary chaplains. Father 
Neil Parsons attends Camp Beale on 
weekends, and Father Bernardine 
Johnson is at McClelland Air Force 

The choir has been altered in keep- 
ing with liturgical advances. The lec- 
terns have been arranged to face for- 
ward. The tabernacle reposes on a 
small altar at the back wall, while the 
altar of sacrifice has been moved for- 
ward and faces the choir. 

Bernardine Johnson, C.P. 


For the first time, the clergy of the 
diocese of Galveston-Houston have 
made their annual retreat at Holy 
Name Retreat House. There were six 
retreats in all, one each in January and 
February, and four during the weeks 
following Easter. Father Roland 
Maher, retreat master, was given warm 
praise by all the Fathers, Each morn- 
ing of the retreats 32 priests joined 
in concelebration. 

Religious clergy have also made use 
of the retreat house facilities this year. 
The Basilian Fathers came to Holy 
Name for their annual retreat in Feb- 
ruary. In June Father Dominic Mer- 
riman conducted four retreats for reli- 
gious men, two for the Josephites and 
two for the LaSalette Fathers. 

Bishop Thomas J. Drury of San 
Angelo was the main speaker at the 


The Passionist 

Annual Dinner Party of the St. Paul of 
the Cross Club on May 5th. The bish- 
op urged active support of the retreat 
movement. "Lay participation means 
that you should take care of the ma- 
terial facilities, so that the Passion ist 
Fathers can concentrate their efforts on 
the spiritual accomplishments of the 
retreat movement." Also attending the 
dinner were Bishop John L. Morkov- 
sky, Apostolic Administrator of Gal- 
veston-Huston,and Very Rev. James 
P. White, Passionist provincial. 

Father John M. Render conducted 
retreats for married couples at Holy 
Name on the Mother's Day weekend, 
May 7-9, and again on the Father's 
Day weekend, June 18-20. This apos- 
tolate fcr married couples has elicited 
much favorable comment in the Hous- 
ton area. However, because of the 
full schedule of weekend retreats for 
men. only these two retreats have been 
fitted into the yearly program. 

Walter Kaelin, C.P. 

Ensley Mission 

The basketball team of Holy Fam- 
ily High School broke all team records 
during the 1965 season and took three 
first place trophies. In the final week 
of play the Tornadoes won two tourn- 
aments, the Single A and the Jefferson 
County. Much credit is due the coach, 
Mr. Harold Boykin, and Father Philip 
Schaefer, athletic director. Four grad- 
uating senior players will enter college 
in September. 

Five Holy Family students have been 
awarded National Science Fund sum- 

Triple Champions 

mer school grants. Three students are 
attending the Summer School of the 
Christian Apostolate in Henderson- 
ville, North Carolina. Eleven students 
are attending the YCS study week at 
Cullfan, Alabama. Six graduating seni- 
ors have won college scholarships for 

Philip Schaefer, C.P. 



Most Reverend Theodore Foley, 
superior general, was ordained to the 
priesthood on April 20, 1940. In ob- 
servance of the Silver Jubilee of his 
ordination, Father General joined with 
the provincials of the Italian Provinces 
in a concelebrated Mass in the Basilica 
of SS. John and Paul on May 11th. 
Most Reverend Stanislaus Battistella, 
C.P., bishop of Teramo, Italy, deliv- 
ered the jubilee sermon. Father Gen- 

Spring-Summer, 1965 


eral will be honored in this country 
during his jubilee year by festivities in 
both Provinces. 


The 35 th Provincial Chapter of St. 
Paul of the Cross Province convened 
on July 6 at St. Michael's Monastery, 
Union City, N.J. Presiding at the 
chapter was Most Reverend Theodore 
Foley, superior general. Also in at- 
tendance was Very Reverend Paul M. 
Madden, consultor general. Chapter 
results will be given in the next issue 
of The Passionist. The nineteen dele- 
gates -at-large from the Province were 
Fathers Aquinas McGurk, Berchmans 
Lanagan, Bertin Farrell, Brendan 
Breen, Cassian Yuhaus, Columbkille 
Regan, Damian Reed, Edward Hen- 
nessy, Ernest Welsh, Fidelis Rice, 
James Verity, Jerome O' Grady, Le- 
ander D'Veneri, Neil Sharkey, Nicho- 
las Gill, Norbert Dorsey, Richard 
Kugelman, Roger Elliott and Sylvan 

The capitulars and many others 
joined in a festive dinner at the Ja- 
maica monastery on the evening of July 
5 to honor Most Reverend Father Gen- 
eral in his silver jubilee year. 


The Province was gladdened at the 
end of April when twelve sons of St. 
Paul of the Cross reached their goal 
of the priesthood. There were two 

At St. Michael's in Union City on 
April 30, Most Reverend Cuthbert 


O'Gara, C.P., ordained Fathers Lucian 
Clark, Eugene Guzak, Hilary Glaccum, 
Robert Molyneaux, Joseph Jones, Felix 
Miller, Simon Lynch and Jeremiah 
Fuelner. Father Gerard Rooney, pro- 
vincial, was the archdeacon, with Fa- 
ther John C. Ryan, rector, as notary. 
Others assisting were Fathers Richard 
Kugelman, Nicholas Gill, Fintan Lom- 
bard, and Aquinas McGurk. 

Four clerics, natives of Canada, were 
ordained on May 1, 1965, in St. Ga- 
brial's Monastery Church, Toronto, 
Ontario. They are Fathers Bernard 
Bell, Matthias Simmons, Richard Sou- 
cie, and Gerald Meyer. The ordaining 
prelate was Most Reverend Francis V. 
Allen, auxilary bishop of Toronto. 
He was assisted by Father Provincial, 
archdeacon; Father Boniface Buckley, 
rector, as notary, and Fathers Campion 
Cavanaugh, Antoine Myrand and 
Aquinas McGurk. Seventeen Canadian 
seminarians from the Passionist semi- 
nary in Dunkirk were present for the 


A refresher course in preaching for 
Junior Fathers was held at the Shelter 
Island Retreat House, June 7-9- The 
general theme was the Preaching Apos- 
tolate. Fathers Richard Kugelman, 
Silvan Rouse, Edward Hennessy and 
Stephen Paul Kenny made up the staff, 
speaking on the impact of the renewal 
in scripture, theology and liturgy on 

The Biblical-Liturgical Study Week 
held at Hartford, June 21-25, was a 

The Passionist 

Ordination, Union City. (Back, 1-r) Fathers Lucian Clark, Eugene Guzak, 
Bishop O'Gara, Fathers Hilary Glaccum, Robert Molyneaux. (Front, 1-r) 
Fathers Joseph Jones, Felix Miller, Simon Lynch, Jeremiah Fuelner. 

led by Fathers Edward Hennessey, 

signal success. Attendance for priests 
and brothers of the New England area 
was by invitation. The lecture series, 
each of five sessions, were given by 
Father Barnabas M. Ahern, C.P., "The 
Eucharist and Ecumenism"; Father 
James Egan, O.P., "The Eucharist and 
the People of God"; and Father Rich- 
ard Kugelman, C.P., "The Eucharist, 
the Cross and the Parousia." Mrs. 
Mary Reed Newland gave a lecture on 
"The Liturgy and Family Life." 
Evening seminar discussions were 

Spring-Summer, 1965 

Stephen P. Kenny, Aelred Lacomara, 
Carroll Stuhlmueller and Aldo Tos. 

Each morning there was communal 
lauds followed by community mass. 
Vespers were said in English before 
supper. The study week was an unus- 
ually worthwhile experience in Chris- 
tian living and learning. 

A summer session for students in 
philosophy and theology will be held 
at Hartford, July 2S-to August 28. Fa- 
ther Norman Dcmetk will be dean of 


Ordination, Toronto. (1-r) Fathers Matthias Sim- 
mons, Bernard Bell, Richard Soucie, Gerald Meyer. 

studies at the session. Required courses 
will be "Heidegger and His Impact on 
Religious Thought," by Father Joseph 
Oppitz, C.SS.R., and "The Theory of 
the Religious Life According to the 
Constitution on the Church," by Father 
Timothy Fitzgerald, C.P. Elective 
courses will be offered in Contempo- 
rary Literature, French, Spanish and 
Modern Science. 


The first death among our Brothers 

in almost eleven years occurred on 
January 27, 1965, at Mercy Hospital, 
Buffalo, N.Y., when Brother Virgil 
Pasi died of a ravaging illness. At the 
time of his death Brother was the first 
Athletic Director at our Prep Seminary, 
Dunkirk, N.Y. 

Brother was born in Coytesville, 
N.J., in 1930, and he attended the Fort 
Lee, N.J., Grammar and High 
Schools. In 1953 he entered our No- 
vitiate in Pittsburgh, Pa., being pro- 
fessed on March 13, 1954. From then 

The Passionist 

until the time of his death Brother 
served in our Various Monasteries in 
Hatford, Conn., Toronto, Ont., Spring- 
field, Mass., Jamaica, N.Y., and the 
Prep Seminary in Dunkirk, N.Y. where 
he was assigned in 1963 as Athletic 

Brother Virgil Pasi 

Holy Mass was offered at the Holy 
Cross Seminary, Dunkirk, N.Y., the 
evening following his death after 
which his remains were brought to St. 
Michael's, Union City, N.J., where a 
Solemn Mass was sung on the follow- 
ng Saturday. His Rector, Very Rev. 
Colman Haggerty, C.P., was the cele- 
brant. Brother was buried in the Mon- 
istery Cemetery, Union City, N.J. 

Spring-Summer, 196*s 



The Easter Joy of the Province was 
overshadowed with the news of the 
tragic death on April 20 of Father 
Nelson McLaughlin who was fatally 
injured in an accident. The accident 
occurred the previous day. Father 
never regained consciousness. 

Father Nelson McLaughlin 

Father Nelson was born in Pitts- 
burgh, Pa., in 1931, and after attend- 
ing the Pittsburgh Parochial Schools 
entered our Preparatory Seminary in 
Dunkirk, N.Y. He was professed in 
1952, and he was ordained by Bishop 


Cuthbert O'Gara, C.P., in St. Michael's 
Monastery Church, in 1959. 

After Sacred Eloquence Father Nel- 
son served as Assistant Parish Priest 
at St. Michael's Monastery Parish from 
I960 to 1962 where with zeal and de- 
votion he attended to the spiritual 
needs of the people, especially the 
youth. After his assignment as a curate, 
Father was assigned to our Mission and 
Retreat Band until his death. 

Requiem Mass was celebrated in 
St. Paul's Monastery, Pittsburgh, Pa., 
by Very Rev. Gerard Rooney, C.P., 
Provincial, assisted by Very Rev. 
Charles A. Oakes, C.P., Rector of St. 
Paul's. Burial was in our Monastery 



Father Terence died quietly on May 
2, 1965. When news of his death 
reached the various houses, many 
asked "Who is Father Terence?" Well 
might they ask, especially the present 
generation of Passionists, since this all 
but unknown yet noble religious had 
spent the greater part of his priestly 
life "hidden with Christ in God." 

He was born in Woburn, Mass., on 
August 24, 1898, and baptized Joseph 
Connolly. At his profession on Au- 
gust 13, 1917, he became Terence of 
St. Paul of the Cross. He was as- 
signed to the Passionist Chinese Mis- 
sions at the end of his studies and 
ordained in St. Vincent's Archabbey, 
Latrobe, Pa., on October 28, 1923. 

Within a few months he found him- 


Father Terence Connolly 

self deep in the China mainland, a 
Passionist missionary in Hunan. After 
a year of language study he was as- 
signed to the most difficult mission 
district in the Passionist Prefecture, the 
large area surrounding Yungshun. 
Later he was sent to care for one of 
the out-missions. For two years he 
lived alone, enduring the hazards and 
primitive conditions of life. These 
two years proved to be the only active 
years of priestly ministry in his entire 
sacerdotal career. 

In 1927 Father Terence came face 
to face with the Communist menace 
in all its naked and brutal horror when 
the Reds attempted to subjugate Hu- 
nan. He was driven from his mission, 
broken in health of body and mind. 

The Passionist 

He returned to the United States 
and while medical aid restored much 
of his physical strength, no remedy 
could be found to aid his mental ill- 
ness. He entered Seton Institute in 
Baltimore — never to leave it again. 

The hospital was to be his Geth- 
semani where he would live out the re- 
mainder of his Passionist life, in the 
spirit of St. Paul of the Cross, "the 
spirit of penance, of solitude and de- 
votion to the Passion." His penance 
was in being stripped of all personal 
dominion, of the exercise of his priest- 
ly powers, even at times of the full use 
of his most precious human faculties. 
His solitude was a cloistered existence 
which cut him off completely from 
monastery, home, family, and, at 
times, even from his true self. His 
devotion to the Passion was in drink- 
ing the bitter cup of mental sickness 
for 35 long years. 

Father Terence was buried from St. 
Gabriel's Monastery, Brighton, Mass., 
and interred in our community ceme- 
tery. There he awaits the glorious 
resurrection; his soul already receiv- 
ing the divine reward for his long 

May he rest in peace with God and 
the Saints. 


After extensive investigation, the 
Provincial Council has decided that a 
new foundation should be made in 
Sudbury, Ontario. The clergy of the 
region had invited the Passionist Fa- 
thers to consider locating in this prom- 

Spring-Summer, 1965 

ising area. They indicated that the 
Passion ists would be most welcome to 
establish a retreat house for clergy and 
laity, as well as a Catholic Information 
Center in Sudbury, and to staff the 
Newman Club at the Laurentian State 

Bishop Alexander Carter of Saulte 
Sainte Marie has graciously approved 
the undertaking and Father General 
has given his permission. Negotiations 
have been initiated for an excellent 
property some ten minutes from the 
center of Sudbury, a city of 50,000. 
A community of four Pass ion ists is 
now in residence in Sudbury. Father 
Paulinus Cusack is Superior. 

This expansion is an important step 
toward the goal of an autonomous 
Province in Canada. 

Final design has been approved for 
the new retreat house in Riverdale, 
N.Y. It will be placed to best advant- 
age on the lordly site, overlooking the 
Hudson River and the Jersey Palisades. 
The striking chapel will be visible for 
miles. There will be rooms for 147 
retreatants on the three floors of the 
building. If needed, 50 more rooms 
can be added in a fourth floor. Bids 
were taken in April and it is hoped 
that the building can be ready for oc- 
cupancy in the spring of 1966. 

The Province has contracted for a 
new wing at St. Joseph's Monastery 
in Baltimore. The addition will enable 
to Passionist Fathers to conduct closed 
retreats for clergy and laity and also to 
expand the fruitful apOStolate of recol- 
lection days for religious. 


#'*#.' &' * 

% % 9i &$ |a 

ft* r«. 

$ A H * § f ; jb ©«####% * 
f § ft § # %' § # '# # " 

■ ■■;;■;:.--■--■■-■■ -.< 

' ' 

Students' Liturgical Festival, Jamaica, March 16-17, 1965 


A Liturgical Festival was held at 
our monastery in Jamaica, L.I., on 
March 16-17. Students throughout the 
Province had requested the meeting so 
that they could better understand the 
liturgical renewal in the Church and 
appreciate the place of the Passionists 
in its development. 

Guest speakers included the Fathers 
Provincial of both Provinces, Father 
Xavier Hayes, "Liturgy and Participa- 
tion"; Father Norman Demeck, "Lit- 
urgy and Contemplation"; Father Ed- 
ward Hennessy, "Liturgy and Com- 
munity"; and Father Aelred Lacomara, 
"Liturgy: Word and Response." 


On the evening of the 16th there 
was a Students' Program, with short 
papers, discussions and a songfest. The 
opening community mass was cele- 
brated by Father Gerard, provincial. 
His homily dwelt on community and 

The festival was attended by 83 
students, 17 junior brothers, and 8 
members of the Sacred Eloquence class. 
Student reaction was grateful and en- 


St. Ann's Monastery Church irij 
Scranton, Pennsylvania, was the setting 
for the Golden Jubilee Mass of Father 
Stephen Sweeney, on May 27. Tha 

The Passionist 

celebration honored fifty active and 
fruitful priestly years. 

The missionary life has been Father 
Stephen's first love. He began his work 
:>f preaching missions and retreats less 
than a year after his ordination in 

For some years Father Stephen 
worked with the St. Peter Chapel Car. 
[t was during this time that he gave 
the first mission in North Carolina ex- 
clusively for the colored. 

Father Stephen also worked with 
Father Harold Purcell during the 
founding years of The Sign. 

He was a member of the first group 
>f Passion ist missionaries to be sent 
to New South Wales, Australia. The 
intensive missionary apostolate ended 
when World War II broke out and 
Father Stephen spent 39 harrowing 
days in enemy waters on his return 
voyage to the United States. 

For four years he was chaplain at 
the Passion ist Convent in Dun more, 
Pa., where he directed the women's 
retreats. Other preaching assignments 
have taken him to Ireland, Egypt and 
:he Holy Land. 

Father Stephen is the author of 
several popular books and pamphlets 
:>n spiritual subjects. 

A native of Dunmore, Pa., he grad- 
uated from the Catholic school there 
ind then from St. Thomas College. 
He was professed at Pittsburgh in 
1909, and ordained by Bishop O'Con- 
nor of Newark on May 26, 1915. 

His Passion ist brethren of East and 
West congratulate Father Stephen. 

Sprinc-Summhr, 196^ 

Father Stephen Sweeney 


Other memorable jubilees which 
observed in recent months are those of 
Most Reverend Cuthbert O'Gara and 
Reverend Edward Goggin (50th — 
Priesthood), May 26. Profession an- 
niversaries were noted by Fathers Wil- 
liam Harding (6()th — March 7), Leo- 
pold Snyder (60th — June 15) and 
Claude Leahy (50th — April 5). 

The autumn issue of The Passionist 
will give full details. 

Bonaventure Griffiths, C.P. 




Province of the Precious Blood 



The Passionist Congregation and es- 
pecially our missionaries in Bolivia 
sustained a heavy loss, when Most Rev. 
Ubaldo Cibrian, C.P., Prelate of Coro- 
coro, died in Santiago, Chile, on April 

The death of Bishop Cibrian brings 
to a close the foundation period of the 
Prelature of Corocoro. In 1950 Father 
Ubaldo was named Apostolic Admin- 
istrator of the recently erected ecclesi- 
astical territory. He arrived with a 
group of Passionist missionaries in 
1951 and immediately set to work. So 
excellent was his leadership that on 
March 1, 1953, he was named Titular 


Bishop of Bida and Prelate of Coro- 
coro. Bishop Cibrian was consecrated 
at La Paz, May 17, 1963. 

Bishop Cibrian's pastoral accomplish- 
ments in 14 years are truly exceptional. 
He labored to establish a native clergy. 
He founded a society of missionary 
Sisters. He built many mission churches 
and restored others. He looked to the 
health and comfort of the missionaries 
by providing adequate rectories. Under 
his direction a missionary rest house 
was opened in La Paz in 1964. Schools 
and a hospital were constructed. A 
liturgical and pastoral program to 
bring the reforms of Vatican II into 
his mission area was inaugurated. And 
needless to say, all of this took its 
toll of his time and strength. 

In recognition of his achievements 
the Spanish Government, in July, 1964, 

The Passionist 

Most Reverend Ubaldo Cibrian, C.P. 

honored Bishop Cibrian with the Cross 
of St. Raymond of Penafort. 

Evaristo Cibrian was born in Vil- 
lanueva de Odra, Burgos, in 1906. 
He took his first vows in 1923 and was 
ordained in 1929. 

Bishop Cibrian was stopping in the 
retreat of Our Mother of Sorrows in 
Santiago, Chile, for a short rest, when 
he died suddenly. At the request of 
the Papal Nuncio and the bishops of 
Bolivia, his body was brought from 
Chile for burial at Corocoro. May this 

Sprino-Summhr, 196 s ) 

great Passion ist and true Pastor rest in 


Very Reverend Carlos Gomez, pro- 
vincial of Precious Blood Province, has 
returned to Madrid after four months 
on visitation in Chile. He was in Chile 
when Bishop Cibrian died and accom- 
panied the body to Corocoro. A visit 
to the foundation in Guayaquil con- 
cluded his Latin American trip. 

Norberto Gonzalez, C.P. 


Province of the Holy Family 


During February it was announced 
that Holy Family Province had ac- 
cepted a new mission in Honduras, 
C.A. A band of 12 priests and broth- 
ers will begin work in Honduras in 
August, 1965. Many religious have 
volunteered for work in the new mis- 
sion field. Holy Family Province has 
priests in Mexico, Cuba, Venezuela, 
El Salvador and now, in Honduras. 


Eleven young priests of the Province 
are taking their pastoral year at the 
Institute of Pastoral Studies in Bar- 
celona. The Institute has been set up 
by the Spanish Conference of Religious 
Men. The staff is made up of special- 
ists in many fields, both priests and lay- 
men. Religious of many Orders and 
Congregations attend the Institute. 


Holy Family Province has been 
blessed with a great influx of vocations. 
The old novitiate building at Corella, 
Navarra, is outmoded and cramped. 
A beautiful new novitiate of 80 rooms 
is now under construction at Corella. 
It will be ready for occupancy in the 
fall. The old building is to be torn 


Missionaries of the Province were in 
great demand during lent. Besides a 


full schedule of missions, retreats and I 
conferences, a number of radio talks 
were given. The Spanish language has 
been introduced into the liturgy. This 
has resulted in enthusiastic participa- 
tion by the laity. Pastors report that 
there has been a definite increase in the 
reception of the sacraments as a result. 
Some time ago Father Herminio Gil, 
C.P., editor of El Labaro, a very pop- 
ular magazine, published a book of 
meditations on the Passion, Para Ap- 
render A Amar — Learning To Love. 
The reflections are short, unctuous and 
scriptural. The book was an immediate 
success and has achieved a wide circu- 
lation in Spain and Latin America. 

Pablo Garcia, C.P. 



The first Passionists arrived in Portu- 
gal in 1931. The founding fathers 
were from the Spanish Province of the 
Precious Blood. Among them was our 
correspondent, Father Faustino Bar- 
cinella de Peral. In 1942 the construc- 
tion of the retreat of Our Lady of Fati- 
ma at Barroselas was begun. The 
majestic church adjoining the retreat 
was consecrated in 1962. 

In 1955 the Commissariat of Portu- 
gal was erected and religious from 
other Provinces and countries came to 
assist, Brazilians, Italians, French and 
Spaniards from Sacred Heart and Holy 
Family Provinces. One priest, Father 
Hermenegild Vido, was from the Port- 
uguese Colony of Angola. 

The Passionist 

Novices at Barroselas with Father 
Eugenio Sola, Master 

Growth has been steady. There are 
now three retreats, Barroselas, Arcos 
de Valdeve2 and Vila de Feira near 
Oporto. At present there are 14 native 
Portuguese priests, with three more 
to be ordained soon. Besides the newly 
ordained (see Italy, news) there are 
9 students in theology and philosophy, 
7 clerical novices, and over 50 boys 
in the minor seminary at Arcos de 
Valdevez. The students of the Com- 
missariat make their studies in Italy, 
at Mondovi and Isola del Gran Sasso. 

The Passion ists are well known as 
missionaries in Portugal. Area missions 
always finds the Passionist participat- 
ing. The mission band is solidly 

booked for the next two years. 


The property at Antezude in Coim- 
bra was sold recently and a more 
suitable location acquired in Vila da 
Feira near Oporto. The area is impor- 
tant for both agriculture and manufac- 
turing. The Passion ists took solemn 
possession of the new property and 
building on May 9. A warm welcome 
was given them by church and civic 
authorities and by an enthusiastic 
gathering of laity. Father Sebastian 
Terradilos is superior of the new foun- 

1'austino Barcinella de Peral, C.P. 

Bpring-Summer, L965 



Ordination at Isola Del Gran Sasso. (Back, 1-r) Fathers Tito Amici, Silvestrd 
Bartolini, Gabriele Cingolani, Eugenio Fernandes, Romano Di Filippo. (Fronts 
1-r) Fathers Girolamo Coelho, Carlo Ferreira, Serafino Di Marco, Gabriele 
Miranda, Armando Ramos. 


Pieta Province 


The Feast of St. Gabriel on Feb- 
ruary was doubly joyous at Isola del 
Gran Sasso because of the ordination 
of ten Passionist students. 

The new priests are: Fathers Tito 
Amici, Silvester Bartolini, Gabriele 
Cingolani, Romano Di Filippo, and 
Serafino Di Marco, from Italy; and 
Fathers Eugenio Fernandes, Girolamo 
Coelho, Carlo Ferreira, Gabriele Mi- 


randa and Armonado Ramos from 

Nine of these Fathers were ordained 
at the Shrine of St. Gabriel by Most 
Reverend Stanislaus Battistelli, C.P., 
Bishop of Teramo. Father Gabriel: 
Cingolani was ordained by the Bishop] 
of Recanati, Most Rev. Emilio Bar- 
oncelli, at our monastery in that city. 

Very Rev. Feliciano Rodriguez, con- 
suitor general, represented Most Rev. 
Father General at the ordinations. Fa- 
ther Sebastiano Terradilos, superior at 
Vila Da Feira in Oporto represented 
the Commissariat of Portugal. 

The Passionist 

There are 36 students taking their 
heology at St. Gabriel's Retreat. Of 
hese, 23 are from Pieta Province, 2 
rom the Italian Commissariat of the 
Irucified, and 11 from the Commissa- 
iat of Portugal. It is a great inspira- 
ion for our students to live at Isola 
lei Gran Sasso, the very monastery 
hat saw the flowering of holiness in St. 
abriel of the Sorrowful Virgin. 

Ferdinando Zicchetti, C.P. 



April, 1965 
)ear Father, 

Thank you for having sent The 
assionist to me at la Classerie. I 
;reatly enjoyed reading it. Do not 
end it to Longeron as we have leased 
ur house there for three years to the 
foung Christian Farmers. I can pass 
ny own copy along to those who read 
English and to the young students. 

On the 20 February we welcomed 
•ather General who came for the Pro- 
incial Chapter. We had been some- 
what uneasy, in view of our small 
umbers, that Most Reverend Father 
ieneral would annex us to another 

But Father General was most under- 
tanding and kind toward us. He has 
;ept the Province of St. Michael in its 
wn right, although it will now be 
dministered as a Commissariate di- 
ectly under Rome. Father General did 
ot overlook the fact that the Passion - 
sts in France have been twice exiled; 
hat all of their houses were confiscated 

by an anti -clerical government; that 
they have borne the weight of two 
wars, having lost many religious on the 
battlefield or in concentration camps. 
We are truly grateful to Father Gen- 
eral for his kind understanding. 

Our new Provincial and his two 
Consultors have selected the superiors 
of our three houses. When the nomi- 
nations have been approved by Rome, 
I will write and give you the details 
for the next number of The Passionist. 

Every best wish to you, and, again 
thanks for your kindness. 

Louis De Gonzague, C.P. 



Peace has now returned to the Pas- 
sionist mission field in the Congo. But 
there are many sad memories and much 
re-building to be done. Two white 
crosses in the cemetery at Tshumbe 
Ste. Marie mark the graves of Father 
Lambert and Father Raymond. 

Most of the devoted missionaries, 
priests, sisters, nurses and laymen, are 
gradually returning to their ravaged 
mission stations. Bishop Eusebius 
Hagendorens, C.P., has urgently asked 
them to come back, since there is so 
much to be done. But he realizes the 
psychological shock suffered by many 
and is not insisting that all return. 

The good Bishop won great admira- 
tion by his fortitude during the months 
of crisis. He stayed with his people, 
sharing their danger, and left for a 
short time only when the army com- 
manded him to do so. 



He writes, "All is very quiet now 
in the Sankuru diocese. But we badly 
need doctors and medical equipment. 
There is an acute shortage of medi- 
cines. Prices for all commodities have 
risen skyhigh. In the Sankuru Prov- 
ince, 100,000 sq. miles, four times the 
size of Belgium, there is not one doctor 
remaining. Moreover, the local gov- 
ernment is still re-organizing and can- 
not help with many of our problems." 
This appeal by the Bishop was pub- 
lished in many Belgian newspapers and 
resulted in a generous response from 
doctors, hospitals and mission societies. 

Since Tsjumbe, the chief city of 
Sankuru, is difficult to reach by high- 
way, the more so since the roads have 
been extensively damaged, Bishop 
Hagendorens organized a civic project 
to build an airport. Three months of 
hard work with everyone pitching in, 
has resulted in a rough but usable 
airfield. The main runway is 7,500 
feet long. Bishop Hagendorens was on 
the first "official" flight from the new 
airport, April 29, and was greeted 
with a mighty cheer from the crowd. 
The people have given him the title, 
"Builder of Airports." 

The airport will be of the utmost im- 
portance to the whole area. "Air- 
Brousse" has inaugurated regular serv- 
ice between Luluaburg national air- 
port and Tsjumbe. 


Funeral rites were held at the Mon- 
astery Church at Natoye-Namur on 
April 3, 1965, for Father Xavier Van 
Nieuwenhoven, C.P. Father Xavier 


Father Xavier Van Nieuwenhoven 

was a legendary figure in the Belgian 
Province, one of the pioneers and 
founders. In the words of the breth-i 
ren, "he lived wih a rosary in one 
hand and a trowel in the other." 

Born near Brussels in 1879, Father 
Xavier was professed in 1897 and or- 
dained by Cardinal Mercier on March! 
26, 1905, at Malines. Living in the 
period of the first development of the 
Province of St. Gabriel, he was put ini 
charge of building because of his many 
practical talents. He first helped build 
the monastery at Wezembeek (Brus- 
sels) , then crossed to Holland to supe- 
vise construction of the monastery at 
Mook. During World War I he was 
chaplain for the Belgian refugees at 
Milford-Haven, England. In 1920 the 
monastery at Natoye-Namur was be- 

The Passionist 

gun, and again Father Xavier was 
climbing up the scaffolds, 

Father Xavier never lost sight of the 
more important "spiritual building." 
Between 1930 and 1940 he preached 
58 missions, 18 retreats, 33 tridua and 
gave innumerable sermons to religious 
and layfolk. 

Since 1945 he had been on the sick 
list. He offered his painful illness 
(neuritis) with great generosity. He 
died on March 30 in his 86th year. 


Religious life is thriving in Belgium. 
The Central Office for Religious pub- 
lished the following figures for 1964: 
members of clerical institutes, 11,556 
members; institutes of Brothers, 3,369 
members; institutes of women, 42,590 

Walter De Brabandere, C.P. 



The new monastery at Frankfort am 
Main (Germany) was solemnly blessed 
on February 14, 1965, by Rt. Rev. 
Georg Hohle, vicar general of the dio- 
cese of Limburg. The Dutch Passion- 
ists were invited to Frankfort in 1961 
and were given a fast-growing area, 
Preungesheim, to develop. The new 
parish church of St. Christopher was 
dedicated in 1963 (see Passionist, 
summer, 1964, p. 85). A parish center 
has been built and a primary school. 
The latest addition is the new mon- 
astery for ten priests. The average 

Spring-Summer, 1965 

parish in Frankfort has 2 or 3 priests 
for perhaps 15,000 souls. St. Chris- 
topher's numbers 6000 members, but 
is growing rapidly. The apartment 
house area and the rapid turnover 
among residents are a real challenge to 
the Fathers. 


The Dutch Passionist periodical 
"Golgotha" has stopped publication 
after 50 years. In cooperation with 
five other religious Orders the Pas- 
sionists now give their efforts to the 
new monthly "Kruispunt" — "The 
Crossing." This is a forward step to 
improve the quality of the Catholic 
Press by consolidation. 


Perpetual profession of vows was 
made during March by Brothers Mic- 
hiel Boomaerts and Bertrand Alden- 

Three province priests kept their sil- 
ver anniversary of ordination on May 
5, Fathers Hilarion Hansen, Bellar- 
mine Elberts and Plechelmus Dullaert. 
Father Plechelmus is in Holland on 
furlough from the Indonesian mission 
(Kalamantan Barat) and so was able 
to celebrate with his family, including 
his two Passionist brothers, Fathers 
Theodore and Augustine. The latter 
is a missionary in Borneo. 

Four young Dutch Passion ists will 
be ordained to the priesthood on July 
17. They are Fathers Peter Snel, Leo 
Hovens, Leon Goertz and Theo Ver- 
beek. Gerard Kok, C.P. 



The formal dedication of the new 
Holy Cross Retreat, Templestowe, Vic- 
toria, took place on May 23. Most Rev. 
J. D. Simmons, Archbishop of Mel- 
bourne officiated. The class of 19 the- 
ology students and their lectors are 
now well settled in the new house of 


St. Joseph's Retreat 
Hobart, Tasmania 

This church is one of the oldest in 
these parts of the world. It was built 
by convict labor over 150 years ago. 
The parish extends down as far as 
Macquarie Island in the Antarctic. 
The area nearby is very ancient, very 
un-modern, very romantic. Being so 
far south this can be a cold place. We 
have already had three falls of snow 
on Mt. Wellington which rises just 
a mile and a half from here. We had 
heavy snow over Easter and it looks 
like there could be more today. 

This church is right in the middle 
of the city of Hobart. We have Ex- 
position daily and Masses at noon and 
1 p.m. each week day. These are 
packed with workers from shops and 
offices, plus a big sprinkling of pro- 
fessional people. I think we hear just 
about all the confessions that are going 
in the city and suburbs. If you give 
the service, you get the results. 

Over and above this there is a lay- 
men's retreat house attached to this 
place, even though it is right in the 


city. We also get a tremendous amount 
of parlour work. I think everybody 
with a problem, whether they are Cath- 
olics or not, comes up to St. Joseph' s> 
We have two big hospitals to attend toi 
and a large maternity hospital. We 
have charge also of the port of Hobart, 
which is only a few hundred yards 
down the street. Ships dock here prac- 
tically in "main street." We frequently 
have Catholic visitors from U.S. bases- 
in the Antarctic. 

The Archbishop and 24 priests con- 
celebrated for the consecration of the 
holy oils. Father Xavier, our rector 
was one of the co-celebrants. The cere- 
monies in English were well entered] 
into by the people, who are quite used 
to the vernacular by now. 

Anthony Herring, C.P. 


The preparatory college at St. Ives,! 
N.S.W., began the schoolyear with 
an enrollment of 28 postulants. 

In February 17 clerical novices weret 
received into the novitiate at Mary's 
Mount, Goulbourn. The novitiate isj 
now quite filled with cleric and brother: 

St. Paul's in Glen Osmund is now 
the residence for students in philos- 
ophy These number 19, of whom 17 
made their first vows in February. 

Father Bernard Kenny, vocational i 
director, addressed the provincials of 
religious orders of men in March. His 
talk resulted in several requests for 
vocational talks in colleges for men.| 

Father Gregory Manly preached at 

The Passionist' 

he Mass for Teaching Religious at 
he Cathedral in Melbourne during an 
April triduum. His talk received quite 
widespread publicity. 


May 18 happily joined two anni- 
versaries: the silver sacerdotal jubilee 
)f Father Kyran O'Connor, rector at 
Vlaria Schutz, and Austrian Independ- 
ence Day. 

A torchlight procession and benedic- 
ion began the festivities at Maria 
Schutz on the evening of May 15. 
Dn Sunday morning, May 16, Father 
ECyran offered a Solemn High Mass, 
issisted by Very Rev. Rene Champagne, 
peneral Econome. Abbot Isfried 
Franz, Norbertine, the Secretary of the 
Conference for Religious Superiors, 
»ave the sermon. There were 2,000 of 
:he faithful at the Mass. In the after- 
loon a bible service of thanksgiving 
was held. 

On May 18 Father Kyran welcomed 
"he clergy of the Deanery for com- 
nunity vespers and a clerical gaudea- 


On April 4-6 four students received 
tonsure and minor orders in the Re- 
gensburg Seminary Chapel. They are 
Fraters John Pressl, Henry Prechtl, 
Michael Hoesl and Bonaventure Pihan. 
This was the first time in eight years 
that students of the Vice-Province had 

received minor orders. The last ordina- 
tion, Father Clement Hayduck, was in 

Brother Joseph Beer made his final 
profession of vows at Schwarzenfeld 
on May 3. A gathering of clergy, rela- 
tives and friends attended the cere- 
mony. Brother Joseph is in charge of 
the kitchen at Schwarzenfeld. 


The Archdiocese of Vienna spon- 
sored a Vocational Exposition in the 
Arcade of the Episcopal Palace, April 
25-May 9- Various programs and ex- 
hibits highlighted the work of various 
Orders and Congregations of men and 
women. A ban on distributing voca- 
tional literature was lifted on the sec- 
ond day of the Exposition because of 
popular demand for this material. Over 
80,000 people attended. 

In connection with the Exposition 
the Austrian Conference of Major Re- 
ligious Superiors invited Very Rev. 
Godfrey Poage, Director of the Pon- 
tifical Office for Religious Vocations, 
to visit Vienna and address the assem- 
bled superiors. 

Father Godfrey spent April 26-28 
as guest of the Abbot General of the 
Augustinian Canons. On April 27 
he addressed the major superiors, both 
men and women, at the Abbey of the 
Scotch Benedictines. His talk was 
followed by an animated discussion 
period. Father Joseph Natter, S.V.D., 
was interpreter. Copies of Father's 
talk were given to the group. 

Walter Mickel, C.P. 

Spring-Summer, 1965 




This year's Study Week for Clergy 
at Fatima Retreat House, Coodham, 
Scotland, was held from May 10-14. 
The programme included lectures on 
Holy Scripture by Father Clifford 
Howell, S.J., on Marriage by Dr. John 
Marshall of London University, and 
lectures on Ecumenism by Father Ste- 
phen Virgulin of the Pontifical Ur- 
banian University, Rome. 

A notable feature of these annua 
study sessions is the large attendance, 
of non-Catholic ministers and their ao 
tive and whole-hearted participation ir 
the discussions, 


During lent the Passionist student: 
at Mount Argus made their television 
debut in five Sunday evening pro* 
grammes in the Telefis Eireann series 
"Watch and Pray." 

Study Week at Coodham. Front (1-r) Monsignor Hardy, V.G., Galloway 
Diocese; V. Rev. Valentine Murphy, Provincial; V. Rev. Stephen Virgulin; 
Rome. Back (1-r) Rev. Raphael Snort, C.P., Superior, Coodham; Rev. Clif 
ford Howell, S.J., Birmingham; Dr. John Marshall, London; Very Rev 
Andrew Kennedy, Rector, Dankeith. 


The Passionist 


The territory of Bechuanaland rc- 
ieved internal self-government on 
tfarch 1. This is the first step toward 
ventual complete independence. The 
lew Prime Minister, Seretse Khama, 
s not a Catholic, but he is kindly dis- 
used toward the Church. The avowed 
im of his party, which won 28 seats 
>ut of 32 in the legislature, is to keep 
techuan aland a place where negroes 
nd whites can live together in mutual 
espect and peace. 

Our Fathers and Sisters had an im- 
>ortant part in instructing the people 

the major step of casting their vote. 
Consignor Urban Murphy, C.P., Pre- 
ect Apostolic of the territory, was in- 
ited to broadcast over the local radio 
n the great significance of the oc- 

In Dublin, where two native Bech- 
ana, Dr. David Sebina and Segomo 
Chama (nephew of the Prime Minis- 
er) are attending the university, a 
olemn Mass was offered at Mount 
^rgus to beg God's blessing on the 
ew government. 

Sylvan McGaughey, C.P. 



Since 1957 Immaculate Conception 
'rovince has been sending its students 
a philosophy and theology to the 
esuit University, "Colegio Maximo" 
t San Miguel. The Capuchin Fathers 
lave recently established a house near- 
ly and like many other Orders, are 


sending their students to the "Colegio 

Holy Week this year was truly "ec- 
umenical" at our student house. All 
ceremonies as well as the divine office 
were held in common with the Capu- 
chin Fathers and students. The preach- 
ing was done by both Passionists and 

On April 3, Father Alberto Maria 
Cabrera, C.P., was ordained deacon in 
the Cathedral of Buenos Aires by H. E. 
Cardinal Caggiano. Father Alberto 
Maria will be raised to the priesthood 
in July. 

The primary section of the new Holy 
Cross parochial school was officially in- 
augurated and blessed on May 8 by 
Very Reverend Ambrose Geoghegan, 
provincial. The school is attached to 
the Passionist parish of Holy Cross in 
Buenos Aires. Father Charles O'Leary 
directed the fund raising for the 
school, and the many parishioners and 
friends of the Fathers were most gen- 
erous in support. 


The Sisters of the Cross and Passion 
(founded by Mother Mary Joseph 
Prout) have been in Argentina since 
1925. They conduct one of the leading 
English-speaking grade and high 
schools in Buenos Aires. On March 
25, 1965, they opened their new no- 
vitiate. Father Ambrose was celebrant 
at the solemn services. Mother Anun- 
tia, C.P., superior, and Mother Gemma 
Dolores, C.P., mistress of novices, are 
at present engaged with Sisters of other 


Passionist Sisters, Buenos Aires 

Congregations in a joint project to 
recruit vitally needed vocations to the 

Henry Whitechurch, C.P. 


The significant news from the re- 
treat front in New Zealand is the for- 
mation of the National Retreat League. 
The purpose is to co-ordinate the work 
of the retreat houses throughout the 
country and to stimulate interest in 
the retreat movement by a national ad- 
vertising campaign. There are five 
full time retreat houses for men and 
two for women in New Zealand. The 
Franciscan Fathers have two houses, 
the Redemptorists, Marists and Pas- 


sionists one each. The Religious of thei 
Cenacle work with the women in Well- 
ington and Auckland. 

The first national president is a; 
member of the Passionist Retreat); 
League in Hamilton, Mr. T. C. L. 

There is much work to be done 
retreat- wise in New Zealand. The en- 
tire Catholic population is onlyi 
330,000. These are scattered over ai 
large area and problems of contact 
are considerable. 

In Hamilton there is much to bei 
thankful for. In spite of being in a. 
country area where men have to travel 
sometimes a hundred miles and more, 
the yearly weekend average has been 
21, with a capacity of 23. In the five 
years since the retreats were started in 

The Passionist 

Hamilton, much of the success is due 
to Brother Jude, our one and only 
Brother. He has labored beyond the 
call of duty since we came here. And 
if the way to a man's soul is through 
his stomach, then Brother Jude has 
converted more than any of us. 


Two Passionists are on a four and 
a half months tour of the Fiji Islands 
giving missions to the natives and re- 
treats to clergy and religious. They 
ire Fathers Benignus Duffy, rector, 
and McCartan Daly. Fiji is a strange 
mixture of races with 210,000 Indians 
forming about half of the population. 
jThere are some 190,000 native Fijians, 
10,000 Chinese and a few thousand 
Europeans. Less than one in ten is 
Catholic. The disadvantage of this 
extended tour is that it leaves only 
three priests to take care of all other 
Passion ist work in New Zealand. 


I Our fine young Passionists give great 
lopes for future expansion of the Con- 
gregation in New Zealand. On Febru- 
iry 7 five New Zealand boys made 
heir first profession of vows at Goul- 
x>urn, Australia. They are now begin- 
ning their philosophy studies in Glen 
Dsmund. When ordained, they will 
eturn to New Zealand to work here. 
The newly professed are Fraters Ra- 
phael Mclndoe, Columba Hodge, Jus- 
in Geary, Terence Brown, and Paul 
"rancis Barber. Frater John Leonard 
Cay, a New Zealander, has begun his 


theology at Melbourne. By arrange- 
ment with Holy Spirit Province, can- 
didates from New Zealand make their 
novitiate and studies in Australia. 

Eugene Kennan, C.P. 


Fraters Paul Yoshimura and Michael 
Suzuki received the habit on March 18 
and began their novitiate training, 
These young men had been in res- 
idence for study at our house in Toyko. 

Three postulants are now at Tokyo, 
studying at Sophia University, Fraters 
John Oda, John Yokoyama and Louis 

It is interesting to note that the 
bishops of Japan have set a policy of 
giving all their seminarians a half year 
of pastoral experience in some parish 
before they begin their theology stud- 
ies.. Vatican with a vengeance! 


Father Augustine Paul Kunii re- 
cently finished his requirements for the 
S.T.L. in Tokyo. He is now working 
as assistant pastor in our parish in 
Ikeda. This will give him a back- 
ground of experience for his future 
apostolate. A paragraph from a recent 
letter gives an interesting experience 
of Father Augustine. 

"Perhaps I should mention in the 
first place a catechism class I have 
been teaching in a nearby parish on 
Tuesday evenings. There were some 
ten to fifteen people, mostly young 


people in their early twenties and col- 
lege students. One thing I always tried 
to emphasize was the joy of being 
called to be a child of God. It was 
quite interesting to watch how the 
idea caught on. Some think that his 
dad is OK but a bit impatient. So, he 
thinks, if God is my Father, He may 
be a little impatient too. Another girl 
thinks that God will allow her to do 
anything she pleases, because her own 
father is rather indulgent. But they 
gradually came around to see, as they 
saw how Christ loved his heavenly Fa- 
ther with His whole heart, and how 
the Father loves us even to the extent 
of giving us His only Son. From that 
class two received baptism, Augustine 
and Clara. Please pray that many more 
will follow." 


All our Japanese missionaries as-j 
sembled at Mefu during Easter week 
for a special period of study and dis- 
cussion. The mission and retreat apos- 
tolate came in for a hard and critical 
look: aims, methods, successes and 
failures, ideas for adaptation and im- 
provement. Vocational recruiting and 
student training was discussed. One day 
was devoted to talks by a Japanese pro-* 
fessor from the Franciscan language 
school in Tokyo. His remarks on 
preaching to a Japanese audience af- 
forded many insights. 

The highlight of the week was the 
series of talks by Father Barnabas Mi 
Ahern. The groundswell of new 
thought that reaches Japan chiefly! 

Retreat at Mefu. Priests (1-r) Fathers Denis, Paul and Peter. 


The Passionist 

through periodicals has created a hun- 
ger for instruction and deepening in 
the new theology. Father Barnabas did 
much to up-date us in a number of 
fields. He also gave talks to other 
groups of priests and sisters and they 
listened to him, as one of them put it, 
"like starving men receiving bread." 

Denis McGowan, C.P. 


To be in Japan in the springtime is 
to understand why it is called "The 
Flowery Kingdom." The trees and 
imshes break out into a hundred shades 
:>f green and so many of them blossom 
in a variety of delicate pastels. The 
[apanese people have an innate knack 
for horiculture. They also, without 
exception, have a love for the beauties 
3f nature. If only they would go a 
rep further and see in created beauty 
he traces of Him whose beauty is 
>eyond praise! 

The landscaping of the property con- 
inues. The area immediately around 
he building has been tastefully plant- 
ed. The hillside above the monastery 
las been cleared of underbrush and 
)aths laid out. The floor of the valley 
n front of us was marshy and dark. 
\ large hour-glass shaped pool has 
>een dug, its waist spanned with a rus- 
ic bridge. The place now looks like a 
)ark. A marvelous place for retreatants 
o walk and meditate. 

Father Leonard had five missions 
luring lent, in the perfectures of 
Cumamoto and Miyazaki to the south 
)f Fukuoka. Father Carl had six mis- 

sions, four of them in Fukuoka city. 
Some of this was follow up work for 
retreat groups. The missions were 
blessed with good attendance. 

May opened with 25 high school 
students on retreat at St. Joseph's. The 
summer and early fall will be devoted 
to retreats. In the late fall the mis- 
sions will again take over. With only 
two priests at the house in Fukuoka, 
missions and retreats are allotted time 
on a seasonal basis. 

Carl Schmitz, C.P. 



The National Eucharistic Congress 
at Cebu City at the end of April cli- 
maxed the Fourth Centenary of the 
Faith in the Philippines. Cardinal An- 
toniutti came as the personal envoy of 
the Holy Father. Hundreds of thou- 
sands attended the services. Other cele- 
brations were held throughout the 
length and breadth of the Islands. 

The evangelization of the Philip- 
pines began in 1565. It continues to 
amaze historians of culture how the 
Spanish Friars changed the islanders 
from pagan malayans to devout Chris- 
tians in just 40 years. The Faith has 
ever remained strong in the Philippines 
despite many trials and even heresies. 
Key factors are a tender devotion to 
Mary and to the Passion of Christ. The 
Philippines were Catholic a generation 
before the pilgrims landed at Plymouth 
Rock in 1620. 





The wisdom of Vatican II is abund- 
antly evident in the response to the 
new liturgy in the Prelature of Marbel. 
There is widespread use of the vernac- 
ular in the Mass, the new order of 
services has been inaugurated, in the 
larger churches the altars now face 
the people. The response and the 
participation have been tremendous. 
And all of the missionaries report a 
noticeable increase at Mass attendance 
and in reception of the sacraments. 

Bishop Olwell concelebrated the 
Mass of the Chrism with seven priests, 
including the one secular priest, Father 
Antonio Magbuana. Over 1,500 per- 
sons attended. 

Another successful schoolyear ended) 
in May. Due to the pioneering worki 
of the Oblates and the follow-up of thd 
Passionists, the Prelature now has 7 
elementary schools, 13 high schools 
and 3 colleges. Very good, but not yet. 
adequate. Total enrollment is 9,000! 
students. This year 1,000 students 
graduated from high school and 20C 
from college. The future of the area 
depends in large part on a widespread) 
and excellent school system. 


On Holy Thursday we have a little- 
bit of color added to the liturgy by the 

New Crispin Lynch Memorial, 
Polomolok, Cotabato 


The Passionist 

presence of the twelve apostles in the 
sanctuary. In every mission it is con- 
sidered a great privilege to be an 
Apostle, to dress up in the bright- 
colored, ancient robes of the Apostles 
and to have one's feet washed by the 
celebrant,, to go about the town beg- 
ging alms for the church and to gather 
or the evening meal with the priest. 

On Good Friday, following the Sac- 
ed Liturgy, we have the outdoor Sta- 
tions of the Cross. The stations, which 
ire erected along the route, are each 
under the care of a different family. 
The good people go all out in putting 
up as a impressive station as they can. 
This year in Dadiangas more than 
5,000 people participated in these Sta- 
tions with true love and reverence. In 
Marbel close to 10,000 people were 
present. When the official Stations are 
3ver the people insist on continuing! 
The image of the Dead Christ (carried 
in a coffin) and "of the Sorrowful 
Mother are carried throughout the en- 
tire town. The whole populace joins 
in this procession which finally winds 
its way back to the church. The figure 
of the Dead Christ is placed near the 
sanctuary and the people file by to kiss 
the wounds of Christ with great de- 
votion. This veneration continues far 
into the night. The great love and 
devotion of our people for the Passion 
of Christ has been an enduring inspi- 
ration for all of us here. 

The sadness which prevails through- 
out Holy Saturday changes to joy with 
the first streaks of light on Easter 
morning. Two processions are seen 
coming out of the early morning dark- 
Spring-Summer, 1965 

ness. They meet in front of the church 
just at dawn. One procession is made 
up of men carrying a large figure of 
the Risen Savior. The women carry a 
figure of Our Blessed Mother. When 
the two figures are brought close, a 
small child dressed as an angel is 
lowered "from on high" and she reach- 
es down to lift the heavy black veil 
from our Lady's face. At this moment 
when His Mother sees her Risen Son 
for the first time, a choir of angelic 
children shatters the morning silence 
with ringing Alleluias which bring 
Easter joy to all who hear. Then they 
know that the Lord is risen indeed! 
Harold Reusch, C.P. 



Recently, the Retreat of the Immac- 
ulate Heart of Mary, Minsteracres, 
Northumberland, was on view to al- 
most 3 million people. In making this 
possible the Passion ist Fathers were 
grateful to Tyne Tees Television,, who 
went to great pains to portray on the 
television screen the life of Passion ists 
at Minsteracres. For a few days, whilst 
the film was being prepare, the mon- 
astery took on the role of a film studio 
with cables and cameras installed in 
various parts, and technicians having 
an almost free run of the house. The 
finished article when shown on tele- 
vision on May 2 1st was a credit to the 
Television company, who in the space 
of some 28 minutes were able to show 
the life and work of the Passionists 
both inside and outside the Monastery. 



History was made at St. Joseph's 
Stockport when a mission was con- 
ducted by six Passionists from St. 
Ann's Retreat Sutton from the 13th 
March to the 28th of March. The first 
week was entirely devoted to visiting 
of the Parish. The mission proper be- 
gan on the second week with medita- 
tion in the morning and instruction 
and sermon in the evening. 

This particular mission was a break- 
through in many ways. Firstly it would 
normally be considered only a two- 
man mission. Secondly, five of the mis- 
sionaries were young priests still en- 
gaged in their Pastoral course — a thing 
unprecedented in the history of St. 
Joseph's Province. Thirdly, the mis- 
sion opened on a Saturday night and 
closed on the following Saturday, with 
the Papal blessing being given the Sun- 
day morning following the closing of 
the mission. 

With so many men on the mission 
there was ample time for visiting, and 
they were able to do it thoroughly and 
effectively. This form of visiting re- 
-sulted in a packed Church for each 
night of the mission, and for the won- 
derful and tremendous confessions. 
The sheer number of missionaries 
made a real impact on the parish not 
only on the Catholic but also on the 
Non-Catholic people. 

The normal evening mass continued 
during the mission. It was gratifying 
to note that this mass did not inter- 
fere with the mission and that the two 
hundred or so who attended the eve- 

ning mass remained for the service 
which followed even though this 
meant for most of them that they were 
spending approximately two hours in 
the Church each evening. 

The mission was so successful that 
priests from the neighbouring parishes 
have invited us to give a mission in 
their parishes and they are prepared i 
to book a hotel for our accommodation, i 


Pastoral experience under expert 
guidance has resulted in a fruitful year 
of priestly interneship for the five re- 
cently ordained priests of St. Joseph 
Province. During the course of the; 
year, besides catechetical work, regular ij 
preaching assignments and the ministry, 
of the confessional, the fathers have 
engaged in two missions, but under the ; 
leadership of Father Austin Smith. 

The first was a school mission at 
the grammar (high) school for boys; 
in Sutton. Each young priest took a: 
different age group during the fouri 
days of the mission. Response by the: 
pupils was unprecedented. The Dei 
La Salle Brothers were quite amazed 
at the results. The task of synchro- 
nising the schedule of lectures, dis- 
cussions, confessions and Masses was 1 
worked out by Father Austin. The 
mission closed when the whole school, 
en masse, came down to the tomb of 
Blessed Dominic, for the closing serv- 
ice in St. Ann's church Monastery! 

The second mission was the six- 
man mission at St. Joseph's Stockport. 
Camillus Nolan, C.P. 


The Passionisi 

Silver Anniversary of Priesthood 

Most Reverend Theodore Foley, C.P. 












Hello there! Quite some time has passed since I talked with 
you across the editor's desk. And as Confucius observed, "We're 
all getting older." 

First of all, an announcement. Our Provincial, Father James 
P. White, has kindly agreed to increase the staff of the Passionist. 
Father Thomas M. Newbold, superior of our community at St. 
Meinrad's, is now our associate editor. And my good man Friday, 
Frater Andrew J. Buschmohle, will be assisted in the layout and 
sundry chores by Fraters Dominic Brophy and Henry Meyer. 
Since these students can look out the window of Holy Cross Hall, 
where they live, and see the Abbey Press, where the Passionist 
is printed, well, many conclusions could be drawn. An obvious 
one is that there will be a great saving in time and postage. 

This issue is a few weeks late. I hope it is worth waiting for. 

Father Stephen Balog sketches the youth retreat against the back- 
ground of adolescent psychology. Valuable insights here! 

And I finally managed to get clearance for a chapter from 
Father Jerome Stowell's milestone thesis on the Renewal of the 
Parish Mission. 

From England Father Aelred Smith sends a spiritual piece on 
the Servant theme. 

And Father Bertrand Weaver gathers together the threads of 
Pope John's contact with our Congregation and weaves them into 
a literary tapestry. 

Where do you suppose Miss Olga Peterson got her uncanny 
awareness of the needs and problems of the seminary library? Per- 
haps someone has been talking. 

All this without any increase in subscription rates! 

What with the beefed-up staff I hope the spring issue will be 
out in good time. Who was it that wrote, "If winter comes, can 
spring be far behind?" Possibly the same person who wrote that 
the pun is the most primitive form of humor. Cheerio! 

Fraternally yours in Christ, 

Ignatius P. Bechtold, C.P. 


AUTUMN-WINTER 1965 /VOLUME 18„ No. 3-4 




Crisis of Faith and Youth Retreats 2 

Stephen Balog, C.P. 

Conversion the Object of Mission Preaching 10 

Jerome Stowell, C.P. 

On Seminary Libraries 21 

Olga M. Peterson 


Silver Jubilee 27 

Alban Lynch, C.P. 

Good Pope John and the Passionists 28 

Bertrand Weaver, C.P. 

Christ the Servant of the Lord 33 

Aelred Smith, C.P. 


Approach to Renewal 43 

Ignatius Bechtold, C.P. 

Passionists In The United States 46 

Passionists Around The World 67 


Star of Hope 

Andrew J. Buschmohle, C.P. 

Editor: Ignatius P. Bechtold, C.P. Associate Editor: Thomas M. Newbold, C.P. 

Layout: Andrew J. Buschmohle, C.P., Dominic J. Brophy, C.P., Henry Meyer, C.P. 
The Passionist is published quarterly by Holy Cross Province at Immaculate Con- 
ception Monastery, 5700 North Harlem Avenue, Chicago, Illinois 60631. The maga- 
zine is a private publication, issued primarily for members of the Congregation of 
the Passion. There is no copyright. There is no subscription price, but free-will 
offerings are gratefully accepted. Controlled circulation publication postpaid at 
St. Meinrad, Indiana. 

UTUMN-WlNTER, 1965 1 





During this past year another 
priest and I arrived at a Catholic 
men's college to conduct the annual 
retreat. The college authorities had 
decided to allow attendance at the 
retreat on a completely voluntary basis. 
There was but a pitiful handful of stu- 
dents at the opening conference. If 
attendance had been compulsory, the 
chapel would have been crowded. We 
would have congratulated ourselves on 
the wonderful turnout. But why the 
lack of interest ? Can we say that previ- 
ous retreats at that college had been 
truly relevant to the students needs? 
We finally did get to the students by 
holding discussions with them in the 
residence hall lounges. They were 
alert, interested young men. Before we 
left the president of the Student Coun- 
cil invited us to come back next year. 
But not to give the traditional kind 
of retreat. 

In the past five years the finger of 
change has touched countless areas in 
the Church. If these changes have 
come so rapidly and so extensively, it 
can only be that somehow, much of 
the Church's practice and some of her 
thinking had failed to relate to the 

needs of modern man. In this article 
I will detail some of the new ideas thati 
have been applied to retreats for youth, i 
For the retreat, like other aspects ofj 
Catholic life, has been subjected toj 
re-evaluation under the merciless 
searchlight of relevancy. If in places, 
the article seems unduly autobiographi-i 
cal, this is because I write against the 
background of my experience, even 
though it is limited. 

Retreat De Jure 

The classic idea of a retreat has beeni 
a time set aside for God, when an in- 
dividual is alone with God, to think 
deep thoughts, to take stock of himself 
in the light of eternity. It is a time 
for listening to conferences, for serious 
reflection, for prayer. The purpose of 
the retreat has been to lead the retreat- 
ant to a personal decision of commit- 
ment to Christ, or to renew this com-i 
mitment. Then, with Christian ideas* 
and ideals again in focus, the inner 
man purified and strengthened, the re- 
treatant returns to his everyday life, to 
bring Christ there and to serve hiro 
there. And always included in the 1 

The Passionist 



classic idea of a retreat is silence, its 
essential atmosphere and something of 
a gauge of its success. The How To Do 
Manual On Youth Retreats sums it up : 
|"A clear cut distinction must be made 

tween a retreat and anything else. 

re you running a retreat? If so, run 

retreat. Therefore, 100% silence, rec- 
llection, seriousness." And further, 
an effective youth retreat must be 

closed retreat." 

Closed or Open Retreat 

The ideal retreat, certainly, is a 
closed retreat. The retreatants are taken 
out of their accustomed environment 
to a retreat house. The size of the 
roup is limited to perhaps 40, 50, 60, 
etreatants. Obviously, the atmosphere 
f the retreat house, the relatively small 
roup, even the novelty of the sur- 
roundings, is a great advantage. 

But that a closed retreat for youth 
is automatically a success, I deny. And 
that the only effective retreat is a closed 
retreat is contrary to considerable ex- 
perience. While setting is important, 
far more important is the spirit and 
structure of the retreat, whether it be 
closed or open. 

Autumn-Winter, 1965 

An open retreat is one in which the 
retreat master goes into a school and 
conducts the retreat there. Many time 
he will be dealing with hundreds of 
young people. Sometimes he has an 
audience of a thousand. Often the re- 
treated is conducted in limited physi- 
cal facilities, in a gym or auditorium. 
At times you have two groups using 
the same facilities and the teachers are 
hearding them in and out. And after 
school hours the retreatants are "on 
their own," at their homes, at their 
jobs, with their friends. 

Retreat De Facto 

Many times when I have walked into 
a school to begin a retreat, I have 
been given the impression by the facul- 
ty, "They're all yours, Father. You 
entertain them for the next three days. 
Good luck!" And at times the schedule 
reflects this attitude: "The longer the 
retreat master is talking to them, the 
less will we have them on our hands." 
In one place the students were expected 
to stay in church all morning. I could 
not help but think of the old ques- 
tion, "Suntne Angeli?" 

Most open retreats in the past have 

Father Stephen Balog served as 
vice-master for two years after his 
ordination in 1959. During three 
years on the mission band, he has 
given special attention to youth re- 
treats. Studies at the Institute of 
Vast or at Cat eche tics at Loyola Uni- 
versity, Chicago, convinced Father 
Stephen of the value of modern 
catechetical methods for mission and 
retreat preaching. He is spending 
the academic year of 1965-1966 at 
Lumen Vitae in Brussels, Belgium, 
where he will specialize in homi- 

been conducted on the blotter prin- 
ciple. The students were there to sit 
in stoical silence and soak up the words 
of a retreat master of varying abilities 
as he talked at them four or five times 
each day for 30 or 40 minutes. Be- 
tween conferences they "proceeded" to 
the classroom where a choice collection 
of pamphlets was available. "Is it a 
Sin to Kiss?" "Is God Calling You?" 
Then, perhaps, there was the rosary to 

get through, and the stations of the* 
cross. There was daily mass, of course, \ 
but it was rarely highlighted as the 
central act of the retreat day. Mostlyk 
that day consisted in a steady diet ofi 
talks by the retreat master, of reading.) 
those pamphlets, of vocal prayer. And, 
of course, silence. 

After a few hours of this the stu- 
dents were tired of sitting, tired ofi| 
listening, tired of reading, tired ofj 
praying, tired of the whole thing. By* 
the second day the retreat master had^ 
to be a combination of Jackie Gleason- 
and the Beatles rolled into one. 

Small wonder that many priests feltj 
that the retreat accomplished next td 
nothing. Or that others conceived itsS 
chief value to be, "At least it gives 
them the chance to get to confession." 
Small wonder that many students en- 
dured it all with bored indifference^ 
Or resented it. Perhaps the very stu- 
dents who needed it most. 

The Crises of Adolescence 

A retreat to youth comes at a crucial; 
period in their development. The teen-r 
ager is laying aside the thinks of the 
child. He has a new consciousness of 
himself as a person. He is aware of a 
new power of introspection and reflect 
tion. At times a strange rationalism 
pervades his thinking. And always 
there is a surge of great human vitality 
as the full awareness of his physical 
and emotional life is unlocked. 

At this time there is often a definite 
crisis of faith. The assumptions oi 
childhood must be come the convio^ 

The Passionis* 

tion of the adult. The routine religious 
practices of the child must become the 
personal choices of the mature man or 
woman. Religion must pass from the 
phase of "I have to" to that of "I 
want to." All this involves struggle 
md turmoil. 

This is all for the good. Unless this 
awakening or crisis of faith occurs the 
young person will never become a truly 
idult Christian. But he must be helped 
through the crisis with understanding, 
•cspect and affection. 

Accompanying the crisis of faith is 
i crisis of love. Every impulse in the 
idolescent impels him to reach out to 
)thers, to give, to fly, to love. Life 
neans joy, accomplishment, experience, 
inding one's real self. It means re- 
aring to others outside the family 
vails in joy and in love. Often there 
s a fierce antagonism to all that would 
nhibit personal development or stifle 
ove. The person is fighting to protect 
lis new-found identity. Authority in 
ill its forms is resented. 

If religion is felt to be just another 
>arrier to a full and joyous life, if it is 
in endless series of rules and prohibi- 
ions, "Don't do this, don't do that, 
his is an occasion of sin, there is dan- 
ger there, etc.," then it will be resented 
rid even rejected. 

Only if religion is seen as an avenue 
o a richer life, only if it is pervaded 
vith a spirit of joy and vitality, only if 
t catches up the young person in a 
pirit of action, of doing things, will 
t engage his interest and loyalty. Only 
f he realizes from an experience of 
Christian living that love is the essence 

\UTUMN-WlNTER, 1965 

of Christianity and joy its echo, will 
he pass through this crisis of love to 
truly adult Christianity. 

In meeting with youth all over the 
country my impression has been that 
their needs are precisely in these areas, 
faith and love. I must help them to 
want Christ, for in him is joy. I must 
convince them that Christianity means 
not fear, but love, the joy of freedom 
to love and to give. I must show them 
that Christ can be brought into all 
areas of life, that all things in their 
life are good. 

I try to teach them that they are 
made for love. They cannot serve 
Christ well or for long without loving 
Christ. They must find Christ in others. 
The most important commandment is 
not to attend mass or be pure, but to 
give themselves to others in Christian 
love. I remember having read some- 
where that Christ came preaching the 
good news of salvation. 

The Retreat 

For a retreat to be relevant to youth 
I feel that there must be three basic 

1) there must be a sense of com- 
munity, of doing the retreat toegther; 

2) there must be an experience of 
Christian love and living, not simply 

3) they must enjoy the retreat, in- 
stead of suffering through it. 

If possible, a retreat, at least a large 
retreat, should be given by two or more 
priests working as a team. These men 
should share the same ideas about the 
youth retreat, should plan it before- 

hand, and should cooperate in the 
group activities. To do> this work 
well, a priest must do it often. 

And here I might as well interject 
a word on the retreat master. As Fa- 
ther Alphonse Nebreda, S.J., expert on 
adolescent psychology remarked to me, 
"They will forget 99% of what you 
tell them. But they will never forget 
the impression you make on them." 
The retreat master must radiate the joy, 
the love, the understanding that are the 
spirit of Christ. He must be interested, 
he must be friendly. He need not be a 
clown. In fact he should not be. Young 
people respect sincerity and dedication. 
But if a retreat master looks down on 
them, if he doesn't take them seriously, 
if he gives the impression that he 
doesn't want to work with them — 
worse, if he antagonizes them by harsh- 
ness or condemnation — he would do 
better to stay away. 

I (we) try to arrive the day before 
the retreat opens to have a meeting 
with the faculty. I ask for their ideas 
and cooperation. I try to explain my 
idea about the retreat and I ask them 
not to be surprised at some of the 
"gimmicks" that are used. Everything 
has a purpose. 

When I wrote to tell one Sister 
Superior how we wanted to run the 
retreat, she showed my letter to the 
sister who had requested me and 
asked, "Sister, what did you get us 
into?" There was an air of tension 
when we walked into that school. But 
after the retreat was over, the same 
superior wanted to know who we could 

recommend to conduct the same kino 
of retreat the following year. 

Activities of the Retreat 

The activities of the retreat consis 
of the conferences, bible services 
group discussions, songfest or hymi 
nannys, and a special attention to trw 
mass. The principles of group dyi 
namics are applied to this experieno 
in Christian living. The atmosphere 
throughout is one of controlled joy. 1 

The schedule is purposely kept fluid 
You have to play many things by ear, 
Often it is better not to let the student! 
know the schedule, to keep them guess 
ing, to keep one step ahead of them 

Usually the retreat opens with \ 
talk on "What is a Christian?" o 
"Honesty with God." After a shoe 
period for reflection I give anothe 
talk, not too' long. Then the student 
return to their classrooms and begii, 
the discussions. They break up intt 
groups no larger than 10. Ideally, i 
each group could have a room of it 
own it would be better. Then the 
discuss the conference. And remembeij 
the conferences must be given in sua 
a way as to leave room for discussion 
Don't give all the answers. Ask a fe^ 
questions. Challenge them to search 
What they discover, the questions the 
answer for themselves, are for mor 
important than what I say. I do giv 
them guide outlines or lead question 
which they can use if they wish. 

After the discussion, each group c 
young people expresses its ideas d 
posters. These are not meant to b 

The Passionis 

works of art (though some of them 
are). They are meant to express in 
colorful, picture form, their idea of 
what the talk meant. And as they 
struggle to find a good expression of 
their ideas, they re-live the talk, they 
absorb it. 

It's very simple. One school I was at 
just bought a big roll of white wrap- 
ping paper and 5£ boxes of crayon. "I 
think Father was talking about this." 
Or else have them bring a stack of old 
magazines, scissors and paste. This 
might be even better. These pictures 
in the magazines are real life to them. 
And you get them talking with each 
other about Christ, about charity and 
love, about prayer, about responsibility 
or grace. These are the topics of the 
talks. These and such subjects as pen- 
ance, sacraments, Mystical Body, real 
(not phoney) piety, challenges to ma- 
turity. But it takes thought, reading, 
discussion and sweat to put these sub- 
jects into a form they will understand 

Somewhere around noon we have a 
hymnanny. Have the fellows and girls 
bring their guitars. It serves many 
purposes. To practice songs for the 
bible services. To relax the young peo- 
ple, to let them blow off steam, to 
bring a spirit of joy. "I never thought 
a retreat would be like this!" 

We sing their songs with Christian 
words. And how they sing! The 
melody is familiar, "Blowin' in the 
Wind," but the words are new: 

"How many years must my people 
exist before they know they are 

"How many times must their blood 

be shed before they know that it's 

"The answer, my friend, is living in 

all men. 
"The answer is living in all men." 

There are countless such adaptations 
— "Gather Christians to hear his word 
— Alleluia!" to the melody, "Michael 
row the boat ashore"; or "Oh, He is 
present in another way, For we find 
Him in each other!" to the tune of 
"Gypsy Rover." You don't know these 
melodies? Then you're out of touch 
with the folksongs the kids are singing. 

In Owensboro, Kentucky, some of 
the boys were acting smart and just My companion knows boys. 
He had the mike While I would have 
r aid, "Mow 'et's sing, no fooling 
o -n:- d'" ! c "aid, "You know, I think 
c ;. „: | e :„ a \]^\ t l~ uc Jer and a little 
• S ! t* cy c. ccrcd The prin- 

' ~* t! at sAool told u: later, "Fa- 
■' r>- I av boy: 'ere singing that I 

:■ cr '" ur(. t you could get to open 

1 eir mouths." 

On the first day of the retreat there 
can be a bible service on penance. The 
scripture readings and the homily delve 
into the meaning of sorrow and amend- 
ment. Sin is ingratitude, heartache, to 
a loving God. Sin is a sickness in the 
Mystical Body. And again, the re- 
sponses and the songs and the group 
recitation of the confiteor and the act 
of contrition involve the whole group 
in an active way. Here might be the 
place for short, sincere, spontaneous 
prayers said aloud by various members 
of the group. 

Autumn-Winter, 1965 

The Mass 

The ideal place for the mass, in my 
opinion, is at the end of the retreat 
day. You build them up to full par- 
ticipation in the mass. You prepare 
them to get into the act. Have them 
sing! Guitars are not out of place. 
What was the psaltery that David used 
but a primitive guitar? There should 
be a short homily. The prayer of the 
faithful should be their own composi- 
tion, expressing their needs and their 

The mass is a place for symbolic ac- 
tions and the young people love them. 
The offertory expression should be 
carefully explained. "What meaning 
are you going to put into mass with 
this host?" On the first day the re- 
treatants can place on the altar a list of 
their failings. The mass is death to 
self. On the closing day they put a 
list of their resolutions on the altar. 
The mass is a new life in Christ. A 
warm handshake at the time of the pax 
can emphasize their brotherhood in 
Christ. And send them on their way 
with Christ in their heart, full of joy, 
and singing their praise and love. 

There are many other things we do 
on the youth retreat. Instead of those 
pamphlets, why not try tapes or short 
movies? Some of the tapes that regis- 
ter with them are talks by Dr. Tom 
Dooley, by Martin Luther King "Letter 
from the Birmingham Jail"; "The 
First of Us to Die," from the Hour of 
St. Francis; or the NBC program, 
"Apathetic American." One of the 
most popular tapes with boys is "Brain- 

washing," an account by Major Mayer 
of the defections in Korea. The stu- 
dents can be jolted and set talking to 
themselves by such short movies as 
"The Malignant Heart," which shows 
teenagers who kill another boy, or 
"The Corrupters," on traffic in 
dope and pornography. You have toi 
scrounge for these tapes and movies, 
but the results are worth your effort. 

Parent Night is a good idea. We 
have a talk with the parents in thej 
school gym, followed by a discussion i 
of the problems of their sons andi 
daughters. I have each group of soil 
dents make sacrifices for the next td 
treat I am to give, to emphasize the* 
spirit of the Mystical Body, a spirit of i 
love and and interest in their brothers 
and sisters hundreds of miles away. 

After the closing mass or bible serv- 
ice, try to have an Agape. Have thei 
young people bring the food, some- 
thing of themselves to share withl 
others. Have the girls bake the cookies,? 
the boys bring the coke. Many have 
remarked that it is the first time they- 
have seen seniors talking to freshmen. 
Let them dance. They will want to! 
sing. Don't we believe that Christ can 
be brought into all areas of life? 

These retreats will be different. Noti 
as tidy, as well-oiled as the old kind 
of retreat. But the kids love them. 1 
was telling an older priest about this 
new approach to the retreat and he 
objected, "Well, yeah, I suppose 
could give a retreat and let them sinri 
and dance and they would think it was 
terrific. But would they get anything 
out of it?" 

The Passionisis 

I think they are getting something 
out of it. The reaction to these re- 
treats have been tremendous. Not only 
the young people, but the faculty 
priests, and sisters, young and old, 
conservative and liberal: I have never 
received so many letters telling me how 
much they got out of the retreat. And 
at the very least, presuming they aren't 
getting anything else out of the retreat, 
I would rather give a retreat that young 
people enjoy, in which a spirit of com- 
munity and joy prevails. At least they 
go home without resentment, or feel- 

ing that something not too pleasant 
called religion or holiness or Christian- 
ity has been shoved down their throat. 
I feel that a missionary is a man 
sent from God. Others might be dis- 
couraged in preaching to youth. They 
may complain that youth retreats are 
a waste of time. But, "How are they 
to believe him they have not heard? 
And how are they to hear, if no one 
preaches. As it is written: How beau- 
tiful are the feet of those who preach 
the gospel of peace; of those who bring 
good tidings of good things!" 


Common life, fashioned on the model of the early Church 
where the body of believers was united in heart and soul, and 
given new force by the teaching of the Gospel, the sacred 
liturgy and especially the Eucharist, should continue to be lived 
in prayer and in the communion of the same spirit. As mem- 
bers of Christ living together as brothers, Religious should give 
pride of place in esteem to each other and bear other's burdens. 
For the community, a true family gathered together in the name 
of the Lord by God's love which has flooded the hearts of its 
members through the Holy Spirit, rejoices because He is pres- 
ent among them. Moreover, love sums up the whole law, binds 
all together in perfect unity and by it we know that we have 
crossed over from death to life. Furthermore, the unity of the 
brethren is a visible pledge that Christ will return and a source 
of great apostolic energy. 

Council Decree on Religious 

Autumn-Winter, 196$ 



the object 
of mission 


Usually we talk as if converts 
were a distinctive group in the 
Church — those who were not born in 
the Faith, but came to it sometime 
later on in life. Conversion, it is true, 
may involve a change in religious 
affiliation; in this use of the term we 
speak of G. K. Chesterton, or Cardi- 
nal Newman as being great converts 
to the Church. But this use of the 
term makes an inadequate distinction. 
For in fact all Christians are "con- 
verts." Conversion is necessary for all, 
as a condition of salvation. "Except 
you be converted . . . you shall not enter 
the kingdom of heaven" (Mt. 18, 3). 

Notion of Conversion 

We cannot think of conversion as 
an event that happens once and for all, 
like a person "entering the Church" by 
being baptized, or renouncing heresy. 

For the sincere Christian goes on being 
converted for the rest of his life; his 
conversion is a continuing process of 
directing his life ever more completely 
towards God. 

Authors generally distinguish this? 
religious conversion from a merely 
moral conversion. Moral conversion 
deals with behaviour. Thus, a man 
may be converted from a bad habit 
of gambling or uncontrolled drinking. 
The man gives up the bad habit be- 
cause it interferes with his job, or is 
a threat to his marriage. God may not 
even enter his thinking Father Haring 
writes : 

The so-called 'mere moral conver- 
sion' is incomparably inferior to the 
true religious conversion of which 
we speak. The moral conversion is 
a mere renunciation of some species 
of non -value or defect of value for 

The Passionist 

a new relation toward moral val- 
ues. 1 

But a true religious conversion af- 
: ects what is most personal, what is 
deepest in a man's character. It is 
veil described by Yves Congar: 

Conversion means, by and large, 
changing the main principle which 
governs the shape and direction of 
a human life . . . All manner of 
pyschological and moral movements 
are involved; all manner of cogni- 
tive and affective motivation enter 
into the ensemble. Environmental 
factors are present, sometimes as in- 
hibitions, and so also are constitu- 
tive factors. 2 

A psychology, however, which ig- 
tores the working of Grace will never 
>e able to account for a permanent 
on version. Pyschological explanations 
f conversion may call attention to 
ertain contributing factors, but they 
tay at the level of phenomena, and 
ever reach the heart of the matter. 
*hus William James regards conver- 
ion as the end product of a period 
f subconscious incubation of idea and 
mtiments which appear in our con- 
:iousness when an emotional shock or 

fresh insight releases the pressures of 
ur desire to cast away the ill fitting 
id worn-out articles of our past.' 5 

Ascription of Conversion 

One would be hard put to find a 
lore exact description of the steps in- 
alved in the convert's turning to God 
lan the outline given of the act of 

.UTUMN-WlNTER, 1965 

justification by the Council of Trent: 4 

1) Faith 

They are disposed for justification, 
when spurred on and helped by divine 
grace, they receive faith from hearing, 
and are freely moved to God, believ- 
ing that those things are true which 
have been revealed and promised, and 
in the first instance this, that the sinner 
is justified by God through his grace, 
through the redemption which is in 
Christ Jesus; 

2) Fear 

and coming to the awareness that they 
are sinners, they are shaken in a 
salutary way by fear of the divine 

3) Hope 

and thence they are lifted up to hope, 
having considered the mercy of God 
and confidently believing that God 
will be merciful to them for the sake 
of Christ; 

4) Love 

and now they begin to love him as 
the source of all justice; 

5) Contrition 

and therefore they are moved against 
their sins by a certain hatred and 
detestation, namely, through that pen- 
ance which it behooves them to do 
before baptism; 

6) Amendment 

and finally whenthey resolve to re- 
ceive baptism, to begin a new life 
and to keep the commandments of 

These various acts arc classified ac- 
cording to a logical order. However, 
theologians are perfectly aware that 


Father Jerome Stowell received his 
Master's degree in Sacred Liturgy 
from Notre Dame University in 
1964. The present article is a chap- 
ter from his thesis, "The Renewal 
of the Parish Mission." A doer of 
the word, Father Jerome has 
preached hundreds of missions and 
retreats. He is now engaged in 
advanced study at the Faculty of 
Liturgy in Trier, Germany. 

the movement of life is not always a 
respecter of logic. It is, as often as 
not, synthetic and intuitive. But or- 
dinarily the process of conversion will 
embrace these acts, though not always 
explicitely or in the precise order that 
that the Council outlines. 

We thought it advisable to present 
this schematic outline of the steps in- 
volved because this is the primary ob- 
ject of mission preaching. This ob- 
ject embraces more, and goes deeper, 
than just trying to "get the people to 
the sacrament." Furthermore, the fail- 
ure to evoke such a conversion explains 
the ease with which so many Catholics 


lapse later on. Even if previously 
God had been assented to as an "ob-l 
ject" of belief, now after the expert 
ence of genuine conversion, his realityl 
and his sovereign claims become the 
very mainspring of life. For it is posn 
sible that our people may be very well- 
instructed in the truths of the cate- 
chism, but still only superficially con-fl 
vinced of their existential implications. 
In the expression made famous by? 
Cardinal Newman, their assent hasj 
been only "notional"; it has not been* 
the "real" assent of the whole per-j 

Genesis of Conversion 

A genuine conversion, which in-d 
volves the whole of man, comes from a 
meaningful personal encounter withj 
God. It is not due to "salutary re^i 
flections on eternal truths." Although^ 
new ideas and forceful arguments cant 
have a profound effect on a man, yet 1 
far deeper is the effect of a new friend.: 
A man's entire life can be restructured* 
by the experience of meeting a person)! 
who brings out the best, the noblest? 
in a man. Therefore, if this is thet 
goal of mission preaching — a conver- 
sion which in every way is the most? 
utterly personal movement, the most' 
complete and radical change conceiv- 
able — then the missioner must do more 
than present "proof." His chief efforti 
must be to present a person. He must 1 
preach Christ. The vocation of the 1 
missioner is thus expressed by St. Paul:! 
"We are Christ's ambassadors, then,' 
and God appeals to you through us:* 

The Passionist 

make your peace with God" (2 Cor. 
5, 20). The whole idea might be 
diagrammed : 

We preach kerygma = in order to meditate 

(Announce Christ) as "ambassadors" 

Effecting encounter — Which will result in : 

with Christ radical conversion. 

The primary concern of mission 
preaching, then, is not just instruction 
in the faith; it is not, primarily, moral 
reformation; it is to bring the hearer 
into a vital contact, a genuine aware- 
ness of, a real encounter with the 
personality of Christ. For the first step 
of genuine conversation takes its origin 
from the meaningful encounter with 
Christ. Man's conversion, his turning 
to God is in response to a call; the 
sinner recognizes the voice of God in 
the words of his ambassador. 

Meaning of Encounter 

Abbe Girault, professor in the Major 
Seminary of Poitier, claimed that it is 
possible to write the history of the 
church in the twentieth century sim- 
ply by explaining certain key words 
that became current from one decade 
to the next. 5 Certainly, no one could 
do justice to the history of the devel- 
opment of theology in our decade with- 
out treating the word "encounter." But, 
as E. Schillebeeckx points out 45 it is 
more than a "modewoord." It is sim- 
ply a current term for a reality always 
recognized in religious life to express 
a profoundly personal relationship with 
God. Pere de Letter thus summarizes 
the key position the idea of "encoun- 
ter" holds in respect to many of the 

new insights gained by recent develop- 
ments in theology: 

The idea of an encounter with God 
is central in a theology which con- 
ceives the life of grace as a complex 
of relationships, in the first place 
with Christ and the Triune God. 
It is basic in a personalistic theology 
of faith, which sees in faith, first 
and foremost an enlightened and 
trustful surrender to a Person. . . . 
It is one of the hinges of a theology 
of the sacraments conceived as ac- 
tions of the glorious Christ present 
and active in the grace giving rites 
of the Church, his Mystical Body. 7 

Here then is where the true drama 
of life is played when man meets 
Christ in the good news proclaimed 
by his ambassador. Without such an 
authentic encounter with Christ, a 
man's conversion will be very unstable 
and short-lived. The mission sermon, 
therefore, cannot be content with get- 
ting people to perform a religious ex- 
ercise — getting to Confession. For 
there is a danger than in stressing the 
importance of making a good confes- 
sion we would be pointing only to the 
sign, and not the thing signified. But 
unless a man is aware of the reality, 
he may never go beyond the imperson- 
al sign, and his conversion remains 
superficial. He has done "something," 
he has "gone to Confession." But has 
he himself become changed, turned in- 
side out like a glove? Has he, in short, 
become personally involved in the 
reality of conversion? 

Genuine conversion, as we have in- 

Autumn-Winter, 1965 


dicated above, results from a significant 
encounter with Christ. To give some 
idea of what we mean by this encoun- 
ter we here summarize the lecture Per- 
sonal and Impersonal delivered by Dr. 
Josef Goldbrunner in his course at 
Notre Dame, the Summer of 196l. 8 

A personal encounter is more than 
the meeting of two people. Thus 
you may have two men who come 
together to work out the details of 
a business contract. This is an en- 
counter of two people, but still it 
may be very impersonal. The men 
are not interested in one another 
as persons. What the one may 
think, what may be his political or 
religious affiliations do not interest 
the other in the least. The interest 
of these two men is confined to 
working out the terms of the busi- 
ness contract. 

Advancing a step further you 
may find an example of a personal 
encounter in the meeting of a man 
with his physician. The patient sus- 
pects he may have cancer; a num- 
ber of tests have been made, and 
the patient returns to the doctor to 
feear the results of the laboratory 
tests. This is a very significant en- 
counter for the patient. First of all, 
his selection of this doctor was 
made on a personal basis; it was 
not just by taking a name from 
the "yellow pages" of the phone 
directory. For his plans, his future, 
depend on the doctor's verdict. So 
he gives his complete attention to 
every word the doctor says; he stud- 


ies the doctor's attitude; he tries 
to discern the significance of every 
pause, every gesture of the doctor. 
The patient is completely and very 
personally involved in this encoun- 
ter. But that is not the case with 
the physician. The man in his office 
is simply another patient. Thus, 
while this may be a personal en- 
counter, still it remains only a one- 
sided personal encounter. 

It is hard to find a good example 
of what we mean by a mutually 
significant personal encounter. It 
does not occur frequently. In fact, 
we tend to shun such meaningful I 
encounters. We do not like to ex- 
pose ourselves. We fear being hurt 
So we have to cultivate the art oM 
small talk, the bright cliche, the 
casual encounter. Possibly the best 
example of a significant personal 
encounter is the meeting after a long 
separation of two very close friends. 
Here, each one is completely open 
to the other; there exists a full, 
mutual understanding. There are 
no discreet reservations. Absolute 
candor governs their dealings. There 
is no standing on ceremony. While 
there will be exquisite courtesy there 
is no uneasy formality. Each person 
is accepted for what he is; and 
each has absolute confidence that 
he means something to the other. 
In fact it is his awareness of his 
acceptance by the other that creates 
his own realization of his mature 
worth as a person. 

The sine qua non of this personal 
The Passionist 

encounter is complete openness: In 
fact, the encounter became possible 
only because one party took the risk 
of revealing himself, his most per- 
sonal sentiment and his innermost 
nature, to the other. 
The task of the mission preacher as 
ambassador of Christ is to initiate the 
personal encounter of the sinner with 
God. Mission preaching in presenting 
the good news of what God has done 
for man must make it plain that Christ 
has already taken the initiative in 
opening his heart to the sinner. "I 
have called you friends, because all 
things I have heard from my Father 
I have made known to you" (Jn. 15, 
5). Even secrets beyond human words 
were expressed by the outstretched 
arms, the body drained of its blood, 
the heart opened by the lance of the 

Preaching after the model of the 
Kerygma, the missioner will show 
that God treats man seriously. He has 
made it clear that the individual soul 
has mature worth in his eyes. Man 
is assured, on the part of God, of his 

Elements of Encounter 

1) faith. The approach of the 
mission preacher will not be an in- 
struction on "what man must do in 
order to be saved"; rather he will 
announce what God has done for 
man's salvation. Rather than offer his 
hearers a list of truths to be believed, 
the missioner will preach Christ — his 
personality, and his saving work. For 

Autumn-Winter, 1965 

the profession of faith reads: "Credo 
in Deum," and not "credo quod." In 
other words, faith must be presented 
as belief in a person, rather than ac- 
ceptance of a creed. 

St. Thomas thus clearly puts what 
has ever been the traditional teaching 
on faith (however badly concealed it 
may have become in some manuals of 
instruction) : 

Everyone who believes gives his 
assent to someone's word. Thus 
in any form of belief, it is the 
person to whose words the assent 
is given, who is of principal im- 
portance while the individual truths 
are secondary. 9 

Faith is, of course, both these things: 
belief in a person and adherence to a 
creed. But it is faith in a person that 
comes first. Father Durrwell shows 
how belief in a truth is intertwined 
with belief in a person: 

The faith demanded by Christ is 
almost always his faith in a person: 
"Dost thou believe in the Son of 
man?" (Jn. 9, 35). He told Martha 
of Bethany, "I am the resurrection 
and the life; he that believeth in 
me, although he be dead, shall live. 
Believest thou this?" (Jn., 11, 25- 
26). In the text faith has a double 
object — first a person, the person of 
Christ, "He that believeth in me"; 
then a statement: "... though he 
be dead (the believer) he shall live. 
Believest thou this?" Here faith 
bears upon a person and upon a 
truth, but the second is closely de- 
pendent on the first: it is faith in 


Christ, who is the Resurrection and 
the Life. The object to which faith 
attaches, then is more sublime than 
any truth of reason. . . . 10 

One does not accept the articles of 
faith as a shelf of books taken from 
the library. Our first concern is with 
the person: because of our confidence 
in him we accept as true whatever he 
testifies. So the primary concern of 
kerygmatic preaching is to bring the 
hearer into a vital contact, a real en- 
counter with Christ. 

2) fear. Mission preaching is con- 
version preaching, because it places a 
man in the presence of Christ, judge as 
well as redeemer. In this unprotected 
encounter of a man with God he is 
faced with a decision — to take his 
stand for or against Christ. It is a de- 
cision that means life or death — a fear- 
ful decision. "The drama that was 
once played around Christ in the flesh" 
writes P. Hitz, "continues to be played 
around Christ in the word." 11 The 
man who makes his response in whole- 
hearted faith finds salvation; the man 
who refuses to respond places himself 
under condemnation. "He that be- 
lieveth in him is not judged; but he 
that doth not believe is already judged" 
(Jn. 3, 17). 

Recalling once more the Kerygma 
of Christ. "Be converted . . . for the 
kingdom of God is at hand" (Mk. 1, 
15), we can see that the announcement 
of the kingdom is the kairos, the time 
of grace when man may no longer 
remain neutral or undecided. Christ 
demands that man become converted 

if he would escape condemnation when 
the kingdom comes. The threat of 
judgment weights upon all men; no 
one can escape it. This Christ emph- 
sizes in many parables. "The kingdom 
of heaven is like a net cast into the 
sea..." (Mt. 13, 47). But after the 
net is drawn, there will be a separation 
of the good from the bad. The king- 
dom of heaven is like a crop that 
is planted (Mt. 13, 24-30). But only 
the wheat is gathered, the cockle is 
for burning. The kingdom of heaven 
is like ten virgins on their way to meet 
the bridegroom (Mt. 25, 1-13). But 
those who neglected to make the re- 
quired personal preparation for meet- 
ing the bridegroom are cast out of the 
banquet hall into outer darkness. 

Faced with a decision of such mo- 
mentous consequences, it is right that 
man should fear. "With fear and 
trembling work out your salvation. For 
it is God who worketh in you both to 
will and to accomplish according to 
his benevolent design" (Phil. 2, 12- 
13). Man can find no grounds for as- 
surance in himself, nor in the help of 
others, situated as they are in the same 
critical circumstances. He should fear; 
but what he fears is that he may fail 
to believe in the gift of God's justice. 

3) hope. For one reason or another, 
man finds it difficult to believe in the 
reality of God's tremendous love for 
him. He is inclined to keep at arm's 
length this thought of Christ's con- 
cern for the strayed sheep, the lost 
coin, the prodigal son. Man finds it 
hard to really believe in the tireless 


The Passionist 

pursuit of the "Hound of Heaven." 
He tends to feel that he should first 
try to get his life tidied up a bit, then 
he might feel a bit more deserving of 
Christ's love. But a genuine faith in 
Christ is impossible without hope and 
love. Faith without hope and love is 
in an unnatural condition like a plant 
without leaves and fruit. But genuine 
faith in Christ, St. Paul tells us "works 
through charity" (Gal. 5, 6). 

Man's turning to God is in response 
to a call. In the words of the herald 
the sinner recognizes the voice of God. 
His conversion begins when he says 
"amen" to the Word of God. A. M. 
Henry draws a very illuminating anal- 
ogy from this word "amen." He traces 
the term back to the Hebrew root 
heemhi, which signifies "to put one's 
weight upon another." 

Amen in this sense is typically the 
cry of faith. It signifies: "This is 
solid, I can rely on it, I do rely on 
it, I place absolute confidence in it." 
This is what faith basically is. 12 

If I may be permitted to intrude the 
personal. . . . The day I read this note 
on "amen" I went out mountain climb- 
ing with another to explore a canyon 
north of Santa Fe. We were at an al- 
titude of over 7,000 feet, when we 
found our way blocked by a waterfall 
The only possible way to get around 
was by scaling one side of the canyon 
wall. My companion, an experienced 
climber and one who had spent years 
in this area, went on ahead to show me 
the way. But when I followed I came 
to a point, when in order to cross a 

Autumn-Winter, 1965 

crevasse I had to lean out and reach 
for the hand of my guide. Then for a 
brief moment I had to let go of he 
rock behind me in order to catch the 
hand of my guide held out from the 
other side. The moment I let go of 
my grip on the rock I was putting my 
life, literally, in the hand of my guide. 
My venture was a supreme act of faith 
in the stability and strength of my 
guide. But I felt I could say "amen" 
— I could put my weight upon him. 
So the convert realizes that when the 
help of God is extended to him he 
must let go of the many things from 
the past he found so comforting and 
so important to his sense of well-being. 
In an act of complete trust he must 
dare to release his hold on many things 
upon which he relied, in order to reach 
the strong support of the hand that is 
held out to lift him up higher. Trust- 
ing in the goodness and power of God, 
he says "amen" to the announcement 
of the good news brought him by the 
ambassador of Christ. 

The mission preacher who bases his 
appeal for conversion on the saving 
work of Christ is proclaiming that "the 
gospel is the power of God" (Rom. 1, 
16). Therefore, "all things are pos- 
sible to him that believeth" (Mk. 9, 
22). For, as Father Durrwell puts it: 
"The object of faith is God who raises 
the world in Christ; and this object of 
faith is at the same time our motive 
for hope. One cannot have faith with- 
out having hope too." 1! 

4) love. The object of mission 
preaching is not simply to give a plain 


instruction in the truths of the Faith. 
The end in view is to unite man to 
the person of Christ through charity. 
For it is possible that a person growing 
up in a Christian environment may 
admit the existence of many Christian 
truths — heaven, hell, the Eucharist — 
but not possess supernatural faith. St. 
James notes that even the devils be- 
lieve (cfr. Jas., 2, 19). But theirs is 
not a saving faith for their wills are 
set against God. "What have we to 
do with thee, Son of God?" (Mt. 8, 
29). Therefore a saving faith is not 
something exclusively of the intellectu- 
al order. The will must also be in- 
volved in the act of faith. The classic 
definition of the act of faith given by 
St. Thomas, and accepted by the Coun- 
cil of Trent says that faith is: "actus 
intellectus assentientis veritati divinae, 
ex imperio voluntatis a Deo motae 
per gratiam." 14 Faith involves the 
movement of the whole man — intellect 
and will — towards God. Of its nature, 
faith tends towards union. And that 
union can be effective only when the 
will of man is drawn towards God 
by charity. So the parish mission is 
directed, like the conversion exhorta- 
tion in the Apocalypse to those whose 
faith is "grown cold," by a waning of 


"Contrition," writes Max Schaler, "is 
the most revolutionary force in the 
moral world." 15 By its influence a 
man's entire life receives a new ori- 
entation. And so Bernard Haring 
maintains that: 


Contrition is a central act of the 
virtue of religion, because God is 
holy and we are sinners; because 
religion means personal encounter 
between God and man. To repent 
of sin is the right response of sin- 
ful man to God." 16 

Contrition thus understood, it is ob- 
vious is something more than mere 
ethical regret, which sees sin as a 
hazard to self perfection, or simply 
the violation of law. Genuine con- 
trition sees sin as an offense against 
a person. Nor should contrition be 
confused with a natural sense of shame 
and guilt which springs from remorse. 

As the most essential step in the 
process of conversion, contrition results 
from a deep personal encounter with 
Christ. When confronted with an 
awareness of the holiness of God, 
every son of Adam is immediately 
conscious of his own sinfulness. His 
spontaneous reaction will be like that 
of St. Peter falling at the feet of 
Christ and exclaiming "Depart from 
me, for I am a sinful man, O Lord" 
(Lk. 5, 1-8). The Council of Trent 
defined sin as "grief of soul." Speak- 
ing of Contrition, the Council of Trent 
described this step of conversion as 
grief of soul, abhorrence for sin com- 
mitted, together with detestation of the 
past evil life, and the resolution toj 
avoid sin in the future. 17 This "grief 
of soul" is the chief characteristic of 
contrition. The etymology of the 
word "contrition" sugests this. For it 
comes from the verb contero, which 
means to break into pieces, to pound, 

T^ Passionjst 

to grind." 18 So contrition is something 
more than a decision of the will alone. 
It affects the whole personality. The 
Biblical examples of contrition for 
sin show this grief of soul affects the 
entire man: Thus, Peter "went out 
and wept bitterly" (Mt. 26, 75). The 
penitent woman "began to bathe his 
feet with her tears" (Lk 7, 38). And 
St. Paul in his contrition, at the time 
of his conversion was so penitent that 
"he neither ate nor drank" (Acts 9, 

By this sincere compunction the 
nerve center of sin is killed off. For 
sin and guilt are not just events of a 
man's past. They continue to exert 
an influence, in many ways, in a man's 
attitude later on. Every sin works a 
change in man; it leaves its influence 
on the psychic structure of the soul. 
And the less a man dares to face its 
influence in the subconscious. But con- 
trition kills sin at its root because it 
expels pride and self-love which are 
behind every act of sin. Contrition 
thus gives a new direction to a man's 
life; it is no longer towards self, but 
directed in humble gratitude to the 
merciful Lord. But only genuine sor- 
row for sin can work this softening 
influence on man's will. 

Without this sorrow for sin and 
this detestation of one's own wayward- 
ness there can be no reversal of di- 
rection, no definite turning back to 
God. But contrition, by which the 
soul tears itself away from sin makes 
this new beginning possible. Without 
this genuine compunction a turning to 

Autumn-Winter, 1965 

God would amount to terrifying in- 
solence as well as pathetic self-decep- 
tion. As Father Bernard Haring puts 

Only a man pyschically unbalanced 
would approach his creditor with 
such an attitude: "Don't worry! 
I will not incure any further debt!" 
He should pay what he owes first of 
all, or beg that the debt be can- 
celled! 19 

Spirit of Compunction 

So we can understand how the 
monks of the East prayed for true con- 
trition, which they called the "gift of 
tears." They strove to attain it by med- 
itation, by self denial, by their life of 
solitude and detachment. 20 For Christ 
promised a special blessing to those 
who mourn (Mt. 5, 5). And he de- 
clared "blessed" the "poor in spirit" 
(Mt. 5, 3). These poor in spirit are 
not just the victims of material wants, 
but they are those who have made 
themselves humble and needy in the 
sight of God — the anawim comforted 
by the prophets. They have made 
themselves lowly in the sight of God 
by their humble contrition — like the 
Publican who stood afar off (Lk. 18, 
13) or the penitent woman who knelt 
at the feet of Christ (Lk. 7, 37) or 
the penitent prodigal (Lk. 15, 11). 

For the spirit of compunction helps 
a man to reaize that he is under a ver- 
dict of condemnation. But it is a ver- 
dict of condemnation which the con- 
trite sinner sustains with Christ. How- 
ever, by the aid of grace the penitent 


by his own admission makes his own 
that verdict of the heavenly Father 
which Christ took upon himself in 
his Passion. The penitent's sorrow 
looks hopefully to the merciful judg- 
ment of the cross coming between 
it and the judgment of the last day. 
"For all of us must be made manifest 
before the tribunal of Christ" (2 Cor. 
5, 10). But this unprotected encoun- 
ter of a sinful man before God leads 
the soul to the joy of finding that 
God has revealed himself, as our Jesus 
"for he shall save his people from 
their sins" (Mt. 1, 21). 

Here conversion becomes more than 
correct behaviour, more even than just 
"seeking perfection." Man's whole life 
will henceforth begin to have the char- 
acter of a religous response to the call 
of God. And this type of loving en- 
counter with Christ makes for a con- 
version that is radical, complete, and 
one involving all that is most personal 
in a man. 


1 Bernard Haring, The Law of Christ, 
trans. E. G. Kaiser, CPPS. Westminster, 
The Newman Press, 1961. Vol. I, p. 393. 

2 Yves Congar, "A Note on Conver- 
sion," Life of the Spirit, XV, no. 158, 
(Aug.-Sept, 1959), p. 62. 

3 William James, Varieties of Reli- 
gious Experience. (New York, Random 
House, 1902), cfr. pp. 186-255. 

4 Concillii Tridentini Decreta . . . Ses- 
sion VI "De Justificatione" Chap. VI, 
Editor's translation. 

5 A. M. Henry, U Annonce de L'Evan- 

gile Aujourd'hui, (Paris, Editions du 
Cerf, 1962), p. 87. 

6 E. Schillebeeckx, Christ the Sacra- 
ment, trans. Paul Barrett, et al. (London, 
Sheed & Ward, 1963), p. xvii. 

7 P. deLetter, "Encounter," Thought, 
XXXVI (Spring, 1961), p. 6. 

8 Josef Goldbrunner, Philosophical 
Anthropology & Liturgy, (Notre Dame 
Summer Program of Liturgical Studies, 

9 St. Thomas, Summa Theologica, II- 
II, Q. 11, art. 1. 

10 F. X. Durrwell, In The Redeeming 
Christ, trans, Rosemary Sheed, (London, 
Sheed & Ward, 1963), p. 101. 

11 P. Hitz, To Preach The Gospel, 
trans. Rosemary Sheed, (New York, 
Sheed & Ward, 1963), p. 95. 

12 Henry, op. cit., p. 93-94. (Editor's 

13 Durrwell, op. cit., p. 109. 

14 Summa Theologica, II-II, Q. 2, art. 

15 Max Scheler, Vom Ewigen im Men- 
schen, p. 41. Cited in: B. Haring, The 
Law of Christ, I, p. 428. 

16 B. Haring, op. cit., p. 427. 

17 Trent, Session VI, cfr. note 4, supra. 

18 F. P. Leverett, Lexicon of the Latin 
Language, (Boston, 1854), p. 205. 

19 B. Haring, op. cit., p. 435. 

20 P. Regamey, in an extended series 
of articles "La Compunction de Coeur" 
in La Vie Spirituelle develops this theme 
(XL, 1934-35). And A. Gardeil's "La 
Beatitude des Larmes" may also be cited, 
La Vie Spirituelle, XXXIX, (April, 
1934), p. 129 rf. And it might be noted 
that the Roman Missal has a special col- 
lect (from among the "occasional 
prayers") for "the gift of tears." 


The Passionist 

On Seminary Libraries 



Margaret Halsey once said Eng- 
lish shoes looked as if they were 
made by someone who had heard shoes 
described but had never seen a pair. I 
am a librarian who has never seen a 
seminary library; in fact I have never 
even heard one described. So all I can 
do is assume that seminarians are or- 
dinary young men between the ages of 
fourteen and thirty, that their teachers 
are ordinary mortals like teachers every- 
where, that their librarians are note- 
worthy examples of meekness like li- 
brarians everywhere, accepting bad con- 
ditions when necessary without even 
the expectation that they will one day 
inherit the earth. 

In general librarians are also poor, 
because available funds are earmarked 
for gymnasiums and band coaches, or 
maybe in the case of seminaries for 
chapels. They mourn because nobody 
understands their demand for books, 
when their shelves have already been 
filled by librarians long gone to their 
rest. They hunger and thirst after 
righteousness, praying that the admin- 
istration may see righteousness as they 
do. They are merciful, for they do not 
upbraid the Rector when he steals 

Autumn-Winter, 1965 

magazines from the periodical shelves. 
They are pure in heart, because all they 
want is to match the right book to the 
right person at the right time. They 
are blessed, because men revile them ; 
persecute them and say all manner of 
evil against them falsely. Ask any 

Of course seminary librarians, since 
they are priests or brothers, must ex- 
emplify all these virtues more than the 
rest of us. And they suffer under one 
terrible handicap from which others of 
their kind are happily free. They are 
under the vow of obedience. 

The sensitive imagination shrinks at 
the prospect of running a library under 
a superior who says "Karl Rahner is 
a radical. Give that book to the garbage 
man!" But let us be masochistic for a 
moment and consider the following 
orders which furnish stuff for a li- 
brarian's nightmare: 

"Stop encouraging the seminarians 
to read things that contradict what 
their teachers say in class. Don't you 
know how embarrassing that is for the 

"They have plenty to do keeping up 
with their textbooks. You don't need 


to buy all this recreational reading 
when they haven't got time for it." 

"I remember in the first World War, 
the New York Times said Irish girls 
were immoral. I don't want to see that 
sheet around the library again." 

"Sorry we can't afford to give you 
more room. Please don't mention it to 
me again until 1975." 

Maybe these situations don't arise 
in seminary libraries. They do 
in high school and college libraries 
elsewhere. But lay librarians can resign 
and manage supermarkets where they 
make much more money. 

Recently, administrators have been 
careful about the feelings of librarians 
who are free to come and go because 
nowadays there are ten jobs for every 
graduate of a library school; jobs 
which offer adventure at the ends of 
the earth, jobs that challenge ingenuity, 
imagination, specialized knowledge, 
jobs that demand skill in leadership, 
public relations, financial management, 
personnel handling and many other 
abilities that would fit the individual 
for a variety of careers. 

This has changed the philosophy of 
library schools, so that today's gradu- 
ates are no longer skilled technicians 
only. They have learned to take a wide 
view of their careers. The vast poten- 
tialities which have been shown to 
them have given them a new sense of 
mission. This makes the modern li- 
brarian harder to handle. If his supe- 
rior does not have the same concept of 
the library's crucial position in the cur- 
riculum, he may feel that it is better 

not to entrust the library to a trained 
librarian who will only give him head- 

But this solution must be abandoned 
if he hopes to maintain his school's 
standards, for accrediting agencies use 
the library as a gauge to measure in- 
tangibles which are either glossed over 
in departmental reports, or which can- 
not be fitted into the normal methods 
of examination. I know of one case 
where a new college received provi- 
sional accreditation in its first year, be- 
cause, according to the accrediting com- 
mittee's report, the financial support of 
the library and the obvious coopera- 
tive relationship between faculty and 
library demonstrated that the college 
was on the right track. 

AN alternative solution is to select 
and train as librarian a mam 
known for his meekness and self- 
effacement, a man who shuns contro- 
versy and loves peace. But here again, 
the superior is doing his school no] 
favor. For the crusading philosophy of 
librarianship is a magnificent philos- 
ophy, which can electrify faculty and ; 
students, providing the spark of enthu- 
siasm which makes teaching and learn- 
ing the noblest and most satisfying 
venture of the human mind. The spark 
must be in the man himself and in his 
staff, before it can be passed on. 

The man who is selected to run a 
library must have a dynamic personality 
first of all, because he deals with schol- 
ars and students. Now scholars tend 
by the nature of their calling to con- 
fine their interests within narrow chan- 


The Passionist 

nels. Students by their nature "go un- 
willingly to school." The librarian 
should be the beckoner, who lures the 
man of narrow interests out into the 
broad stream, who attracts the student 
in spite of himself, and who unites the 
two by giving them a common ground 
for communication. 

So the wise superior accepts the 
cross of a librarian who is never satis- 
fied. He gives him his full support. 
This does not mean financial support 
only. It means the weight of his back- 
ing when it is needed to convince 
teachers that the large investment in a 
library must be justified by use. It 
means giving the librarian a position 
of prestige on the faculty, not for the 
librarian's sake, but for its effect on 
teachers and students. There are many 
schools and colleges where the librarian 
has the status of a clerk. When this is 
so, it is unrealistic to expect anyone to 
treat him as anything else. The prin- 
ciple is of such consequence that the 
librarian is sometimes dean of studies 
or chairman of the curriculum com- 
mittee, empowered to recommend co- 
ordination between departments as well 
as with the library. 

Integrating the library with the 
curriculum is a two-way responsi- 
bility. The teacher must supply the 
background, helping with book selec- 
tion by giving his specialized knowl- 
edge. He must also require use of the 
library from his students. On the other 
hand, the librarian must be aware of 
the teacher's aims and needs, and must 
supply bibliographical tools, books, 

01 ga M. Peterson attended Barnard 
College and received her degree in 
library science from Columbia Uni- 
versity. She served as public rela- 
tions officer for the American Li- 
brary Association. In 1947 she 
signed a four year contract with St. 
Thomas University, Houston, to set 
up their library. Living at present 
in Knoxville, Tennessee, she divides 
her time between reading, writing 
and raising Hereford cattle. 

films, recordings and anything else that 
will vitalize the teaching process. As 
Fr. Jerome Stowell says in the Pas- 
sionist for March, 1963. Courses should 
"have to them an inspirational note, 
enlightening the mind as to values, 
and moving the will to pursue these 
values." "Inspirational . . . values . . . 
moving the will ..." expresses the es- 
sence of good teaching, accomplished 
most effectively when the student sees 
a subject in depth, particularly when 
the insight is achieved by his own 
initiative in using library materials 

What can the seminarian get from 
the library apart from course-related 
reading? Another article in the Pas- 
sionist by Dr. John Ford of Bellarmine 
College points out that the modern lay- 
man faces a complexity of problems 
and a barrage of influences from which 
the seminarian is isolated. He applauds, 
rightly I think, the current trend to a 
merger of seminaries with colleges and 
universities intended primarily for lay 
students. It is true that the seminarian 



comes in contact with the lay mentality 
of his generation. But how is he to in- 
terpret it? It is unlikely that he has 
been nourished on the bitter fruits of 
parental conflict, illusions shattered too 
early, hostility between generations, 
overindulgence combined with lack of 
love, or the many other factors form- 
ing the psyche of modern youth. In 
other words, his contact with lay men- 
tality will rarely come from personal 

As Father Augustine P. Hennessey 
points out in a recent issue of 
the Passionist (Summer, 1965), "The 
modern apostle must know the prob- 
lems, speak the language and feel the 
tension of the people whom he helps 
to save." And Father Hennessey sug- 
gests a broad and even daring program 
of reading to give the seminarian "a 
passionate feel for the real." 

And so the library becomes the key 
to understanding the world as it is, 
full of bewildered authors describing 
bewildered people; beset by desperate 
philosophers trying to find a meaning 
in a life they have already declared to 
be meaningless; plausibly catalogued 
by historians and sociologists who can 
find a pigeonhole for every human 
aberration. It is not prudence which 
denies hearing to an author because he 
is bewildered, or to a philosopher be- 
cause he is desperate, or to any writer 
because he is misled. It is willful 
blindness. However unpleasant they 
may be, modern authors in general are 
honest in their reporting, and their con- 
cern for their material is sincere. For 


the seminarian, supervised reading may 
be the answer but read he must, to 
know in his heart what his lay brothers 
and sisters are learning and have 
learned the hard way. 

During his years in the seminary the 
priest forms tastes which will stay with 
him the rest of his life. One of the 
most rewarding of these is the love of 
reading and study, because through it 
he will continue to grow. Wisdom does 
not come to him full-blown through 
the laying on of hands. The librarian 
who helps seminarians to plan private 
reading programs is training them to 
form good permanent habits. 

An extension of this idea is the en- 
couragement to scholarship. Many a 
college student has discovered a voca- 
tion for research in the moment when 
he met for the first time a little known 
document located and procured by 
someone on the library staff. The Uni- 
versity of St. Thomas in Houston has 
a copy of a letter of Edmund Cam- 
pion's written the day before his execu- 
tion. The original is in the library of 
the Archbishop of Canterbury. The 
only other recorded copy in the United 
States is in the Huntington Library in 
California. The story of its acquisi- 
tion produced at least one literary 
James Bond. 

Which leads to another responsi- 
bility of seminary libraries in 
an order such as the Passionists, who 
number so many writers and scholars 
in their ranks. The responsibility does 
not end with the ordination of the 
priest. It continues as an obligation to 

The Passionist 

all engaged in further studies, and this 
is particularly true when the studies 
are related to the history and special 
interests of the order. The librarian 
should be alert to every opportunity 
for acquiring materials which may have 
little value today but will be of incal- 
culable value a hundred years from 
now. It is true that he may accumu- 
late trunks full of useless paper, but 
this is worthwhile if the mass contains 
a descriptive letter from the first Pas- 
sion ist to establish a foundation on the 
moon. Librarians take a dim view of 
office files. Papers which may ultimate- 
ly be of value should be in archives 
controlled by librarians. 

The establishment of archives is a 
question which should be decided 
by superiors, but the methods of man- 
agement should be reserved to librar- 
ians. The problems common to all or 
several libraries make regular meetings 
of all librarians necessary. Coordina- 
tion of all libraries is an imperative in 
a field where duplication of materials 
and effort are often wasteful but un- 
avoidable without a clearing house of 
information and a forum for discus- 
sion. Cooperative buying as well as 
cooperative cataloguing have been 
found practical elsewhere and might 
be considered in the present context. 
In spite of their comparatively low 
initial cost, periodical files are one of 
the greatest drains on library resources, 
because of the time spent in handling, 
the high cost of binding and the ex- 
travagant amount of space they require. 
Micro-filming and division of respon- 


sibility for maintaining files are pos- 
sible answers. Other topics for explora- 
tion are interlibrary loans and inter- 
change of librarians on a temporary 
basis to freshen up jaded view points. 

Wherever the word 'librarian' has 
been used in this paper, it has been 
intended to serve in its generic sense. 
It does not imply that a library is 
staffed by one man, with a few hours 
help from seminarians who know the 
alphabet. There should be at least two 
trained men, if possible, since librar- 
ianship requires two very different 
types of mind. Cataloguers, compilers 
of archives, bibliographers need to be 
methodical and logical, gifts which do 
not often go with creative imagination 
and skill in personal relations. More- 
over, there is usually too much work 
of too many different kinds for one 
man to handle it all effectively. Here 
is a place where a seminary can meet 
accrediting standards without really 
meeting standards of quality. Accredit- 
ing standards are quantitative, (e.g., 
one librarian for every 300 students), 
based on the minimum number of stu- 
dents reasonably to be expected in the 
average school, but rarely reached in a 
seminary. Probably this difficulty is 
like a weak thread running through 
the whole fiber of seminary administra- 
tion, to be overcome only by the merg- 
er of seminaries. 

Summing up these random thoughts, 
we conclude that the most important 
factor in the library is the librarian, 
followed closely by financial support 
and the moral support of those he 


works with. The library must be self as an island. If desirable, it should 

tightly dovetailed into the purpose of wish rather to become part of a con- 

the seminary, and also into the larger solidated unit which will have the) 

structure of the order as a whole. No manpower and scope for satisfactory 

one library in the system should see it- service. 


Let those who make profession of the evangelical counsels 
seek and love above all else the God who has first loved us and 
let them strive to foster in all circumstances a life hidden with 
Christ in God. 

This love of God both excites and energizes the love of one's 
neighbor which contributes to the salvation of the world and the 
building up of the Church. This love, in addition, quickens and 
directs the actual practice of the evangelical counsels. 

Drawing, therefore, upon the authentic sources of Christian 
spirituality, members of Religious communities should resolutely 
cultivate both the spirit and practice of prayer. In the first place 
they should have recourse daily to the Holy Scriptures in order 
that, by reading and meditating on Holy Writ, they may learn 
"the surpassing worth of knowing Jesus Christ" (Phil. 3:8). 

They should celebrate the sacred liturgy, especially the holy 
sacrifice of the Mass, with both lips and heart as the Church 
desires and so nourish their spiritual life from the richest of 

So refreshed at the table of the divine law and the sacred 
altar of God, they will love Christ's members as brothers, honor 
and love their pastors as sons should do, and living and thinking 
ever more in union with the Church, dedicated themselves 
wholly to its mission. 

Council Decree on Religious Life 

26 The Passionist 


Parched for fulfillment of the Pasch, I leach 
The Lord's last blood and water from his side 
In sharing of the priesthood. The lance pried 
Birth in water and the Spirit from this breach, 
Unwittingly. Speech in act, act in speech, 
God's revelation comes. The blind's blind guide, 
Following in witting faith, lives to stride, 
Spared, on the pit's far edge he leaped to reach. 

Risen, established in power, the Lord 
Leans in mercy to his servants; sluices grace, 
His life, to leader and the led in flood 
Unworthiness does not dam. Lets faith trace 
What blind eyes fail to see, our Savior's face, 
In the sign-actions wherein he is adored. 

Alban Lynch, C.P. 

AlJTUMN-WlNTliR, 1965 


Good Pope John and I 
The Passiorwsts I 


During an audience that Pope John 
XXIII granted to the Superior 
General of our Congregation not long 
after his elevation to the Chair of 
Peter, the Pontiff recalled his many 
contacts with the Passionists over the 
years. With the warmth which was 
characteristic of him he spoke with 
pleasure of the retreat that he had 
made at our monastery of SS. John and 
Paul in Rome, in preparation for his 
ordination. He praised the work of 
our priests in Bulgaria, where he 
served as Apostolic Visitor for almost 
ten years. During that time he had 
worked closely with Msgr. Damian 
Theelen, C.P., bishop of Nicopolis. 
He recalled, too, the happy occasion in 
1956, when as Patriarch of Venice, he 
had presided at the solemn closing of 
the centenary feast of the Apparition 
of Our Lady, in the Passionist sanc- 
tuary of Basella, near his native Ber- 

Pope John's attachment to the Con- 
gregation is more fully revaled in his 


fascinating diary, Journal of a Soul,]- 
which has been on the best seller lists \ 
since its publication. 

More than a year before his ordina- 
tion to the priesthood, which took place 
in 1904, Angelo Roncalli confided toi 
his diary: "Today I visited the glori- 
ous mortal remains (of St. Paul of the i 
Cross), still almost incorrupt, up there I 
in the pleasant church dedicated to the *j 
two indomitable martyrs, St. John andl 
St. Paul, on the Caelian Hill ... I 
begged him to obtain for me a real 
love for Jesus Christ, a devotion to his I 
Passion, and a great longing for a life! 
of sacrifice." 1 

The deep impressions of his ordina- 
tion retreat at the Passionist! 
Motherhouse were recorded in the 
diary during nine days, August 1-10, 

f Pope John XIII, Journal Of A Soul, 
translated by Dorothy White. McGraw- 
Hill Book Co., New York. © 1965. 
Quotations used with permission. 

The Passionist 1 

1904. We will return to these impres- 
sions later. Before doing so, however, 
we quote recollections of the retreat 
which he penned in his diary eight 
years later. This is done in order to 
furnish background material for the 
earlier statements. 

Writing of the retreat of 1904, Fa- 
ther Roncalli said: "At this point the 
modest notes made during those Spirit- 
ual Exercises were interrupted, but the 
holy impressions of those days, so full 
of blessings, did not end there. After 
a lapse of eight years, they are still 
clearly in my mind and, please God, 
will never be forgotten." 2 

So clearly etched in the memory of 
the young priest were the associations 
of that retreat that he could write of it 
with vividness almost a decade later. "I 
was particularly impressed," he wrote, 
"by the solemn Christian associations 
of that venerable place. From my win- 
dow I could see the Colosseum, the 
Lateran and the Appian Way. From 
the garden could be seen the Palatine 
and the Caelian Hill, with its crown 
of Christian monuments, the Church 
of St. Gregory, etc. As the side of the 
house where I was staying was the 
basilica of St. John and St. Paul, and 
I went down to it every evening, as I 
said, for the Novena of the Assump- 
tion. Under the basilica, inside the 
Clivus Scauri, was the martyrs' house; 
near my room was the room where St. 
Paul of the Cross died. There every 
afternoon we practiced saying Holy 
Mass. So everything there breathed of 
holiness, nobility and sacrifice. O Lord, 
how I thank you for having sent me 

Autumn-Winter, 1965 

to that holy place for my immediate 
preparation for the priesthood!" 3 

IT was also in 1912 that Father Ron- 
calli recalled that during the re- 
treat of 1904, he had found "great 
help ... in listening to the life of the 
recently beatified Gabriel of Our Lady 
of Sorrows which we read in turn at 
mealtimes; and in the fine example of 
austere living given by the Fathers 
themselves. I still remember the im- 
pression made on me every night, 
when they rose for Matins, and I heard 
the sound of their footsteps and the 
trailing of their long habits along the 
dark corridors." 4 

Father Roncalli paid generous trib- 
ute to the Passionists who were in 
charge of his ordination retreat. He 
referred to the retreat director, Father 
Ferdinando Gori, as "our excellent di- 
rector," and he remarked on the fer- 
vent conferences of Father Martino 
Simonetti, the retreat master. 

In view of the scorn for worldly 
ambition so constantly expressed in 
]onrnal Of A Soul, it is hardly sur- 
prising that the Passionists who stands 
out most prominently in the diary of a 
future Pope was a lay brother. 5 The 
long, glowing paragraph in which Fa- 
ther Roncalli heaps praise on this 
brother must surely be one of the most 
eloquent in the entire journal. It was 
written at the time of the retreat. 

After stating that Brother Thomas 
cleaned his room and served him 
at table, the young ordinand observed 
that the brother "gives me plenty of 


Father Bertrand Weaver has pub- 
lished more than 200 articles in 
such national publications as The 
Sign, The London Tablet, The New 
York Times, and The Catholic 
World. In 1961 he authored the 
book, "His Cross and Yours." His 
latest book, tf ]oy," published in 
1964, was selected by three book 
clubs and has attained a circulation 
of almost 40,000. Besides his 
writing, Father Bertrand finds time 
for an extensive mission and retreat 
apostolate. An interesting historical 
note: when the Monastery of St. 
Michael was established in Union 
City, N.J., one hundred years ago, 
Father Bertrand 's grandfather gave 
the address of welcome. We wel- 
come Father Bertrand to the pages 
of The Passionist. 

food for thought." Describing Brother 
Thomas's physical appearance and 
manner, he wrote: "He is no longer 
young, his manners are refined, he is 


quite tall and robed in a very long 
black habit which he never refers to 
without calling it 'holy.' He is always 
cheerful and speaks only of God and 
divine love; he never raises his eyes to 
look anyone in the face. In church, be- 
fore the Blessed Sacrament, he pros- 
trates himself on the bare ground, as 
still as a statue." 

The youthful Roncalli uses a few 
exclamation marks to stress the impact 
of his encounter with Brother Thomas. 
He writes that the brother "is ideally 
happy, at everyone's beck and call, as 
simple as a creature can be who has 
no alluring ambitions, no glowing 
mirages ahead, content to be a poor 
lay brother for the rest of his life." 
And the man who was to become one 
of the greatest Popes continues, "Be- 
fore the goodness of Brother Thomas 
I feel my own nothingness; I ought to 
kiss the hem of his habit and take him 
for my teacher. And yet I am almost 
a priest, the recipient of so many 
graces! Where is my spirit of peni- 
tence and humility, my modesty, 
prayerfulness or true wisdom? Ah, 
Brother Thomas, what a lot I am learn- 
ing for you!"' 6 

If it is said that the foregoing state- 
ments should be taken with a grain of 
salt as outpourings of youthful enthu- 
siasm, it can be pointed out that the 
spiritual ardor which characterizes the 
early portions of journal Of A Soul 
continues unabated to the final pages. 

In July, 1961, Pope John again 
read through his old notebooks. The 
recollections of days gone by brought 

The Passionist 

Pope John in prayer, university students' chapel. 

tears to his eyes. Reluctantly he gave 
permission for their publication, real- 
izing that they would help many souls 

The impressions of his retreat, how- 
ever, did not need to be revived 
from the notebooks. On January 29, 
1959, Angelo Roncalli returned to the 
monastery of SS. John and Paul as 
Pope John XXIII. This was his first 
visit to the generalate of any of the 
religious institutes in Rome after his 
coronation. The memories of earlier 
years flooded into his soul. In his dis- 
course to the community he again re- 
called the graces of his ordination re- 
treat. And he later spoke of the visit 
as "a great feast for our spirit." 7 

In the passages which we have 
quoted from Journal Of A Soul, wc 

Autumn-Winter, 1965 

look at the Congregation through the 
eyes of a man whose pontificate was 
to win for him acclaimation and affec- 
tion perhaps unparalleled in the history 
of the papacy. He makes us realize bet- 
ter the influence of the saints of our 
Congregation. He shows us how our 
monastic observance looks to an acute 
and deeply spiritual observer. He al- 
lows us to see through his eyes of a 
guest, the priests of our Congregation 
engaged in one of its primary works, 
conducting and preaching retreats. And 
he gives us a greater appreciation of 
the contribution which our lay brothers 
make to our apostolate. 

Hundreds of thousands of men 
have made retreats in our mon- 
asteries and retreat houses. Some of 
them were to become Popes. One of 
them was to become President of the 


United States, 8 We rejoice that we 
have been spiritual fathers to men of 
high rank and low. But there is a par- 
ticular satisfaction and encouragement 
in recalling the ordination retreat made 
at our monastery of SS. John and Paul 
in Rome, by the man who was to serve 
the Church and all mankind with such 
distinction as Pope John XXIII. 

It was in 1957 that he wrote: "The 
occasions on which I can renew my 
feelings of devotion to the dear and 
worthy Passionist fathers are dear to 
me. I have known them from my 
youth. I prepared myself for my priest- 
ly ordination among them at SS. John 
and Paul from August 4 to 9, 1904. 
I met them on their difficult labors in 
Northern Bulgaria. I have been their 
friend at Basella. I keep myself united 
to their prayers and works and I bless 
them from the bottom of my heart!" 9 


1 Journal Of A Soul, p. 120. 

2 Ibid., p. 158. 

3 Ibid., p. 158 

4 Ibid., p. 158. 

5 Brother Thomas of the Passion 
(Eugenio Viso) was the lay brother who 
took care of Father Roncalli. He was 35 
years of age at the time. Brother Thomas 
was born in Armoya, Orense, Spain in 
1869. He was professed on April J 
1897. After some years of service at Ste. 
John and Paul, he was assigned to the 
new foundation in Brazil, at our retreat 
in Curitiba. Brother Thomas was an ex- 
emplary religious, renowned for his spirit 
of poverty, prayer and charity. He died 
at Curitiba on July 9, 1939. 

6 Journal Of A Soul, p. 156. 

7 The Passionist, June, 1959, p. 143. 

8 John F. Kennedy made a retreat at 
St. Gabriel's retreat house in Brighton, 
Massachusetts in 1933. The retreat mas- 
ter was Father Emmanuel Carey, C.P. 

9 The Passionist, June, 1959, p. 143. 


The Passionist 


the Semnt of the Lotd 

His Vocation and Ours 


WE live in days when "change" 
and "adaptation" have become 
household words. The Church is wide- 
ly criticised as out of touch with life 
and reality. The urgent need for re- 
newal is clamorously and constantly 
brought to our notice. We read of it, 
hear of it, and at times feel just a 
little v/eary of it. 

Granted that there is a need for 
renewal, a girding of the loins, a trim- 
ming of the lamps. But this cannot 
mean a whole string of new depar- 
tures. We would leave too many good 
things behind. Rather it is a return 
that we want. A return to Christ, to 
"the rock from which you were hewn 
and the quarry from which you were 
digged" (Is 51, 1). In Him are "hid 
all the treasures of wisdom and knowl- 
edge" we are seeking. Upon Him 
alone can man lay a foundation of re- 
newal. Otherwise we might go chasing 
mere novelties as fragile and emphe- 
meral as soap bubbles and in the end 
find that we have nothing. 

Autumn-Winter, 1965 

We must turn to the Sacred Scrip- 
tures and there "dig deep" for that 
rock foundation upon which to build 
our house of God. Study and medi- 
tation on the Word will bring us to 
the mind of Christ. The Holy Spirit 
works so that "the man of God may 
be complete, equipped for every good 
work" (2 Tim 3, 17). 

Foundation Stone 

A primary truth Christ would teach 
us for these modern times is the pov- 
erty of man without God. "Unless the 
Lord builds the house, those who build 
it labour in vain" (Ps. 127:1). The 
wonderful "I" passages of Second 
Isaiah leave us in no doubt as to man's 
utter need of the Lord and His com- 
plete dominion over all things. He 
is the Lord in Whom "there is no 
hunger that needs to be filled, only 
plenteousness that desires to give." 1 
We are His Poor. It is a simple, solid 
truth, as simple, uncomplicated and 
solid as a three ton cube of granite. 


A good foundation stone for any edi- 

Our task of offering modern man 
true life and true reality in his sharing 
of God's own knowledge and love is a 
superhuman task. To achieve such 
an effect demands a divine causality. 
We therefore aspire to that wonderful 
vocation of being the mirrors of God 
to the men of our generation. We are 
not at all necessary to Him. We are 
all equally dispensable and if He 
chooses to use us He is doing us the 
favor. In a lesser but no less essential 
degree, the Passionist, like Mary, 

This one work has to do, 
Let all God's glory through. 

(Hopkins, The Blessed Virgin) 

This divine activity in and through 
creatures flows from and is everlast- 
ingly sustained by God's love: "For 
thou lovest all things that exist, and 
hast loathing for none of the things 
which thou hast made" (Wis. 11, 24). 
All men are to meet this love in Christ. 
Through contact with Him the Love 
of God is to be poured into the stone 
heart of a man to transform it into 
a heart of flesh. This is the work of 
Christ and of those who are members 
of His Body. 

In this article I wish to trace this 
work of Christ as manifested in His 
role as the Servant of the Lord. I hold 
also that we have to share this role. 
To reflect upon it and to live it in 
union with Christ will be a deepening 
of peace in our vocation: the strong 
and tranquil peace of a house well- 
built because built by the Lord; the 


unshaken peace of a house rock- 
founded, because founded upon that 
Rock which is Christ. 

Christ the Servant of the Lord 

It is accepted by most scholars to- 
day that Jesus saw Himself as fulfilling 
the role of Servant of the Lord as he is 
depicted in the Songs of the Servant 
in Second Isaiah. 2 The close parallel 
between many texts in the gospels and 
the Prophet leaves little doubt that 
Christ deliberately wishes to draw at- 
tention to Himself as the Servant oil 
the Lord, particularly as the One who 
suffers for the many. "If he gives his 
life as an offering for sin, he shall see 
his descendants in a long life, and the 
will of the Lord shall be accomplished 
through him. Because of his affliction 
he shall see the light in fullness of 
days; through his suffering my servant 
shall justify many, and their guilt he 
shall bear . . . and he shall take away 
the sins of many and win pardon for 
their offences" (Is. 53, 10-12). "On 
the contrary, whoever wishes to become 
great shall be your servant; and who- 
ever wishes to be first among you shall 
be the slave of all; for the Son of Man 
also has not come to be served, but 
to serve, and to give his life as a ran- 
som for many" (Mk. 10, 43-45). 3 
C. R. North writes, "The Prophet, 
then, saw Reality in a few brief but 
vivid flashes, and he pictured what he 
saw, not indeed in a portrait photo- 
graphically exact, but full and exact 
enough for Jesus to recognize it as 
pointing to Himself. 4 

The Passionist 

His followers came to understand 
His life, Passion and Glorification un- 
der the same light. In the speeches 
recorded in Acts, Jesus is often referred 
to as "thy holy servant" (Acts 3, 11- 
14; 4, 30). Zimmerli and Jeremias 
agree that "the designation of Jesus 
as pais the on (servant of God) belongs 
to a very old (pre-Marcan) layer of 
tradition." 5 They and Cullman make a 
strong case for translating the cry of 
John the Baptist not as "Behold the 
Lamb of God" but rather, "Behold 
the Servant of God." 6 Christ's baptism 
is seen as a confirmation of Him in 
the role of Chosen Servant. Cullman 
in this context remarks that "For Jesus, 
'to be baptized' means the same as 'to 
die'." 7 The First Epistle of Peter uses 
the servant theme in reference to Christ 
(2, 22-26). St. Paul is quoting an 
early Christian hymn when he writes 
of Jesus, "... who though he was by 
nature God, did not consider being 
equal to God a thing to be clung to, 
but emptied himself, taking the nature 
of a servant and being made like unto 
men" (Phil. 2, 7-8). 

If we devote ourselves to a study 
of the Prophetic texts in the light of 
Our Lord's Life and Work we can, 
I believe, trace four main qualities of 
the Servant's role which are matched in 
the Life, Work, Death and Glory of 
Him Who is the "Fullness of Israel." 
These are His Mission of Mercy; His 
Mission to Guide; His Mission to 
Suffer and, in all three His Submission 
to the Spirit of the Lord. 

Autumn-Winter, 1965 

Father Aelred Smith is a native of 
Yorkshire, England, and a member 
of St. Joseph Province. After his 
ordination in 1958 he journeyed to 
Rome for higher studies in theology 
and scripture. He is now teaching 
at St. Savior's Retreat, Broadway. 
Father Aelred also finds an outlet 
for his learning and his zeal in 
ecumenical dialogue with the sepa- 
rated brethren. 

Mission of Mercy 

In the first Song (Is. 42:1-4) we 
meet the Servant as the Chosen One 
in possession of a Divine mandate. 
Yet in the exercise of this mandate He 
reveals mildness and mercy. By right 
He could be demanding but He chooses 
rather to be gentle: 

"He shall not cry nor make any 

Nor let his voice be heard in the 
A reed that is bruised he shall not 


And the wick that burns dimly he 
shall not quench" (vv. 2, 3). 

Matthew quotes this text as fully 
realized in the person and conduct 
of Christ (12:19-21). Apart from 
direct reference like this we certainly 
have ample proof in the Gospels of 
this divine quality of Our Lord. We 
easily think, for example, of the story 
of the Woman taken in Adultery (Jn. 
8:1-11) where authority is used with 
mercy: "Neither do I condemn thee; 
go and do not sin again." Luke gives 
us that pocket summary of his own 
Gospel in the saying of the Master: 
"For the Son of Man came to seek 
and to save the lost" (19:10). It was 
too, a universal mercy as we learn from 
the references to Samaritans (Lk. 17: 
11-19; 9:55); and Romans (Lk. 13: 
1-5). The "Day of Vengeance" of 
Is. 61:2 is ommitted in Luke's quota- 
tion of the text in 4:19. 

Mission to Guide 

After his initial preparation "in the 
shadow of His hand" the future task 
of the Servant of the Lord was to be 
unwearied and unremitting in His 
preaching of truth to all men: "He 
shall announce judgement to the na- 
tions. . . . 

Faithfully shall he announce judge- 

not burning dimly nor himself 
being bruised" 

(Is. 42:3-4). 

He knows "how to answer the weary 
with a word" (50:4) and although it 


may seem that this work is bearing 
little or no fruit: "In vain have I 
toiled, for nought and vanity my 
strength have I spent" (49:4) the 
Lord will not let His Servant give up 
(cf. Jer. 15:19; 20:7ff). Indeed even 
more is asked: he must leave his 
work amongst Jacob and turn his 
weary way toward the entire world: 

"So I make thee a light to the 

That my salvation may reach to the 

end of the earth" (49:6). 

Simeon sees the Child Christ as 
"a light for revelation to the Gentiles" 
(Lk. 2:32). Christ speaks of Himself 
as the "Light of the World" and Paul 
before Agrippa testified to what the 
prophets foretold, that Christ" 
. . . would proclaim light both to the 
people and to the Gentiles" (Acts. 
26:23). Those united to Christ be- 
come "sons of light and sons of the 
day" (I Thess. 5:5). To follow Christ 
was to follow "true light" and avoid 
the chaos of darkness (Jn. 1:4; 8:12; 
12:35, 46) . As the Way of Truth He 
could block the way of wandering and 
turn men from the cul-de-sac of sin. 
Indeed Christian life became "the 
Way" (Acts. 18:25; 19:9, 23; 22:4; 
24:14, 22). 

Mission to Suffer 

The most familiar characteristic of 
the Servant's role is His call to suffer 
for the sake of others. Indeed this as- 
pect is so familiar that there is a dan- 
ger of bypassing the others. 

The Passionist 

The main sources for a study of this 
aspect are in the third and fourth 
Songs: Is. 50:4-9 and 52:13-53:12. 
Of the third Song C. R. North writes 
"In this passage we witness, at it were, 
the Gethsemane of the Servant." 8 He 
is a lonely figure and success does not 
seem meant for him. All seems just 
a sorrowful ploughing of the sand. 
Indeed the opposition to him is vio- 

"My back I gave to the smiters, 
and my cheeks to them that pluck 

out (the beard); 
my face I hid not from insult and 

spitting" (Is. 50:6). 

Yet, all through his perfect trust 
in the Lord never flickers and he is 
sure that final victory will be his (v.9). 
The fourth Son describes the suffering 
and death of the Servant. "I gave my 
back to those who beat me, my cheeks 
to those who plucked my beard, my 
face I did not shield from buffets and 
spitting" (Is. 50, 5-6). We see, too, 
the vicarious nature of his suffering: 
"But he was pierced for our offenses, 
crushed for our sins; upon him was 
the chastisement that makes us whole, 
by his stripes we were healed" (Is. 
53, 5-6). In fact, so clearly are the 
sufferings of Jesus, his vicarious death, 
his burial, his resurrection and reward 
depicted in the Prophet, that these 
Songs can be called the Passion accord- 
ing to Isaiah. 

This feature of His mission was 
clearly in the forefront of Our Lord's 
mind. We saw that He who from 
birth was a "sign of contradiction" 

was baptised to die. He was that Son 
of Man who came "not to be served 
but to serve, and to give his life as 
a ransom for many" (Mk. 10:45). 
The Eucharist — the Sacramentum Pas- 
sion is — would be the means whereby 
He would give men as food that Flesh 
"given up" for the life of the world 
(Jn. 6:51). He would shed His Blood 
in a violent death "for many" (Mk. 
14:24). His followers certainly loved 
to think of the Lord in this role as 
the One who took upon Himself the 
burden of the Many (cf. Matt. 8:17 
and Is. 53:4) and as leaving them an 
example to follow (I Peter 2:22-26). 
He took upon Himself the form of 
the "Servant" and "became obedient 
unto death, even death on a cross" 
(Phil. 2:8). His apparent failure 
brought the final victory of His Glori- 
fication: "The bond between the 
death and the glory is one of intrinsic 
casual ity." 9 

Under the Spirit of God 

In all this work the Servant was 
acting under the impulse of the Spirit 
of the Lord: "I have put my spirit 
upon him" (Is. 42:1). Formed by 
the Lord He acted always in accord- 
ance with His Will. It is the Lord 
"who formed me from the womb to 
be his servant" (Is. 49:5) and formed 
Christ in the womb of Mary by the 
power of the Holy Spirit. The Spirit 
reveals the presence of the Lord's Serv- 
ant to Simeon. He is present at the 
Baptism and drives the Servant into 
the wilderness where Satan tries to 

AUTt/MN-WlNTKR, 1965 


divert Him from divinely ordained 
way of the cross. 

In the synagogue at Nazareth Christ 
explicitly applies to Himself the 
prophecy of Isaiah. "And the volume 
of Isaias the prophet was handed to 
him. And after he opened the volume, 
he found the place where it was writ- 

The Spirit of the Lord is upon me; 

because he has anointed me; 
To bring good news to the poor he 
sent me, 
to proclaim to the captives re- 

and sight to the blind; 
To set at liberty the oppressed, 
to proclaim the acceptable year 
of the Lord, 
and the day of recompense. 

And closing the volume, he gave it 
back to the attendant and sat down. 
And the eyes of all in the synagogue 
were gazing on him. But he began to 
say to them, "Today this Scripture has 
been fulfilled in your hearing" (Lk. 
4, 17-22). 

Christ in turn gave this Spirit to 
His Bride and it is her vocation to 
share in the labor of her Bridegroom 
who "gave himself up for her that he 
might sanctify her" (Eph. 5, 25). 

The Passionist as Servant of the 

Peter tells us that Christ left us an 
example of patient suffering which we 
ought to follow (I Peter 2:21). We 
have seen that this is only one feature 

of the Servant's role which he asks 
the Christian to imitate. But, if it be 
God's Will that, under the influence 
of Christ's Spirit, we all have to "bear 
the image of the man of heaven" (I 
Cor. 15:49) then it is the vocation of 
every baptised person to become, in 
his state of life, a "Servant of the 
Lord" in all its aspects. 

Here I would like to try and study 
this calling as it has meaning for the 
Passionist. Being religious we have 
the duty to "Seek God" in the perfect 
conformity to His Will as made known 
to us in our Rules and Regulations. 
Being the sons of a Saint who saw in 
the Sacred Passion a school where we 
could learn this conformity, this duty 
is intensified. For we are men gathered 
by Paul of the Cross to live our lives 
under that great symbol of all the 
Servant's work which is the Cross: 
the place of Merciful Love, the door 
to life and truth, and the divine pledge 
of Glory. How wonderfully true: "nel- 
la Passione SSma.di Gesu vi e tutto ! 
in the Passion of Jesus is all." 10 

A Polished Arrow 

The first quality of the Servant I 
would like to ponder is that of his 
absolute submission to God and His 
Spirit. It is God who chooses him, 
puts His spirit upon him, forms him, 
supports him, gives him his work, 
grants him glory at the end. The Serv- 
ant is God's "chosen" and he con- 
fesses, "He made my mouth like a 
sharp sword, in the shadow of his hand 
he hid me, he made me a polished ar- 


The Passionist 

row, in his quiver he hid me away" 
(Is. 49:2ff). The perfection of the 
Servant depends on God alone. His 
primary task is to be God's instrument, 
a polished arrow, a sharp sword. The 
adjectives imply fashioning by God — 
grinding, tempering, burnishing and 

As Passionist Servants of the Lord 
we too need to be ever conscious of 
our need of God and the duty to be 
"actively receptive" towards the Lord 
and His Divine Spirit. There is a dan- ■ 
ger always amid the active ministry of 
letting this truth become blurred or in- 
effective. Yet — all depends on God! 
The sword and the arrow only become 
effective in the hand of the warrior. 
Only if we are hid in the shadow of 
God's mighty hand can our work — 
His work — really be for the good of 
souls. Do not mistake this as a plea 
for Quietism! A blunt sword is use- 
less even in the hand of a mighty 
King. A rough arrow will miss the 
mark or fail to penetrate. The sub- 
mission of the Servant to God and His 
Spirit must be active: a constant effort 
to be docile to His guidance, a readi- 
ness at all times to walk through any 
doorway to souls which God may open 
to him, a daily deepening of one's love 
of prayer and recollection, that hiding 
of one's life in Christ under the pro- 
found and powerful sway of His Holy 
Spirit. Be such men and God will 
make the best use of each of us ac- 
cording to His wise and eternal de- 
signs upon our lives. 

We learn to measure our ministries 

Autumn-Winter, 196*) 

within the framework of our spirit of 
detachment from the whims of the 
world, of our calling to contemplative 
prayer and of our daily dying in the 
tomb of Christ's pierced side to all 
personal ambition and thought of self. 
Our vocation as priests to the care of 
souls, is given us by the Lord to be 
exercised within the structure of the 
Passionist way of life. Unless it is 
received as a direct commission from 
the Church, any activity which threat- 
ens to disrupt or weaken this structure 
has surely to be subjected to serious 
re-appraisal. For us "the shadow of 
God's hand" is our Mother the Con- 
gregation and it is within her that He 
will form His Servants. 

From this inner life under the con- 
trol of the Holy Spirit and His Gifts 
the other qualities of the Servant will 
powerfully manifest themselves. 

Mission of Mercy 

As men hidden in the wounds of 
Christ we will be granted by Him a 
share in that Mercy and Love which 
were their cause. From Him we must 
learn in our own lives and work not 
to break the bruised reed that asks 
our strengthening or to quench the 
dimly burning wick which seeks to be 
rekindled. The Passionist ought more 
than any other to be a Man of Mercy. 
His entire life is to be ever mindful 
of the merciful love of God in Christ 
made known in the Sacred Passion and 
Death. From the Servant who com- 
forted women on the way to death and 
spoke words of comfort to a thief we, 


as Servants, must learn to lay the yoke 
of Christ and His burden gently upon 
the shoulders of the men of our gen- 
eration. We must not water down His 
teaching or mitigate His demands. 
Christ was not one to accommodate 
His teaching to the wants of His hear- 
ers. Nevertheless, to each who turned 
to Him He offered all the Mercy and 
Love of God and promised to each 
a rest of soul upon acceptance of His 
sweet yoke and light burden. 

Mission to Guide 

Paul the Apostle had no hesitation 
in applying to himself and his work 
the text of the Servant Songs which 
speaks of His mission to guide. In 
Pisidian Antioch Paul justifies his 
turning to the gentiles on the grounds 
that, "For so the Lord has commanded 
us, saying, 'I have set you to be a 
light for the Gentiles, that you may 
bring salvation to the uttermost parts 
of the earth' " (Acts. 13:47). 

As Passionists we too can lay legiti- 
mate claim to the same Divine man- 
date. It is not a task we can refuse. 
Our vocation is to> draw souls to the 
foot of the cross. From the hill of 
Calvary we have to throw light into 
the troubled minds of men and give 
hope to their hearts. 

The Passionist priest endeavours, 
like the Servant, to be unwearied and 
uncomplaining in his role as confes- 
sor, preacher and guide. He tries "not 
to be served but to serve" (Mk. 10: 
45). To prayer he unites a loving 
study of the Word of God and learns 


personally the truth of the Prophet's 
words, "Thy words were found, and 
I ate them, and thy words became to 
me a joy and the delight of my heart" 
(Jer. 15:16). Under the kindling of 
the Spirit these words also become a 
fire within the Passionist' s heart, cap- 
able of spreading the fire of Christ 
over the face of the earth. 

The Passionist student, keenly aware 
of his future work for others, is equal- 
ly aware of his present duty to allow 
the Holy Spirit to prepare him for; 
the work God has in store for him. He 
uses the "two wings" recommended 
by Our Holy Founder of Prayer and 
Study "to fly towards the Supreme 
Good and cause many other souls to 
fly thereto." 11 

The Passionist who is not engaged 
in much external work for souls learns 
to "walk by faith, not by sight" (2 
Cor. 5:7). As a member of the Body 
of Christ he firmly holds that every 
act, as the act of one intimately bonded 
to Christ, has its repercussions, through 
Christ, upon the course of history and 
the lives of all men. It is true that, 
seeing the success of others he may be 
tempted at times to murmur: 

"birds build — but not I build; no, 

but strain, 
Time's eunuch, and not breed one 

work that wakes." 
(Hopkins. "Thou art indeed just"). 

But is not this longing to bear the 
fruit of saints itself powerful for good ? 
It is the work of the Spirit who desires 
to move us through this longing to 
those hidden acts of penance, prayer 

The Passionist 

and pleading known to God alone. 
We are content in the sure knowledge 
that He uses all our days for the good 
of countless souls. 

Mission to Suffer 

In a letter to Agnes Grazi on 29th. 
August 1737 Our Holy Founder spoke 
of a "dolcissima parlata" he received 
from Jesus in the Blessed Sacrament. 
Christ said, "My son, he who draws 
near to Me, draws near to thorns" 12 
As Christians we have been baptised to 
die. As Passionists and the Lord's 
Servants this destiny is deepened. We 
are Men of the Cross and thereby 
pledged to a profound participation in 
the Mystery of Christ's Passion. More 
than the ordinary Christian we are to 
be in a "life-long state of death, 
through the power of the Spirit, to 
the world, to the flesh and to sin." 13 

In this context I thing it a mistake 
to fix our sights on great suffering. The 
crosses of cancer, tumours of the brain 
or martyrdom are granted to few. If 
and only when God sees fit will He 
lay them upon our shoulders. But, 
till then there is the "daily dying" of 
our normal, routine lives: that faith- 
fulness in the little things that can 
be so hard on human nature. 

As Suffering Servants we weigh our 
personal whims, our creature-com- 
forts and our relaxations in the scales 
of the Sufferings of Christ. Our battle 
ground is the present moment. For 
only here do we lay hold of Eternity. 
We are faithful day after day after day 


to silence, self-discipline of study, in 
work for which we have little liking, 
in a house we do not care for, among 
people we find it difficult to live with: 
here we are called to fulfill our Mis- 
sion to Suffer. In this suffering we, the 
Many are drawn into union with the 
One and through Him carry on the 
work of the ransoming of souls. 

Healers of Men 

I am convinced that if we mould 
our minds and lives according to our 
vocation as Servants of the Lord we 
will bring great healing, under God, 
to our times. We see mercy neglected 
in the greedy clamour for power, 
status and self-advancement. The light 
of Truth is so often snuffed out and 
we have the blind offering to lead 
the blind. In the name of "maturity" 
and "self-realization" modern man dis- 
penses himself from self-control and 
the "chafing yoke" of the Law of God. 
He needs desperately the healing of 
Christ, the Salt of Sanctity to cure his 
wounds. He can do so in us as Pas- 
sionists, as Men of Mercy, of Truth 
and Bearers of the Death of Jesus. 


1 C. S. Lewis, The Four Lores, p. 116, 
(paperback edition). 

2 C. R. North, The Suffering Servant 
in De uter o-l saiab, p. 218. 

:i cfr. Isaiah: 42, 1-8; 49, 1-6; 50, 4-9; 
52, 13-53, 12. 

4 cfr. the following parallels: Mk. 10, 
45 and Is. 53, 10; Mk. 14, 8 and Is. 53, 
9; Mk. 14, 24 and Is. 53, 12; Lk. 22, 


37 and Is. 53, 12; Lk. 22, 37 and Is. 
53, 12; Jn. 10, 11-15-17 and Is. 53, 10; 
Lk. 2, 32 and Is. 42, 6 and Is. 49, 6. 

5 C. R. North, op. cit., p. 82. 

6 Zimmerli-Jeremias, The Servant of 
God, p. 83-84. cfr. Oscar Cullman, The 
Chris tology of the New Testament, p. 71. 

7 Cullman ,op. cit., p. 67. 

8 North, op. cit., p. 146. 

9 B. M. Ahern, New Horizons, p. 98. 

10 Paul of the Cross, Letters, I, p. 558. 
^Letters, IV, p. 113. 

12 Letters, I, p. 194. 

13 Ahern, op. cit., p. 142. 


Since the ultimate norm of the religious life is the following 
of Christ set forth in the Gospels, let this be held by all in- 
stitutes as the highest rule. 

It redounds to the good of the Church that institutes have 
their own particular characteristics and work. Therefore let 
their founder's spirit and special aims as well as their sound 
traditions — all of which make up the patrimony of each in- 
stitute — be faithfully held in honor. 

All institutes should share in the life of the Church, adopting 
as their own and implementing in accordance with their own 
characteristics, the Church's undertakings and aims in matters 
biblical, liturgical, dogmatic, pastoral, ecumenical, missionary 
and social. 

The purpose of the religious life is to help the members fol- 
low Christ and be united to God through the profession of the 
evangelical counsels. It should be constantly kept in mind, 
therefore, that even the best adjustments made in accordance 
with the needs of our age will be ineffectual unless they are 
animated by a renewal of Spirit. This must take precedence over 
even the active ministry. 

Council Decree on Religious Life 


The Passionist 

Approach to Renewal 

Holy Cross Province in Self Study 


A MODERN technique for corporate 
improvement is known as the 
self-study. If any group is best to at- 
tain its objectives, marshall its re- 
sources, adapt to a changing world and 
chart its course into the future, it 
must be engaged in a continuous proc- 
ess of reflection and self scrutiny. Only 
when this constructive self-criticism is 
carried on can a realistic program of 
improvement be set up. 

Perhaps the most widely known 
application of the self-study is found 
in educational institutions which are 
preparing for accreditation. The ad- 
ministration and the faculty carefully 
review the aims of the school. The 
strength and the weakness of the 
whole educational procedure is pon- 
dered. Nothing is taken for granted. 
The value of each course offering in 
the curriculum is weighed. The ef- 
fectiveness of the faculty, the use of 
the library, the expenditures of the 
budget, even the morale and spirit of 
the school are evaluated as honestly 
as possible. Nor is the study limited 
to the upper echelons of administra- 
tion. A team of visitors comes to give 


an outsider's judgement of the school. 
And one of the most valued sources of 
enlightenment is the candid criticism 
of administration, faculty and policy 
by members of the student body. The 
self-study involves everyone and every- 
thing. And the greatest impetus to 
improvement comes from the new 
awareness of ends and means and uses 
that is brought about as the self-study 

The same instrument of the self- 
study is widely used in modern 
business and in government. Recently 
it has been brought into the Church. 
What is the Vatican Council except 
the Church's self -study of her role 
and her effectiveness in the world of 
today? And who, even ten years ago, 
would have dared to predict the 
changes that this study has brought 
about ? 

When the capitular fathers of Holy- 
Cross Province met for the Twentieth 
Provincial Chapter in July, 1965, they 
were faced with a vast accumulation 
of suggestions from the brethren of 
the Province. Many of these sugges- 


tions were so sweeping in character, 
questioned so many time-honored prac- 
tices of the past and asked such search- 
ing questions about our future, that it 
was evident the Chapter could not do 
justice to them. These were the ques- 
tions asked by the brethren, the prob- 
lems with which so many good men 
were wrestling. To deny that a prob- 
lem exists is not to solve it. To hope 
for better future without creating it is 
presumption. To drift into a change 
is not worthy of men who should chart 
a course and steer it. 

The Chapter, therefore, decided to 
inaugurate a Province Self-Study 
as the basis for truly fruitful adapta- 
tion and renewal. The following de- 
cree was framed and adopted: 

The Chapter decrees that a program 
of self -study in view of renewal 
and adaptation should be set up in 
the Province. To this end a co-or- 
dinating committee will be appoint- 
ed by the Provincial and his Coun- 
cil within two months of the con- 
clusion of the Chapter. This com- 
mittee will consist of a chairman 
and four members, who will deter- 
mine the number of sub-commit- 
tees that will be necessary and will 
propose to the Provincial the names 
of members to serve on these sub- 
committees. The co-ordinating com- 
mittee will have as its specific pur- 
pose to plan, execute and supervise 
the entire program. This co-ordinat- 
ing committee has the over-all re- 
sponsibility of seeing that the vari- 


ous sub-committees are functioning 
properly and efficiently. In par- 
ticular, the co-ordinating committee 
must see to it that there is a regular 
flow of information from the vari- 
ous sub-committees to the local 
communities and from the local 
communities to the sub-committees. 
It is imperative for the success of 
this endeavor not merely that each 
individual member of the Province 
be actively engaged in this self- 
study, but that each community con- 
tribute the insights and experience 
gained through their group dis- 

The co-ordinating committee will 
compile a comprehensive report by 
January, 1968. 

Fundamental to the idea of the 
self-study is the realization that no 
one of us individually has the wisdom 
of all of us corporately. If change and 
renewal is to reflect the real needs and 
hopes of the Province, then it must 
arise from the men of the Province. 
All of them. The proposed Schema 
on Religious of Vatican II states it in 
this way: "An effacacious renewal 
and right adaptation cannot be attained 
except through the cooperation of all 
the members of an institute, under the 
guidance of competent authority." 

The great instrument of the self- 
study is the dialogue. Members of a 
community must sit down and as a cer- 
tain Texan prescribes, "reason to- 
gether." There must be free and frank 
expression of views. Nothing worth- 

The Passionist 

while will result if people do not speak 
their mind honestly. At the same time, 
there is an art of listening to others. 
The Holy Spirit may speak through 
the very least of the brethren. And 
the views of one community must be 
shared with other communities. 

On September 18, 1965, the Pro- 
vincial and his Council appointed the 
following members of the Coordinat- 
ing Committee for Province Self- 
Study: Father Barry Rankin, chairman, 
and Father Vincent M. Oberhauser, 
Campion Clifford, Fergus McGuiness 
and Joseph M. Connolly. Since com- 
munication is the life-blood of society, 
it was decided to start a Province 
Newsletter, with Father Vincent M. 
Oberhauser as editor. The chief pur- 
pose of the newsletter will be to 
channel information about the self- 
study to members of the Province. 
The first number was issued in Octo- 
ber 18. 

The co-ordinating committee im- 
mediately set to work. After a pre- 
liminary organizational meeting, the 
committee met again to structure the 
self-study. Four sub-committees were 
established and the members selected. 
They are as follows: Apostolate: Fa- 
thers Walter Kaelin, Damian Cragen, 
Kent Pieper and Ward Biddle; Home 
Life: Fathers Roger Mercurio, John 
M. Render, Warren Womack and Peter 

Kumle; Brothers: Brothers Robert 
Baalman, David Williams, Daniel 
Smith and Father August Augustine P. 
Kunii; Students: Fathers Francis X. 
Keenan, Owen Duffield, Carl Anthony 
Tenhundfeld and Andrew M. Gar- 

How will the self -study work out 
in practice? Much is yet to be 
decided. But this much is clear. The 
heart of the self -study is the community 
dialogue. All aspects of our life must 
be considered. Everyone must have 
his say. Lectures will be given to each 
community by men who are specially 
qualified to speak in given fields. The 
views of other communities in the 
Province will be discussed. 

It is hoped that gradually a con- 
sensus of ideas will emerge, concerning 
the Passionist life and work in the 
United States of today and tomorrow. 
And this consensus will form the basis 
for constructive legislation at the level 
of both Provincial and General Chap- 

No group today can rest complacent- 
ly in a nostalgic attachment to a more 
peaceful and stable past. The problem 
of adaptation and renewal must be 
met with vision and courage. It is 
the conviction of Holy Cross Province 
that the future belongs to him who 
prepares for it! 

Autumn-Winter, 1965 





The 20th Provincial Chapter of 
Holy Cross Province convened at Our 
Lady's Retreat House, Warrenton, Mis- 
souri, on July 26, 1965. Present for 
the Chapter were Most Rev. Theodore 
Foley, superior general and president 
of the Chapter, and Very Rev. Paul M. 
Madden, general consultor. There were 
38 capitulars from the Province, 19 
superiors and 19 delegates-at-large. 

July 27 and 28 were spent in the 
arduous task of discussing the exten- 
sive agenda presented by the various 
Chapter Committees. On the morning 
of July 29 the seminary chapel was the 
scene of the concelebrated solemn mass, 
at which Father General was celebrant, 
assisted by 48 co-celebrants. The elec- 

tions of provincial consultors were held 
later that morning. Elected for 1965- 
68 were: Father Conleth Overman, 
first consultor; Father Ignatius Bech- 
told, second consultor; Father Fred- 
erick Sucher, third consultor; and Fa- 
ther Vincent Mary Oberhauser, fourth 

The chapter continued its discussions 
on July 29 and 30. Several decrees and 
recommendations were passed, most 
notably the decree on Province Self- 
Study, (see page 43, this issue) 

At meetings of Father Provincial 
and his Council on the days following 
the Chapter, the following priests were 
appointed to various offices in the 

Rectors and local superiors: Fathers 
Nathanael Kriscunas, Chicago, 111.; 
Faustinus Moran, Cincinnati, Ohio; 
Roger Mercurio, Louisville, Kentucky; 


The Passionist 

Walter Kaelin, Warrenton, Missouri; 
Alvin Wirth, St. Paul, Kansas; John 
M. Render, Des Moines, Iowa; Neil 
Parsons, Sierra Madre, California; 
Joel Gromowski, Detroit, Michigan; 
Camillus Kronlage, Birmingham, Ala- 
bama; Gregory J. Staniszewski, Citrus 
Heights, California; Carl A. Tenhun- 
feld, Houston, Texas; Bartholomew 
Adler, San Anselmo, Cal.; Thomas 
M. Newbold, St. Meinrad, Indiana; 
Paul Placek, Mefu, Japan; Carl 
Schmitz, Fukuoka, Japan; Peter C. 
Kumle, Tokyo, Japan; Raymond 
McDonough, Korea. 

The three novitiates of the Province 
will be staffed by the following priests: 
St. Paul, Kansas, Fathers Simon Her- 
bers, master, and Ambrose M. Deva- 
ney, vice-master. Detroit, Father 
Michael Stengel, master, and Blaise 
Czaja, vice-master; Mefu, Fathers 
Matthew Vetter, master, and Denis 
McGowan, vice-master. 

Vicars for the various houses are: 
Chicago, Luke Connolly Cincinnati, 
Cormac Lynch; St. Paul, Thaddeus 
Tamm; Warrenton, Emil Womack; 
Louisville, Columban Browning; Des 
Moines, Cyprian Towey; Detroit, John 
A. Torisky; Sierra Madre, Fergus 
McGuiness; Birmingham, Basil Kil- 
loran; Citrus Heights, Cyprian Leon- 
ard; Houston, Leo P. Brady; Mefu, 
Ward Biddle. 

Fathers Joyce Hallahan will con- 
tinue as Provincial Econome, Father 
Ignatius Bechtold as Provincial Dean 
of Studies, and Father Joseph Van 
Leeuwen as Provincal Secretary. 



For 18 years Father Canisius Wo- 
mack had been a key figure in the ap- 
peals office of the Passionist missions 
in Ensley, Alabama. It was there that 
death took him from us on Friday, 
August 6, 1965. Father Canisius had 
finished his last duty of the work week, 
paying the office personnel. He was 
back at his desk, writing a letter, when 
his head fell backward, resting on a 
window sill. Death was instantaneous, 
from a massive coronary occlusion. Fa- 
ther Philip Schaefer was immediately 
summoned and gave the last rites. 

Father Emil Womack, a nephew, 
celebrated the funeral mass at Ensley 

Father Canisius Womack 

Autumn-Winti:r, 1965 


on August 9. Many people came to pay 
their last respects. The Knights of St. 
Peter Claver kept a continuous vigil 
at the coffin. 

On August 12, Father Emil offered 
a mass of requiem at our monastery 
church in St. Paul, Kansas. He was 
assisted by another nephew of Father 
Canisius', Father Warren Womack, 
and by Father James P. White, pro- 
vincial. Burial was in the monastery 

James Womack was born in Iola, 
Kansas, on October 12, 1906. He at- 
tended grade and high school there, 
and for some years after graduation 
worked in Iola. He then spent one 
year at our seminary in Normandy, 
Missouri, and in the summer of 1929 
entered our novitiate in Louisville. He 
was professed as Canisius of the Sor- 
rowful Mother on September 23, 1930. 

Following his ordination on June 
11, 1938, Father Canisius did mission 
and supply work, much of it in Iowa. 
For a time he was assistant pastor at 
Holy Cross Church in Cincinnati, and 
also served as vicar of our Des Moines 
monastery. In 1947 he found his niche 
at our mission in Ensley, where he 
served so effectively through the years. 
The Knights of St. Peter Claver are 
planning a memorial fund to be used 
for charity, in memory of Father Can- 
isius. May this faithful priest and 
Passionist rest in peace. 



Father Gordian Lewis had finished 
the afternoon conference to the laymen 

Father Gordian Lewis 

at Holy Name Retreat House in Hous- 
ton, Texas, on September 11, 1965. He 
left the sanctuary and walked to the 
confessional. As he sat down, he sud- 
denly slumped forward and quietly 
breathed his last. His life ended as he 
wished. For many years Father Gor- 
dian had suffered from a chronic heart 
condition. But he refused to spare him- 
self and carried on his ministry of 
preaching to the end. May he rest in 

Joseph Lewis was born in Cincin- 
nati, Ohio, on August 14, 1911. He 
was baptized in our monastery church 
of Holy Cross and attended the parish 
school. In 1925 he entered our prepar- 
atory seminary at Normandy, Missouri, 
as a boy of 14. He took his first vows 


The Passionist 

in 1930, and after the usual course of 
studies, was ordained in Louisville on 
June 11, 1938. After the year of Sa- 
cred Eloquence, Father Gordian taught 
Canon Law for a year (1939-40) and 
was then assigned to higher studies at 
the Catholic University of America. 
He was awarded his J. CD. in 1943. 

After some years of teaching, Fa- 
ther Gordian was elected rector of our 
Louisville monastery (1950), and 
three years later was elected to the posi- 
tion of second provincial consultor 

It was about this time that poor 
health become a permanent cross for 
Father Gordian. After some time as 
assistant retreat director in Detroit, he 
was assigned to our monastery in Sierra 
Madre. He served as vicar there, and 
then was assigned to give the retreats. 
In 1964 he was transferred to Sacra- 
mento, where he served as retreat mas- 
ter. The summer of 1965 brought Fa- 
ther Gordian to Houston as retreat 
master, and it was during his second 
retreat that he was called to God. 

Funeral services were held in Hous- 
ton and in Cincinnati. On September 
14, sixteen priests offered a con cele- 
brated mass of requiem in St. Agnes 
Passionist Church in Louisville. Father 
James P. White, provincial, was the 
principal celebrant. Father Charles 
Guilfoyle gave the sermon. Burial was 
in our monastery cemetery. R.I. P. 


The First Annual Passionist Broth- 
ers' Institute was held at Our Lady's 
Retreat House in Warrenton, July 31 

Autumn-Winter, 196^ 

to August 3, 1965. In attendance were 
40 Passionist brothers, 36 from Holy 
Cross Province and 4 from St. Paul 
of the Cross Province. The theme of 
the Institute was "The Passionist 
Brother in the Age of renewal." 

A series of lectures was given the 
group by Father Barnabas M. Ahern 
and Father Paul M. Boyle. Father 
Barnabas spoke in his specialty, the 
holy scriptures, high-lighting pertinent 
applications to the brothers' life. Fa- 
ther Paul gave various developments 
in the theology and canon law of the 
religious life of particular interest and 
application to the brothers' vocation. 
Lectures were also given by two lay 
experts, Dr. Richard Nickerson and 
Mr. Joseph Lefevre. Brother Damian 
Carrol, editor of The Brothers' News- 
letter outlined the brothers' program 
of the Eastern Province for the group. 

Perhaps the most fruitful feature of 
the Institute was the discussion and 
question period which followed each 
lecture. As a result of their discussions, 
the brothers drew up a list of recom- 
mendations which they submitted to 
Father Provincial. Among these was 
a strong appeal to make the Brothers' 
Institute an annual event. 

Along with the lectures and discus- 
sions, there was full liturgical partici- 
pation each day. Many of the brothers 
expressed the opinion that the Institute 
was more spiritually enriching than any 
retreat they had ever made. 

On August 3 an Open House was 
held and well over 50 brothers of the 
St. Louis Archdiocese came out to the 


seminary to participate in a day of cele- 
bration with the Passionists. 


On October 9 several weeks of 
planning came to fruiton when the 
Second Annual Benefit Dinner Dance 
was held at the Post and Paddock Club 
at Arlington Heights. 700 guests as- 
sembled for the evening. The drawing 
for prizes in the benefit raffle rounded 
off this very classy affair. Father Luke 
Connolly was general chairman, as- 
sisted by Mr. Joseph Walsh and Mrs. 
Joseph Berdelle. 

On October 24, Father Augustine 
Scannell celebrated the 70th anniver- 
sary of his religious profession. A 
quiet community celebration honored 
Father Augustine. Ad multos annos. 

The monastery cemetery is now 
suitably marked by a granite shaft 
donated by the family of the late 
Brother Matthew Capodice. 

A Student Council has been inaugu- 
rated this year to serve as an organ of 
student communication with superiors 
and the faculty, and to help plan and 
coordinate student activities. On Octo- 
ber 9 the student body elected Fraters 
Brian Hug, Paul O'Neill and Joseph 
Glosemeyer as their representatives. 
Frater Brian will serve as president of 
the Student Council. 

Father Jerome Brooks has been 
granted a scholarship by the University 
of Chicago and has begun work for a 
doctorate in the new field of Literature 
and Theology. He returns to the mon- 


astery to conduct his classes in Eng- 
lish literature. 

As part of the cultural program, the < 
students have been attending each i 
Friday evening, a series of art films i 
sponsored by Rosary College. Each 
presentation is followed by expert com- 
mentary and open discussion. This 
program accords with the directive of \ 
the American Bishops to heed the com- 
munications value of the serious mod- 
ern film. 


September 2 saw the community wel- 
come our new rector, Father Faustinus 
Moran. Father Cormac Lynch comes 
from San Anselmo as the new vicar at 
Holy Cross. 

Five students from our house of 
theology spent two fruitful weeks on 
Mount Adams during July. They 
walked the streets from morning until 
late afternoon taking up the parish 
census. Many names were given to the 
pastor, Fr. Wilfrid Flanery, for follow- 
up work. And the students created an 
atmosphere of great interest and 
warmth by their fledgling apostolic 

Holy Cross School is now integrated, 
as several negro children were enrolled 
for the fall term. 

The high rise apartment across from 
the monastery is now 85% rented. The 
developers plan a lift from 5 th and 
Pike Sts. to the building. This will 
consist of a number of small cars each 
to carry about a dozen people. 

The new retreat season is underway 

The Passionist 

at Holy Cross Retreat House. Father 
Declan Egan has been urging a re- 
vitalization of recruiting activities on 
the part of the parish captains. He 
writes: "One alarming statistic is the 
total of 288 new men. That is far too 
small a percentage if the retreat league 
is to stay alive. To be sure, we welcome 
most heartily our old friends, but we 
want many more new ones." Father 
Lucian Hogan is giving the retreats for 
this year. 

Louis Doherty, C.P. 


The month of August saw the ar- 
rival of two newly appointed superiors 
at the novitiate house. On August 7, 
Father Alvin Wirth was welcomed by 
the community and installed as rector. 
A few days later Father Simon Herbers 
arrived to take over his duties as mas- 
ter of novices. 

September 7 brought the departure 
of our junior brothers and novice 
brothers from the novitiate. Brothers 
Ronald Glastetter, James Griffith, 
Ronald Schmitt and Michael Gunter 
are stationed at the brothers' juniorate 
in Louvisville. Brothers Mark Bra- 
banski and Charles Campbell will 
finish their novitiate in Detroit. 

In addition to the spiritual instruc- 
tion which is so large a part of the 
novices' training, two additional sub- 
jects have been introduced into the 
novitiate. Father Ambrose Devaney, 
vice-master, is teaching a course in 
scripture, and Father Herbert Tillman 
is giving work in Latin. 

Autumn-Winter, 1965 

The fully participated liturgy is now 
a regular feature of the daily observ- 
ance in the novitiate. The celebrant 
presides from the chair behind the new 
choir altar, the novices act as lectors 
and join in the proper of the mass, the 
gospel message is emphasized by the 
homily, and the gifts are brought to 
the altar at the offertory. At times, too, 
priests of the community join in a con- 
celebrated mass. 

Ambrose M. Devaney, C.P. 


The Family Festival, sponsored an- 
nually for the benefit of Our Lady's 
Retreat House, brought out a large 
crowd on June 27. About 2,300 bar- 
becued beef dinners were served in the 
pavillion. Tours of the seminary and 
retreat house provided many visitors 
with their first glimpse inside these 
buildings. A new attraction was boat 
rides on the seminary lake, provided 
by Bill Schmidt. 

More visitors came on July 5 when 
the seminary hosted families of Pas- 
sionist seminarians and religious of the 
Greater St. Louis area at the annual 
family day. Some 50 families spent 
the day picnicking on the seminary 
grounds, renewing acquaintances, and 
joining in tennis, softball and swim- 

Our seminarians had ample oppor- 
tunity for the youth apostolate during 
the three Vocation Weeks held at the 
seminary in July. The first two weeks 
saw 250 grade-schoolers getting a taste 
of seminar)' life. Our seminarians were 


the counsellors and teachers. The third 
week, for high school students, was 
pitched at a somewhat higher key. 
Some 60 older boys took part in what 
might be called a vocational seminar 
on the Passionist priesthood or brother- 
hood. Somewhat like a modern high 
school retreat complete with discus- 
sions and hootenannies, it emphasized 
the communal approach to vocational 
problems. The idea was to give these 
young men a vision of a life goal and 
bring them to a personal commitment. 

The Retreat House hosted several 
important meetings this past summer. 
Of first rank was the Provincial Chap- 
ter of Holy Cross Province from July 
26 to 30. The Brothers' Institute be- 
gan immediately after the Chapter and 
lasted from July 31 to August 2. The 
last major meeting of the summer was 
held by the vocational department. All 
of the vocational recruiters of the Prov- 
attended, as well as two guests from 
the Eastern Province, Fathers Kevin 
Casey and John F. McLaughlin. The 
recruiters decided to set definite voca- 
tional goals and mobilize all their 
energies to attain them. One goal was 
to send 60 to the novitiate in 1966. 
Another area considered was the estab- 
lishment of a youth formation center 
in St. Louis. 

Newcomers to the seminary scene 
number the following: Very Rev. Wal- 
ter Kaelin, rector; Rev. Boniface Field- 
ing, retreat master for laymen; Rev. 
Alfred Pooler, senior division director; 
Rev. Kenneth O'Malley, assistant li- 
brarian; and Fathers Kevin Kenney 
and Timothy O'Connor and Brother 


Carl Hund, all to the vocational de- 

The seminarians returned the last 
week in August. School opened with 
orientation day on August 30. 199 
students began the school year, with 
53 freshmen, 47 sophomores, 48 
juniors and 47 seniors. The semi- 
narians come from 16 states and the 
District of Columbia. 

A new class-study schedule is being 
tried this year. All classes are held in 
the morning or early afternoon, and 
the students are allowed to budget 
their study time according to their 
needs. Another new twist: five elec- 
tives are now being offered the semi- 
narians: speech-debate, glee club, 
chorus, dramatics, and reading im- 
provement. This year the students will 
compete for the first time in the St. 
Louis Catholic Interscholastic Speech 
League. Maryknoll and St. Louis Pre- 
paratory Seminary are also members 
of this league. 

Athletics are off to a good start 
under the guidance of Father Hugh 
Pates, Besides baseball and soccer, fof' 
the first time the seminarians will com- 
pete in cross-country running. 

Owen Duffield, C.P. 


On August 30 the seminary college 
students in Louisville began their 
courses at Bellarmine College. During 
the preceeding week they had attended 
a number of orientation lectures. On 
August 31 the students and faculty 
attended the Mass of the Holy Spirit 

The Passionist 

Father James P. White, C.P., Provin- 
cial, and Brother Cajetan Baumann, 
O.F.M., Architect (r), Inspect Model 
af New Seminary. 

in the college auditorium. 

There are 31 Passionist clerics taking 
work at Bellarmine. Of these, 16 are 
freshmen, 13 sophomores, and 2 are 
aking special work. Besides courses in 
nglish, History and French at Bellar- 
ine, the students take their philos- 
phy and Latin at the monastery. Fa- 
ther Melvin Glutz is dean of studies at 
he seminary, where he teaches logic 
ind psychology. Father John F. Kobler 
:eaches the Latin courses, and Father 
Raphael Domzall instructs the students 
n French. Father Casimir Gralewski 
s an instructor in the science depart- 
nent at Bellarmine. On September 30, 
Father John Loftus, O.F.M. Conv., 
Jean of the college, visited our sem- 

inary and talked with the students. 
The Passionists have been cordially 
received at Bellarmine and every in- 
dication points to a very successful 

First plans and a scale model of the 
proposed new seminary wing were 
shown to the community and a group 
of lay friends on September 24. Broth- 
er Cajetan Baumann, O.F.M. , famed 
ecclesiastical architect, is the designer. 
The annex will consist of two residence 
areas, one for 100 students and the 
other for 50, with kitchen and dining 
facilities, classrooms and recreational 
areas, a chapel and library. It is not 
expected that the whole complex can 
be built at this time. Construction is 
to begin in 1966 with occupancy sched- 
uled for August, 1967. 

The juniorate program for our 
brothers is off to an enthusiastic start 
under the directorship of Brother 
Robert Baalman. The program calls 
for three years of spiritual and tech- 
nical training. Four brothers are at 
present taking part in the program, 
with others to join them after first 

The Pontifical Institute of Higher 
Latin has accepted for publication an 
edition of Plautus' Capt'iv'i prepared by 
Father John Francis Kobler, of the 
Latin department of our seminar)' at 
Louisville. It is now in the press. 

Melvin Glutz, C.P. 


The newly appointed rector, Father 
John M. Render, was installed at Des 

Autumn-Winter, 1965 


Sacred Eloquence Class, Detroit. (1-r) : Fathers Venard Ormechea, Paul 
E. Schrodt, Bernard Curran, Firmian Parenza (Director), Campion Clifford 
(Retreat House Director), Marion Weiss, David Kohne, James M. Basham. 

Moines on August 19. He will be 
assisted by Father Cyprian Towey as 

The Educational Resources Corpora- 
tion of New York will soon publish 
Father Cyprian Towey' s book Lingua 
Latina Viva. Father Emilio Springhetti, 
S.S., of the Gregorian University in 
Rome and advisor on latinity to the 
Radio Vaticana, has highly praised the 

From the Catholic Action News of 
Fargo, North Dakota, comes a notice 
of the renewal program conducted for 
the Presentation Sisters by Father John 
M. Render. "Beginning with a six-day 

retreat in which Christian communica- 
tion and dialogue replaced the tradi- 
tional silence, the renewal program fol- 
lowed a positive approach with a bibli- 
cal background for the meaning of a 
vocation to the religious life." 


The novitiate area of the monastery 
finds itself packed with 17 cleric 
novices, two novice brothers and eight 
postulant brothers. Father Michael J. 
Stengel, master of novices, and Father 
Blaise Czaja, vice-master, have a busy 
schedule in directing the activities of 


The Passionist 

the novitiate and conducting classes in 
Passionist history and spirituality, sa- 
cred scripture and Latin. Brother Philip 
Frank has joined he novitiate staff to 
supervise the training program for the 

Six priests are taking their year of 
pastoral internship in Detroit. They 
are Fathers Venard Ormichea, Ber- 
nard Curran, David Kohne, Marion 
Weiss, Paul E. Schrodt and James M. 

Father John Devany directs the work 
in Sacred Eloquence and reports that 
the apostolic enthusiasm of the young 
fathers reflects well on the solid train- 
ing they have received in our seminary. 
In addition to work in homiletics at 
the monastery, the class attends the 
pastoral counselling course at the Uni- 
versity of Detroit and the Catholic 
Social Services. 

First construction on the Jeffries 
Freeway will begin in 1967, with 
completion scheduled for 1971. The 
freeway will run along the north side 
of the monastery property. The three 
level interchange at Telegraph Road, 
west of the monastery, will likely be 
the exit for the frontage road which 
will serve the monastery and retreat 

On September 2, 1965, Brother 
Raymond Sanchez professed his per- 
petual vows into the hands of Father 
James P. White, Provincial. Many 
friends of the monastery and retreat 
house were present for this joyous 

The new retreat year finds a com- 


plete schedule of activities booked for 
St. Paul of the Cross Retreat House. 
Father Firmian Parenza is retreat mas- 
ter this year. Father Campion Clifford, 
retreat house director, gave a paper at 
the Retreat Preachers' Seminar at Mary- 
dale Retreat House in Erlanger, Ken- 
tucky. Eleven Passionists of both prov 
inces attended the meeting, August 2-5. 
Firmian Parenza, C.P. 


Fiesta Day, always the year's great- 
est at Sierra Madre, was June 27. 
"Nothing succeeds like success," wrote 
Mr. C. C. Mullin, Fiesta Chairman, 
in his recent report. "This Fiesta sur- 
passed all others in attendance and 

The detailed report reads: 3808 cars 
parked; between 15-16 thousand peo- 
ple attending; 6644 dinners served 
and also 1500 hot dogs and 1200 tac- 
os. With supplies exhausted by six 
o'clock, the crowd had consumed 8100 
cokes, 3000 bottles of milk, 3600 ice 
cream cups, 3400 snow cones. The 
guided lecture tour through the retreat 
house handled 3400 visitors. 

An appreciation dinner and testi- 
monial was held in the Retreat House 
on August 10 for Father Faustinus 
Moran. Five years of generous service 
as retreat house director had endeared 
Father Faustinus to community and 
retreats alike. Father Faustinus is 
now rector at Holy Cross Monastery 
in Cincinnati. Father Damian McHale 
is the new director of the Retreat 


The annual Captains' Meeting on 
September 26 brought 285 key men 
of the retreat league to Sierra Madre. 
Pat Gough, vice-president, gave an ex- 
cellent address on, "The Role of the 
Layman in the Church of Today." 
Brothers Denis and Joseph came 
through as always with a delicious 

Considerable damage to our property 
was averted on June 16, when a flash 
fire destroyed the tool shed adjoining 
the garage. Prompt action by the 
Sierra Madre Fire Department confined 
the blaze to the shed. 

Pius Leabel, C.P. 


Because of the nearness of the 
NASA Space Center to the city, Hous- 
ton is often referred to as Space-City, 
U.S.A., or Space Capital of the World. 
This huge operation has added impetus 
to the pace in Houston as one of the 
most rapidly growing metropolitan 
areas in the country. The population 
now numbers over 1,700,000, with 
over a million in the city itself. 

This growth of Houston has brought 
many zealous and dynamic Catholic 
Laymen into the area. In 1930 there 
were some six parishes in the city; now 
there are over 45. All of this augurs 
well for the future of our retreat and 
mission apostolate in Texas. 

The community welcomed Father 
Carl A. Tenhunfeld as new rector at 
the end of August. The beginning of 
the retreat season was shadowed with 
sadness with the death of Father Gor- 

dian on September 11, 1965. Father 
Gordian's work as retreat master has 
been taken up by Father Berchmans 

Ernest Polette, C.P. 


Summer activities kept the Ensley 
parish humming. The CCD Vacation 
Religion School enrolled 85 children. 
Father Edgard Ryan, director, was as- 
sisted by five recently ordained priests 
of the Province. Since classes were 
held only in the morning, the after- 
noons were spent in home visitation 
geared to enthronement of the Sacred 
Heart. Some 70 families signed up 
for this ceremony. The young fathers 
also conducted a Catechetical Day of 
Recollection for all parishioners. This 
included special talks at the Sunday 
masses, group discussions and a Bible 
Service. A parish social expressed the 
warm gratitude of the parishioners for 
the devoted work of the visiting 
priests. And Ensley hopes for a return 
engagement in 1966. 

As part of the Anti-Poverty Act, 
Tuskegee Institute selected Holy Fam- 
ily High School for a remedial pro- 
gram this past summer. Father Gilbert 
Kroger was director of the 8 week 
session. There were 400 initial regis- 
trants for courses in English, biology, 
mathematics, art and physical educa- 

Although an account of Father 
Canisius' death appears elsewhere in 
this issue of the Passionist, we want 
to record our great sense of loss here 


The Passionist 

at Ensley in the death of this devoted 
member of our little community. 

Philip Schaefer, C.P. 


Christ the King Monastery and Re- 
treat House is now carrying on its 
apostolate under the guidance of Fa- 
ther Gregory J. Staniszewski, recently 
appointed rector, and Father Gail 
Robinson, new retreat director. Father 
Keith Schiltz is retreat master for the 
current season. Auxiliary chaplain at 
McClellan Air Force Base is Father 
Bernardine Johnson. Fathers Gregory 
Joseph and Ralph Brisk are taking 
care of the assignment at Beale Air 
Force Base near Maryville. 

Bernardine Johnson, C.P. 


Six Passion ists are now teaching 
at the St. Meinrad School of Theology. 
They are Fathers Barry Rankin, Eugene 
Peterman, Sebastian MacDonald, Paul 
Boyle, Carroll Stuhlmueller and Mateo 
Perdia. Father Thomas M. Newbold 
is superior of the Passion ists at St. 
Meinrad, and dean of studies. 

There are 22 Passionists clerics now 
living in the newly renovated Holy 
Cross Hall, the Passion ist House of 
Studies. The CP's have their own 
chapel and refectory in the abbey, and 
the third floor of Holy Cross Hall 
houses the extensive theological library. 
A feature of the School of Theology at 
St. Meinrad's is the team teaching, in 
which two or three professors are pres- 
ent for every class. Next year it is 

Autumn-Winter, 1965 

expected that there will be over 40 
Passionist students at St. Meinrad's. 
A house warming was held at Holy 
Cross Hall on the evening of October 
21 and 120 students of theology joined 
with the Passionists in an evening of 

Father Mateo Perdia is on leave 
from his province in Argentina. For 
some years he had been a professor of 
scripture at the Collegio Maxima (the 
major seminary) in Buenos Aires con- 
ducted by the Jesuits. He is a member 
of the team which prepared the trans- 
lation of the texts used in the liturgy in 
Argentina and serves on the National 
Commission on the Liturgy. He will 
teach at St. Meinrad during the two 
years when Father Carroll is in Rome 
studying for his doctorate in holy 



The 35th Provincial Chapter opened 
at Immaculate Conception Monastery, 
Jamaica, N.Y., on July 6, 1965, and 
closed on July 10. Most Reverend 
Theodore Foley, superior general, pre- 
sided. Very Reverend Paul Mary Mad- 
den, consultor and director of the Eng- 
lish Assistancy, accompanied Father 

The four provincial consultors were 
elected at this chapter. Very Reverend 
Gerard Rooney, provincial, had been 
elected in 1962 for the six year term. 

First consultor is Father John Chrys- 


os torn Ryan, who had been rector in 
Union City from 1959 to 1965. 

Father Gerard Anthony Orlando, 
rector at St. Mary's in Dunkirk, 1959- 
1962, and at Boston, 1962-1965, is 
the second con suitor. 

Father Owen Lynch was re-elected 
to the office of third consultor. He 
had previously been rector at Jamaica 
and Baltimore. 

Fourth consultor is Father Sylvan 
Rouse, who for several years was lector 
and director, and more recently served 
as advisor to Bishop O'Gara at Vatican 

During the chapter the superiors of 
our foreign missions gave the fathers 
an account of the progress of the Pas- 
sionists in the field afar. Father Ernest 
Welch described work in the West 
Indies, and Father Harold Reusch re- 
ported on the Philippines. 

Following the chapter, Father Pro- 
vincial and his council made the fol- 
lowing appointments (rector 1st, vicar 
2nd) : Union City, Fathers Brendan 
Breen and Stanislaus Wasek; Pitts- 
burgh, Fathers Jerome McKenna and 
Emmanuel Trainor; Baltimore, Fathers 
Flavian Dougherty and Sebastian Ko- 
linovsky; Scranton, Fathers Connel 
McKeown and Ernest Hotz; Holy 
Cross, Dunkirk, Fathers Victor Dono- 
van and Robert Ehrne; Dunkirk St. 
Mary's, Fathers Basil Stockmeyer and 
Austin Busby; Jamaica, Fathers Roger 
Elliot and Gerard Surette; Brighton, 
Fathers Colman Haggerty and Malachy 
McGill; Springfield, Fathers Norbert 
Dorsey and Charles A. Oakes; Hart- 
ford, Fathers Gregory Flynn and James 
A. Wiley; Toronto, Fathers Stephen 
P. Kenny and Eugene Kiernan; Palm 
Beach, Fathers Kilian McGowan and 

Left to right. First Row: Martin J. Tooker, Rupert Langenstein, 
V. R. Gerard Rooney, Provincial, M. R. Theodore Foley, General, 
V. R. Paul M. Madden, Gen. Consultor, Canisius Hazlett. Second 
Row : Caspar Conley, James Verity, Berchmans Lanagan, Edward 
Hennessey, Silvan Rouse, John C. Ryan, Flavian Dougherty, Conrad 
Kane, Custos. Third Row: Ernest Welch, Cassian Yuhaus, Neil 
Sharkey, Roger Elliot, Jerome O'Grady, Charles A. Oakes, Stephen 
P. Kenny, Damian Reid, Harold Reusch. Fourth Row: Brian Burke, 
Gregory Flynn, Richard Kugelman, Gerard A. Orlando, Fidelis 
Rice, Leander D'Veneri, Connell McKeown, Augustine P. Hennes- 
sey, Aquinas Sweeney. Fifth Row: Columkille Regan, Nicholas Gill, 
Bertin Farrell, Colman Heggarty, Kilian McGowan, Owen Lynch, 
Brendan Breen, Norbert Dorsey, Boniface Buckley, Aquinas McGurk. 


The Passionist 

i , 

:.§ fl 



• &. 


Adolph Schmitt. Father Timothy Fitz 
gerald is master of novices. 

Superiors of other foundations are 
West Indies, Father Ernest Welch 
Riverdale, Father Owen Lynch 
Shrewsbury, Father Augustine P. Hen- 
nessey; Shelter Island, Father Brian 
Burke; London, Father Canisius Haz- 
lett; and Sudbury, Father Paulinus 

Other appointments are: Provincial 
Econome, Father Aquinas Sweeney; 
Provincial Secretary, Father Rupert 
Langenstein; Prefect of Studies, Fa- 
ther Silvan Rouse; Director of Mis- 
sions and Retreats, Father Martin J. 
Tooker; and Father John F. McLough- 
lin, Provincial Vocational Director. 


Most Reverend Theodore Foley, 
C.P., superior general, arrived in New 
York on June 28, where he was met 
by the Provincial Council. The next 
day His Paternity officiated at the 
ground-breaking for the new Cardinal 
Spellman Retreat House at Riverdale. 
Assisting Father General were the two 
American Provincials and a large gath- 
ering of dignitaries. 

Later in the day Father General was 
guest of honor at a dinner in St. 
Michael's Monastery, Union City. The 
dinner also honored the retiring su- 
periors resident in the mother house. 
Father Gerard Rooney, provincial, de- 
livered a welcome-home tribute to the 
General and Father Theodore replied 
in his usual gracious manner. 

The following Sunday, July 4, Fa- 


ther General was celebrant of the TV 
Mass, "Chalice of Salvation," in West 

On the eve of the Chapter, the 
Province tendered Father General and 
Father Paul M. Madden, consultor, an 
official welcome with a dinner in the 
retreat house at Jamaica. Present at the 
dinner were all the Capitular Fathers 
gathered for the Chapter. Father Pro- 
vincial expressed the cordial senti- 
ments of all present. He also took oc- 
casion to felicitate Father General on 
his Silver Sacerdotal Jubileee and pre- 
sented a generous token of affection 
on the part of the entire Province. 
In reply, Father General expressed 
his gratitude for the continuing coop- 
eration and generous support of the 
Province of St. Paul of the Cross. 

After presiding at both American 
Chapters and visiting various houses, 
Father General left for Rome on Au- 
gust 15. A farewell dinner was held 
at Immaculate Conception Monastery, 
Jamaica, which is adjacent to Kennedy 
International Airport. 


The majestic monastery church of 
St. Michael, Union City, has been the 
scene of many stirring liturgical events 
during its historic ninety years. But 
dearest to the heart of each member 
of the Province was the glorious Gold- 
en Sacerdotal jubilee mass of our be- 
loved Bishop Cuthbert O'Gara on May 
25, 1965. 

The jubilee was private, reserved to 
the Passion ist family itself. In addition 

The Passionist 

Most Rev. Cuthbert M. O'Gara, C.P., D.D. 

to more than a hundred religious of 
the Province there were representatives 
from Holy Cross Province, including 
the Provincial and former China mis- 

The new liturgy permitted His Ex- 
cellency to sing a simple high mass 
facing the body of the church. Father 
Fidelis Rice, dean of the first class 
ordained by Bishop Cuthbert, was the 
deacon. Father Robert Molyneau, dean 
of the 1965 class, also ordained by 
Bishop Cuthbert, was the subdeacon. 
Father Alfred Duffy preached a ser- 
mon of great force and beauty. 

The choir was the whole Passion ist 

family, priests, clerics and brothers. 
The significance of the occasion seemed 
to lend added unction and power to 
the voices that echoed and re-echoed 
throughout the great edifice and up 
into the lofty dome. 

A special feature of the jubilee was 
the presence, from both Provinces, 
of Passion ist missionaries who had 
labored with Bishop Cuthbert in the 
Hunan mission, some even his compani- 
ons in prison and exile, namely, Fa- 
thers Ernest Cunningham, Basil Bauer, 
Jeremias McNamara, Theophane Ma- 
guire, Rupert Langenbacher, Jordan 
Black, Ronald Norris, Michael A. 

Autumn-Winti:r, L965 


Bishop Cuthbert's Jubilee. (1-r) Fathers William Westhoven, Alfred 
Duffy, Edward Goggin, V. R. Gerard Rooney, H. E. Bishop O'Gara, 
V. R. James P. White, Fathers Stephen Sweeney, Leopold Snyder. 

Campbell, Linus Lombard, Leo J. Be- 
rard, Alban Carroll, Bonaventure 
Griffiths, Kieran Richardson, Venard 
Johnson, Ernest Hotz, Dominic Cohee, 
Linus McShreffry from the Province 
of St. Paul of the Cross, and Fathers 
William Westhoven, Gregory McEt- 
trick, Cyprian Frank and Harold Trav- 
ers from Holy Cross Province. 

Later, the happy Passionist family 
sat at the festive board and enjoyed to 
the full the jubilee dinner. Flanking 
the venerable jubilarian were the two 
Provincials of the Order in America. 

Flanking the Provincials were two of 
the Bishop's classmates, Fathers Ed- 
ward Goggin, C.P., and Stephen Swee- 
ney, C.P. These three are all who 
remain from the class of 1915 which 
gave to the Province so many excellent 
superiors and gifted missionaries. Also 
gracing the head table was Father 
Leopold Snyder, C.P., a diamond ju- 
bilarian, Director fifty years previously 
of the Bishop's class. 

Both Father Edward and Father 
Stephen in reminiscence brought out 
many little known incidents with which 


The Passionist 

to illuminate the Bishop's long career. 
The Provincial, Father Gerard Rooney, 
gave a memorable address. His Pa- 
ternity's eloquent words dwelt on each 
milestone of the Bishop's life as priest, 
missionary, prelate and exile. 

The Bishop was greatly moved and 
in his own response greatly moved all 
his hearers. It was a talk to remember 
and one of superb inspiration to the 
younger religious. 

The Bishop received many spendid 
gifts. Pope John had made him an 
Assistant at the Pontifical Throne in 
honor of his silver jubilee of episco- 
pal consecration in 1959. The present 
Holy Father, Paul VI, honored this 
occasion with a handwritten personal 
letter filled with warm appreciation 
and apostolic expression of fraternal 

The Province is grateful to all who 
made the day of jubilee such an out- 
standing event. Special words of ap- 
preciation are due to the Provincial of 
our sister Province of the Holy Cross, 
V. Reverend James P. White, for the 
sincere tribute he paid the Bishop at 
the jubilee dinner in the name of his 
Province and all its members. 


There are three Passion ist monas- 
teries in metropolitan New York — St. 
Michael's, the Provincial House, in 
Union City, across from mid-town 
New York, Immaculate Conception, 
Jamaica, close to Kennedy Airport and 
Gethsemane in Riverdale, a residential 
area of the Bronx. October 4 then 

was a memorable day for the Province 
with the Holy Father right in our 

Father Provincial was a member of 
the Newark Archdiocese official party. 
Other Passion ists were among the 
90,000 clergy, religious and faithful 
who participated in the papal mass 
at Yankee Stadium. The Passionist 
students from Jamaica joined with 
students of the New York and Brook- 
lyn seminaries to form the great papal 

The TV networks pooled their fa- 
cilities to bring the Pope's triumphal 
visit to all America. So all witnessed 
the passage of the papal motorcade as 
it threaded its way into the heart of 
New York through cheering millions 
of every faith and race. All saw the 
tremendous scene in St. Patrick's Ca- 
thedral. Everyone thrilled to see the 
historic meeting between Pope and 
President. Each had a box-seat view 
of the Pontiff's appearance before the 
United Nations Assembly. Then to 
join with the tremendous throng in 
Yankee Stadium participating in the 
papal mass. 

October 4 was a most memorable 
day when the Holy Father, Pope Paul 
VI, came to our land, to New York 
and to the Province of St. Paul of the 


The invitation of Most Rev. G. 
Emmet Carter, D.D., Bishop of Lon- 
don, Ontario, (the second largest Eng- 
lish-speaking Canadian diocese) has 



made it possible to establish a third 
Canadian foundation. Substantial ac- 
reage on the western shore of Lake 
Erie has been acquired in Port Burwell, 
approximately across from Erie, Pa. 

Bishop Carter is anxious for the 
Passionists to engage in our particular 
apostolate among the large Catholic 
population of Western Ontario and 
to open our own monastery and retreat 

An excellent group of buildings are 
on the purchased property which will 
enable immediate beginnings of our 
work until a permanent monastery and 
retreat house can be erected. 

Father Canisius Hazlett, C.P., is the 
first Superior of the new foundation. 


St. Joseph's Spiritual Center now 
under construction on the grounds of 
St. Joseph's Monastery, Baltimore, 
Md., will play a key role in the Pas- 
sionist activities in the area. At pres- 
ent, 50 laymen retreatants will be ac- 
commodated on week-ends, but the 
facilities can be expanded to take care 
of 100. 

Among the activities contemplated 
are private clergy retreats, days of rec- 
ollection for clergy, religious, and for 
married and engaged couples. Lectures 
and courses of instruction on theology, 
scripture, liturgy and other vital topics 
will be given to religious and laity. 

Father Flavian Dougherty, rector, 
has announced that Cardinal Shehan 
will dedicate the new Center on its 
completion in the spring of 1966. 


Brother Valentine Rausch 


Brother Valentine Rausch, C.P., ai 
member of the Springfield community 
and dean of all the Brothers of the 
Congregation, will observe the 75th 
anniversary of his religious profession 
on December 2. Only one other re- 
ligious of the Province, Father Mark 
Moeslein, ever reached this fabulous 

Despite his ninety-five years Brother 
Valentine is still active in the service 
of God. Born in Ruepelsdorf, Bavaria, 
in 1870, he came to America ten years 
later. He made his religious profes- 
sion in 1890. He was 36 years a 
Brother when he volunteered to assist 
the infant German -Austria foundation. 

The Passionist 

After sixteen years in what is now 
the Vice-Province of the Five Wounds, 
Brother Valentine was compelled to re- 
turn to America in 1942 because of the 
European hostilities. Since then he has 
continued his serene way in the vari- 
ous duties entrusted to our Brothers, 
always a model of religious observance 
and a constant inspiration to not only 
the younger Brothers but to all in the 
Province. Ad multos annos! 



Death came quietly to Father Eu- 
gene, patterned on the serenity of his 
religious and priestly life. Tired from 
the bustle and excitement of gradua- 
tion at Holy Family Seminary in Hart- 
ford, he sought the solitude of his 
cell. Unknown to the community he 
received a silent visitor. The Lord 
Himself came and claimed the con- 
secrated soul of this great religious. 
It was June 17, the Feast of Corpus 

Joseph Lorenz Fitzpatrick was born 
in Shamokin, Pa., in 1915. He took 
the name Eugene of Jesus and Mary 
when vested in the holy habit and 
made his profession on August 15, 
1937. Bishop Cuthbert M. O'Gara or- 
dained him to the priesthood on De- 
cember 19, 1943. 

Before entering the Congregation 
Father Eugene was an accomplished 
musician and pianist. This great talent 
and his love of music he brought to 
fruition through the sacred chants of 
the liturgy. His personality and splend- 


id resonant voice gave warmth and 
unction to his preaching and for a 
number of years he proved very suc- 
cessful in this apostolate. 

For six years, 1950-1956, he held 
the office of Vice Rector at St. Mary's, 
Dunkirk. In I960 Father Eugene re- 
ceived the post of lector of Sacred 
Eloquence. After some time his health 
began to fail and for one of Father 
Eugene's home- loving disposition, a 
period of convalescence in Arizona 
was literally "exile in the desert." Hap- 
pily he was able to return to the Prov- 
ince and his beloved Passionist family 
in 1964. 

For the past year Father Eugene 
lived at Holy Family Monastery, where 
he gave of his time to the young 
Brothers and postulants. 

Funeral services were at St. Ann's 
Monastery Church in Scranton. Father 
William Fitzpatrick of the Rockville 
Center Diocese, his brother, offered the 
mass. Burial was in the community 
cemetery. May he rest in peace. 


Father Aloysius McDonough, long- 
time Prefect of Studies for the Prov- 
ince, has relinquished that position due 
to continued ill health but will remain 
as Editor of 'Verbum Crucis.' 

Father Neil Sharkey, S.T.D., is 
spending a sabbatical as guest profes- 
sor at Tubingen University, Germany, 
the European center for Ecumenical 

Father Leonard Murphy, will soon 
receive a Ph.D. in Clinical Psychology 


at the University of Ottawa. 

Others taking post-graduate courses 
at Ottawa University are Fathers Fred- 
erick Bauer, Philosophy; Maurice 
Dunn and Robert Molyneau, Theology; 
Richard Soucie, Missiology. Father 
Brendan Keevey, is at the Liturgical 
School, Institute Catholique, Paris. 

Father Conrad Bauer, is in post- 
graduate work in Philosophy at St. 
John's University, Jamaica, N.Y. 

Father Camillus Barth, served as As- 
sistant Professor in the Creative Prob- 
lem-Solving Institute at the University 
of the State of New York during June. 

Father John William Cousins, has 
been appointed Associate Editor of 
The Sign. He has an S.T.D. from the 
Angelicum and a M.B.A. from the 
Harvard School of Business Adminis- 
tration. An honor graduate of the 
Business School, Father John William 
was awarded the Frank Knox Memori- 
al Scholarship for advanced studies at 
Oxford University. 

Father Alexis Paul, is the new Eng- 
lish-language secretary to Father Gen- 
eral. He is the brother of Father 
Gregory Paul, Assistant Pastor of St. 
Ann's Parish, Scran ton, Pa. 

Father Celestine Riccardi, has been 
appointed Assistant to Father Harold 
Poletti, Director of the Passionist Mis- 
sionaries, with offices in the Sign 

Father Joel Polasik, spent the Sum- 
mer at the Geothe Institute of Munich, 
Germany, after receiving a Master's 
Degree in European and American 
History from Fordham University. 

Father Francis Kuba, and Clement 
Pavlik, who have enjoyed faculties 
from the Oriental Congregation for a 
number of years have had these facul- 
ties renewed for another three years. 
Both these missionaries have effectively 
preached missions and retreats to those 
of the Byzantine-Slavonic Rite in vari- 
ous parts of the country. 

Bonaventure Griffiths, C.P. 


The Passionist 




Ever since the first miracles took 
place at the tomb of St. Gabriel of the 
Sorrowful Virgin more than 70 years 
igo, the church of our retreat at Isola 
del Gran Sasso has been the goal of 

With the passage of the years many 
"hings have been changed. In 1929 
he little church was remodelled and 
has been transformed into a beautiful 
shrine. The monastery has been en- 
larged and at present accommodates a 
large community, among whom are 35 
students taking their courses in the- 

The number of pilgrims coming to 
visit the shrine of St. Gabriel is con- 
rinaully on the increase. They come 


from every part of Italy and from 
other countries of Europe, especially 
France, Switzerland and Belgium. Not 
infrequently there are visitors from 
America. Some of these are casual 
tourists attracted by the lovely scenery 
of the region; others are emigrants 
on a return visit to Italy, who take 
occasion to visit the shrine. During 
the past three years many Bishops, in 
Italy for the Vatican Council, have 
made visits to Isola and the tomb of 
St. Gabriel. 

The months of August, September 
and October bring the greatest crowds. 
On some Sundays there are 20,000 
pilgrims. And at least 30 priests are 
kept busy hearing confessions at such 

Devotion to St. Gabriel is spread 
far and wide by the monthly magazine 


Pilgrims at Shrine of St. Gabriel, Isola del Gran Sasso, 
August 29, 1965. 

L'Eco Di San Gabriele, which has a 
circulation of 55,000 copies. 

Ferdinando Zicchetti, C.P. 



The shrine church of Blessed Domi- 
nic at Sutton, St. Helens, was the set- 
ting on August 25, 1965, for the gol- 
den jubilee mass honoring Brother 
Hilarion McGuiness. Very Reverend 
Ambrose Sunderland, provincial, was 
celebrant, with Brother Hilarion in the 


place of honor in the sanctuary. As-: 
sisting at the mass were PassionistS 
from all parts of England, Ireland. 
Scotland and Wales, and also a large 
gathering of layfolk. Not since 1912 
has St. Joseph Province witnessed the! 
50th anniversarry of one of its 

Telegrams from Pope Paul VI and! 
President Eamon de Valera of Ireland! 
brought special congratulations to] 
Brother Hilarion. 

John McGuiness was born in Bel- 
fast, N. Ireland, on August 31, 1898,^ 
one of ten children. At the age of 
14 he entered Holy Cross Monastery, 

The Passionist 

Vrdoyne. He took his vows at the 
ovitiate in Enniskillen on August 14, 

Most of Brother Hilarion's years of 
ervice have been spent in England. 
le was a pioneer at St. Gabriel's Col- 
:ge, Blythe Hall, Ormskirk, the pre- 
fatory seminary. For a time, too, he 
/as stationed at the Paris church of 
le English province. For the past 
even years Brother Hilarion has been 
t St. Anne's, Sutton. 

Brother Hilarion McGuiness 

Brother Hilarion is an uncle of Fa- 
her Fergus McGuiness or Holy Cross 

Cordial congratulations to good 
brother Hilarion, and a fervent ad 
unit os annos ! 



About 6,000 people took part in the 
pilgrimage to the Shrine of Blessed 
Dominic on August 29. The solemn 
high mass was sung by Father Am- 
brose Sunderland, provincial. Father 
Louis Edmond of the Irish Province 
gave the sermon. A significant feature 
of the pilgrimage this year was that 
for the first time it was attended by 
the separated brethren, a thing un- 
heard of here. The local Church-of- 
England Vicar and his two Curates 
came with 60 of his congregation. The 
Vicar walked in the procession with 
the Catholic clergy. Some months pre- 
viously Father Camillus Nolan had 
preached at a combined Unity Service 
at the Angelican parish. The return 
visit is evidence of the good will re- 
sulting from an ecumenical encounter. 

Beginning with the fall term, Oc- 
tober 1, the theology students of St. 
Joseph Province are attending Hey- 
throp College, historic Jesuit House 
of Studies. The college is now em- 
powered to grant degrees to students 
of other orders. It is expected that 
several religious orders will build 
houses of study adjacent to Heythrop, 
and that in time something like an 
ecclesiastical university may develop. 
The Passion ists commute 22 miles 
from Broadway each class day. At 
present Heythrop is open only to stu- 
dents of theology. It may later accept 
students in philosophy. Father Theo- 
dore Davey, C.P., acts as repetatore 
for the students at Broadway and also 
lectures at Heythrop in canon law. 


Students of the English Province in 
philosophy studies will reside at St. 
Paul's Retreat, Mount Argus, and at- 
tend University College in Doublin. 
Camillus Nolan, C.P. 


Your regular correspondent from 
the Province of St. Michael, Father 
Louis de Gonzague, has asked me to 
act as substitute for this issue of the 
Passionist. I am a member of the Aus- 
tralian Province, at present enjoying 
the gracious hospitality of our French 
brethren. Father Louis' mandate was 
broad enough: to give a foreigner's 
impressions of his Province. Here 
follows one man's personal, perhaps 
somewhat distorted, impressions of the 

What has most forcibly struck me 
about the French is their fearlessness 
in the face of problems. In their de- 
liberation there is none of our Anglo- 
Saxon hesitation. They can calmly and 
objectively discuss such subjects as 
deaconesses, communal confession, and 
a married clergy without any pre-judge- 
ment. Doubtless this God-given asset 
is conditioned by the need of the 

In France the results of dechristi- 
anization are quite obvious. In the 
face of this situation we can better 
understand the urgency of French re- 
ligious speculation; and their dissatis- 
faction with the status quo becomes 

Nor are our Passionist brethren 
backward in the field of speculation. 

Their attempts to penetrate to thl 
essentials of the Passionist life in orde 
to integrate the French temperament 
the needs of the Church and the spiri 
of the Congregation are honest ant 
sincere. Here they have at hand on< 
of the leading thinkers of the Churd 
today, Father Stanislas Breton, C.F 
His book, La Mystique de la Passion 
a study of the spirituality of St. Pau 
of the Cross, is a masterpiece of in 
tuition and synthesis. 

This is the French Province — few ii 
number, beset by myriad problems anc 
disappointments, but looking to th< 
future with confidence. I have founc 
here a spirit of true charity and ardeni 
zeal and I shall part from these shore 
with the happiest memories of th4 
Province of St. Michael. 

Robert Crotty, C.P 1 



A truly happy occasion for thi* 
Commissariate of Mexico took plao 
on June 27, when three Mexican Pas 
sionists were ordained in Italy by Mos 
Rev. Felice Bonomini, bishop of Coma 
They are Fathers Ignacio Davalos 
Carlos Velasquez and Gabriel Jimenez 
The ordinandi had taken their studie 
at Mondovi and Caravate. 

The First Solemn Masses were sun| 
at our monastery church in Caravate at 
June 29, amid scenes of great devotioi 
and rejoicing. 

The newly ordained returned t« 


The Passionist 

Mexico in July. On July 11 they ar- 
rived at the new seminary in Cuerna- 
vaca and were honored at a banquet 
and reception. 


Father Peter Richards reached the 
silver anniversary of his ordination on 
August 25, 1965. Father Peter spent 
.he first nine years of his priesthood 
in missionary work. In 1949 he found- 
ed the Christian Family Movement in 
Argentina. This proved such a success 
:hat he went on to establish the CFM 
n every one of the South American 
•epublics. From 1946 to 1949 Father 
Peter was rector at Holy Cross Mon- 
istery in Buenos Aires, and he has 
several times been a provincial con- 
•ultor. In recent years he has been 
ictive in the Vatican Council as a 
Tiember of the "Lay Apostolate Com- 
mittee." In 1964 Father Peter at- 
:ended the General Chapter in Rome 
is a delegate from Immaculate Concep- 
:ion Province. Hundreds of friends 
fathered in Holy Cross Church, Buenos 
^ires, on September 10, to honor Fa- 
:her Peter at a jubilee mass of thanks- 

On July 17 at the Basilica of Our 
Lady of Lourdes in Buenos Aires, 
3ishop Manuel Menendez ordained 
)ur Father Alberto Maria Cabrera to 
he priesthood. Father Alberto cele- 
brated his first solemn mass the next 
lay at Holy Cross Passion ist Church. 

The church of St. Gemma in Mon- 
evideo, Uruguay, was canonically 

Autumn-Winter, 1965 

erected as a parish on May 18, 1965. 
Msgr. Raul Gomez Tizze, vicar general 
of the Archdiocese of Montevideo, sol- 
emnly installed Father Juan Maria 
Avendano, C.P., as pastor, with Fa- 
thers Pacifico Gasparini and Joseph 
Carroll as assistants. 

Fathers Frederick Richards and Eu- 
gene Delany have been appointed pro- 
fessors of sacred theology at the Cath- 
olic University of Buenos Aires and 

Henry Whitechurch, .CP. 



Three young Passionists of St. 
Gabriel Province were ordained to the 
priesthood on July 10 at the monastery 
church in Kruishoutem. They are Fa- 
thers Ignatius Claerhout, Hubert De 
Clercq and Julius Hallaert. The or- 
daining bishop was His Excellency 
Leonce Van Peteghem, bishop of 
Ghent. On Sunday, July 11, the three 
newly ordained sang a High Mass of 
Con -celebration. They were assisted by 
Father Harry Gielen, vicar provincial, 
and Father Boudewijn Smet, director 
of students. Father Ignatius and Julius 
are now attending the University of 
Louvain where they will work for a 
degree in sacred theology. Father Hu- 
bert is following courses at the special- 
ized Pastoral Center in Munich, 


Concelebrated First Mass, Kruishoutem. (1-r) V. R. 
Harry Gielen, Vicar Provincial, Fathers Julius Hallaert, 
Hubert De Clercq, Ignatius Claerhout, Boudewijn Smet, 


Two unusual double jubilees were 
kept in the Province during the sum- 
mer, when Fathers Joseph Sabbe and 
Alphonse Muylaert reached the 60th 
anniversary of profession and the 50th 
anniversary of priesthood. Father Al- 
phonse was professed on July 23, 1905; 
Father Joseph took his vows on Sep- 
tember 13, 1905. Both jubilarians were 
ordained at Maastricht on August 24, 


From September 1, 1964 to August 
31, 1965, missionaries of St. Gabriel 
Province preached 15 missions (three 


in France), 112 retreats, 9 Passion 
Weeks, 54 Recollection Groups, and 
many other exercises such as novenas. 
Several priests of the Province are en- 
gaged in various pastoral works in 
Germany. Notable among them is 
Father Medard Pype, who is carrying 
on his apostolate among hundreds of 
displaced persons, most of them from 
behind the Iron Curtain. 


With peace restored in our mission 
field in the Congo, the mission staff 
is almost back to full strength, seeking 
to re-build what had been destroyed 
during the recent troubles. Bishop 

The Passionist 

Hagendorcns is at the Council and at 
the close of this session will spend 
some time in Belgium. 


An historic meeting of the superiors 
of six convents of Passionist nuns 
took place at Tielt Monastery, Belgium, 
from June 14 to 18, 1965. Convents 
in Belgium, Holland, France and Eng- 
land were represented. The purpose 
of the gathering was to study adapta- 
ion and aggiornamento of the clois- 
tered religious life in view of the 
recent developments in the Church. 
The ultimate objective of the nuns 
is a revision of their Rule of Life. 
Present at the discussions were Father 
Walter De Brabandere, C.P., whose 
doctoral thesis deals with the juridic 
condition of the Passionist Nuns, and 
Father Godfrey Bakkers. A great spirit 
of charity and optimism pervaded this 
first meeting of the Mothers Superior. 

Two Belgian nuns recently obtained 
permission to transfer to the recently 
established community of Passionist 
Nuns at Daventry, England. They 
irrived at Daventry convent, which was 
founded from the U.S. in 1963, on 
September 15, Feast of Our Lady of 
the Passion. 

Walter De Brabandere, C.P. 



The first students to be raised to 
the priesthood from the new the- 
slogate at Holy Cross, Templestowe, 

Autumn-Winter, 1965 

Transfer to England. Sisters Mary 
Andre (1) and Mary Paul (r). Supe- 
rior at Tielt, Mother Sylvana, (c). 

Victoria, were ordained in July. Arch- 
bishop Simonds ordained Fathers Mal- 
achy Kirk and Brian Mullins in St. 
Patrick's Cathedral, Melbourne, on 
July 24. Archbishop Beovich ordained 
Father Martin Wilkie at St. Francis 
Xavier Cathedral, Adelaide, also on 
July 24. On July 28, Father Kevin 
Dance was ordained by Archbishop 
Young in his parish church at Glen- 
orchy, Tasmania. 

The newly ordained priests will 
complete their theology at Holy Cross, 
and early next year will begin pastoral 
studies at St. B rigid' s Retreat, Mar- 
rickville, N.S.W. 

In the spirit of the aggiornamento 
the recently founded Students' Theo- 
logical Association has members from 
every seminary in Victoria. The Pas- 


sionist students at Holy Cross are en- 
thusiastic members of STA, which 
purposes to increase interest in theol- 
ogy and to encourage fellowship among 
various seminaries. 


During this year the retreats for 
laymen at St. Joseph's Hobart Tas- 
mania, are centering on the theme of 
the liturgy. Special retreats have been 
given recently for non-Catholics, for 
the Alcoholics Anonymous, and for 
Doctors and Lawyers. 


Two Sydney pharmacists, Tim Ryan 
and Greg Williams, who also hold 
pilot's licences, ferried the new Ces- 
na 180 from Sydney, Australia to the 
Passionist Mission headquarters at 
Vanimo, New Guinea. Named the 
"St. Joseph," the plane will assist the 
Prefect Apostolic of Vanimo, Msgr. 
Paschal Sweeney, C.P., and his mis- 
sioners, to cover the mountainous ter- 
rain of the mission. Cessna aircraft 
have been described as "the best work- 
horse in the islands." 

Father Denis Madigan has been as- 
signed to the New Guinea Mission 
and is completing his training as a 
pilot. He must log 60 hours in the air 
to qualify for his licence. 




On the morning of September 15. 
Father Gaudenzio Galli was killed in. 
a highway accident. He was anointed 
by a priest who was passing by and 
died without regaining consciousness. 1 

Father Gaudenzio had come to Aus-i 
tralia at the request of the Provincial 
Chapter to work among the many 
Italian families living in our parish in 
Marrickville. His quiet devotedness 
literally transformed these people. 
Where once only a handful attended 
mass and the sacraments, now hun-i 
dreds crowd into Sunday mass and to 

Ordained for the Pieta Province in 
1938, Father Gaudenzio served as army 
chaplain in the Libyan campaign, j 
Taken prisoner during the desert bat-] 
ties, he was interned at Suez and therei 
learned English. 

The requiem mass was sung on Sep- 
tember 20 by Father Charles Corbett,' 
provincial, in St. Brigid's church. Bish-i 
op James Freeman presided. The! 
church was filled to overflowing with! 
priests, religious and friends. Burial; 
was in the community cemetery ati 
Presentation Retreat, Goulburn. 

Father Gaudenzio had fitted into! 
community life in Australia with com-i 
plete adaptability. He will be sorely I 
missed by the brethren and by thei 
people. R.I.P. 

Anthony Herring, CP. 

The Passionist 

Father Felipe Celebrates First Mass Assisted 
by Fathers Guillermo and Mauricio. 



Father Hyacinth Iglesias (Jacinto de 

Pablo) observed the golden anni- 

ersary of his priesthood on July 1, 

Father Jacinto at Jubilee Mass 


1965. A large gathering of the breth- 
ren honored the jubilarian at the im- 
pressive celebration. Father Hyacinth 
was Provincial during six difficult years, 
and all through his religious life he 
has served the Province in many and 
varied assignments. The whole Prov- 
ince of the Precious Blood joins in 
congratulating Father Hyacinth. 

The Cursillo movement continues 
to nourish at the philosophy house in 
Las Presas. Father Paulinus Calle, 
superior, was recently named a mem- 
ber of the diocesan Commission for the 
Cursillo, and he is also director of the 
publications of the movement. 

The visit of Father Provincial to 
Panama this past June has resulted in 
Archbishop Alfredo Clavel inviting 
our fathers to make a foundation in 
his archdiocese. Fathers Tarsicio Gar- 
cia and Isidro Lopez have already gone 
to Panama to study the problems that 


will face the missionaries in their 
work. We sincerely hope that the 
mission in Panama will be of great 
benefit to the Church and the Con- 

Father Miguel Angel Paton recently 
departed for Germany where he will 
pursue higher studies at the Vetus 
Latina Institut de Beuron. He is 
working on a grant from the Council 
of Scientific Research. Father Miguel's 
studies will also take him to Rome at 
a later date. 

Priestly ranks in the Province were 
increased in recent months by the or- 
dination of Fathers William Perez, 
Philip Domingo and Maurice Bem- 
mejo. Father Felipe studied at the 
Gregorian University in Rome and 
Father Mauricio took his theology at 
the Central University of Madrid. 

Norberto Gonzalez, C.P. 


St. Gabriel College in Mook opened 
the fall term with 420 students en- 
rolled. A good number of these young 
men are postulants for our own Con- 

The House of Studies at Mook now 
has 34 students in residence. Of these, 
18 are studing philosophy at the Jesuit 
college in Nijmegen, while 16 are at 
the Dominican theologate. 

Along with several Dutch novices in 
the novitiate at Maria-Hoop, there are 
three cleric novices from the Vice- 
Province in Germany. 


The motherhouse of the Passionist 
Mission Sisters is located at Mook. 
In 1958 the first sisters went out toj 
the mission at Sao Luis de Monte 
Belos, Brazil. The venture has flour- 
ished, with 12 sisters now workingj 
there, while at the novitiate for native 
sisters, five postulants are preparing to 
receive the habit. 

Gerard Kok, C.P. 



On Sunday, May 30th, 1965, Sol- 
emn Pontifical Mass of Thanksgivingj 
celebrated in the presence of His Ex- 
cellency, Most Rev. Hygino Cardinale,: 
Apostolic Delegate to Britain, in St. 
Mungo's Church, Glasgow, terminated; 
a week of celebrations to mark the 
centenary of the coming of the Pas- 
sionists to Scotland. The entire Scottish! 
Hierarchy was present in the sanctuary 
with Most Rev. Theodore Foley, Su-i 
perior General, Very Rev. Ambrose 
Sunderland, Provincial St. Joseph's 
Province, and Very Rev. Valentine 
McMurray, Provincial St. Patrick's 
Province . Among the civic dignitaries; 
present were the Lord Provost of Glas-i 
gow and several members of Glasgow 

The Archbishop of St. Andrews and 
Edinburgh, Most Rev. Gordon Joseph 
Gray, who preached at the Mass, and 
His Excellency the Apostolic Delegate! 
who spoke at the Centenary Banquet! 

The Passionisti 

Father General Meets President De Valera. (1-r) V. R. Paul Mary 
Madden, M. R. Theodore Foley, President Eamon de Valera, V. R. 
Valentine McMurray, Rev. Sylvius McGaughey. 

in Glasgow City Chambers, paid heart- 
warming tributes to our work in Scot- 
land. The Senior Magistrate of Glas- 
gow expressed gratitude on behalf of 
the people for the important contri- 
bution made by our Fathers to the spir- 
itual life of the country. 


In June the Thirteenth Provincial 
Chapter of St. Patrick's Province was 

held at Mount Argus under the presi- 
dency of Most Rev. Father General. 
Very Rev. Paul Mary Madden, Con- 
sultor General, also attended. The 
newly-elected Provincial Council is: 
V. Rev. Cronan Doyle; V. Rev. Chris- 
thopher Coleman; Rev. Edmund Burke 
and Rev. Angelo Boylan. 

During their stay in Dublin Father 
General and Father Paul Mary were 
received at Aras an Uachtarain by the 
President of Ireland, Mr. Eamon de 

Autumn-Winter, 1965 


Valera. The President recounted to 
Father General memories of his many 
visits to The United States in the Irish 
Freedom Cause with warm reference to 
his visits to Springfield and Boston. 


In July two of our students were 
raised to the priesthood: Fr. Felix 
Coey and Fr. Marcellus Gillispie. Fa- 
ther Felix has been detailed to study 
Science at University College, Dublin. 
Father Marcellus will take a course in 
Mission Law in Rome in preparation 
for the Foreign Mission apostolate in 


With deep regret we record the 
death of five members of the Province 
which took place within the space of 
two months. They were: Fr. Albert 
Dunne; Brother Luke Brannigan; 
Brother Philip Brennan; Brother Stan- 
islaus McConville, all of Mount Argus 
community; and Fr. Paul Francis 
Walsh of St. Gabriel's Retreat, Ennis- 
killen. May their souls rest in peace. 
Sylvius McGaughey, CP.. 


With the permission and encourage- 
ment of Father General, four Italian 
students arrived in the Vice-Province 
of the Five Wounds on September 4. 
These young Passionists have finished 
their philosophy courses and will take 


Newcomers. (1-r) Conf raters Gene- 
rosus, Maximilian, Father Paul, Con- 
fraters Lucian, Peter. 

their work in theology together with 
students of the Vice-Province at the 
new University of Regensburg. During 
the years of student life they will be 
able to perfect their mastery of Ger- 
man. After ordination they will be 
a great help in carrying on the many 
works of the Passionist ministry in 
Germany and Austria. The process of 
adjusting to the climate, the new sur- 
roundings and the national customs is 
succeeding remarkably well. 

Father Paul Baggio of the Province 
of the Immaculate Heart of Mary came 
with the students to act as their direc- 
tor. The four young clerics are: 
Fraters Lucian Nordera and Maximil- 
ian Anselmi, of IHM Province; Frater 
Generosus Ma2za of the Pieta Province; 

The Passionist 

d Frater Peter Nisi of the Province 
the Side of Christ. 
Hopes are strong that with God's 
essing this venture will prove suc- 
ssful and that in a few years four 
alous young priests be working in 
e Lord's vineyard in Germany and 

Walter Mickel, C.P. 


Father Felix Tanquera, dean of the 
tests of the entire Congregation, is 
w resident at Barroselas. Father 
lix was born in Castromocho, Palen- 
., Spain, on February 25, 1875. He 
is professed in 1891 and ordained in 
99. For over 40 years Father Felix 
ls a tireless missionary, ready and 
lling to undertake any assignment. 
; still gives the regular examens in 
:>ir. Father Felix edifies the brethren 

his cheerful and optimistic accept- 
:e of each day as it comes. 
During the past months three priests 
io had been "on loan" to the Com- 
ssariate of Portugal have returned 

their home Provinces. They are 
thers Michael Bettiol (Calvary), 
ac Calle (Sacred Heart) and Justin 

Rosso (Pieta). These good fathers 
ye been of great help in establishing 
! Commissariate of Portugal on its 
?sent solid basis, and it is with grati- 
le and regrets that we bid them fare- 

Father Jaoa M. Besarra and Father 
elino Silva were ordained on Au- 
>t 6, 1965, at the Basilica of St. 

Gabriel in Isola, by His Excellency 
Stanislaus Batistella, C.P. They re- 
turned to Portugal to celebrate their 
First Masses on August 12. 

The Commissariate was gladdened 
by the profession of five students on 
the Feast of the Assumption, 1965. 
They are Con f raters John Baptist, 
Adelino, Adao Norbert, Anthony and 

At the end of the Holy Year of St. 
James of Compostella, July 22, the 
master and novices made a pilgrimage 
to the shrine in Galicia. Two days later 
a pilgrimage of lay folk headed by the 
Commissariate Superior left for the 
shrine. All were deeply impressed by 
the experience. 

Faustino Barcinella de Peral, C.P. 


There are two items of interest to 
record from the 'Land of the Long 
White Cloud' to give the translation of 
the Maori name for New Zealand, Ao- 
tea-roa. The first is the Profession 
of our first New Zealand lay Brother, 
Brother John (Bernard McGeechie of 
Auckland). We not only wish him 
well but also pray that he will be the 
first in a long line of Brothers from 
his country. 

The second item is the Mission in 
Fiji. By the invitation of the Bishop, 
Bishop Foley, we have spent some four 
months working in his Vicariate. In 
all five missions were given, including 
one in the Cathedral in Suva, four 



retreats to priests, thirteen to religious, 
four to schools and various days of 
recollection to lay groups. There are 
69 priests in the Vicariate, not nearly 
enough for the needs of the people. 

More than half of the Sisters in 
Fiji belong to the Sisters of Nazareth 
— a native Institute made up of Fijians, 
Tongans, Samoans with a few Indians. 
It is a most progressive Congregation, 
the future of which is very bright 
They are probably the first religious 
(as a result of recent adaptation of 
their habit) to dispense with the veil. 
In Fiji, no woman covers her head, 
even in church, and the Sisters have 
wisely decided to follow the national 
custom. The other Sisters are teaching 
and nursing and include in their work 
one of the biggest leper colonies in the 

Not only were the missioners treated 
with the greatest kindness by the Bish- 
op, priests, religious and laity, but 
their work done was obviously much 

Eugene Kennan, C.P. 


Here I am in Fiji, and on Makogai, 
the most renowned, I suppose of the 
many islands that form the Fiji group. 
Here is the largest Leprosarium of 
Oceania, where only ten years ago 
there were more than 700 leper pa- 
tients, reduced now to 180, a tribute 
to modern medical science. They are 
nursed and attended by the Missionary 
Sisters of the Society of Mary many 

of whom are from America. It 
my privilege to be giving them a r 
treat. They are doing a truly grei 
work all over Oceania and in Austral] 
and New Zealand as well. Some c 
them are quite familiar with the Pa 1 
sionist Habit in America. I think th! 
is the first time the Passionist Habl 
has been seen in Fiji. There are mart 
priests here, chiefly Marist and Coliui 
ban Fathers, most of whom are frofl 
Ireland. Besides the priests, there aj 
the Marist Sisters and the Cluny Sii 
ters and the Home of Compassion, ani 
perhaps what I should have mentione 
first of all, a young Congregation c 
Native nuns, the Sisters of Our Lad 
of Nazareth. Well, Fr. Macartan an* 
myself arrived at the end of Apr« 
and have been kept very busy eve] 
since. Next week I return to Ne* 
Zealand and will be replaced by Fil 
Eugene, who with Fr. Mac. begins 
mission next Sunday in Suva Cathedral 
Benignus Duffy, C.F 



Our good Bishop Quentin Olwelt 
C.P., started the first Cursillo in this 
Prelature in June at the Diocesan Semi 
inary at Marbel. It was a tremendoul 
success. Many of the men who hao 
been lukewarm or just fair Catholic 
have suddenly been filled with lifd 
They are attending Mass almost dailj 
and receive the sacraments at leas^ 
every Sunday. They are performing 
all kinds of voluntary sacrifices anci 


The Passionist? 

Cursillo at St. Gabriel's Seminary, Lagao, August 1965. 

nake special visits to the church during 
he week. Whereas before, they were 
rontent to let their wives take care of 
:he prayers, these men are now leading 
:heir families and their wives in their 
family prayers. The wives simply can't 
keep up with them. Successive Cursil- 
ttos were held during July and August 
with the 4th Cursillo now in progress 
here at our little Seminary of S. Ga- 
briel's. As the word of the good effects 
of the Cursillo spreads, we have more 
and more men desirous of joining. 
Our main problem is how to rind room 
to accommodate them for the Cursillo. 
In some places of the Prelature, the 
Cursillistas are now going out to the 
barrios before the priest. They make 
house to house visitations, inviting the 

people to attend Mass and to receive 
the sacraments. These Cursillistas are 
from the most prominent men of our 
Mission: Doctors, Lawyers, Town Ma- 
yors, etc. . . . Needless to say, the poor 
people in the barrios are amazed to see 
men — such influential men — campaign- 
ing for Mass attendance ! They are not 
only amazed, they cannot resist the 
good example of these leading citizens. 
As a result, our Mass attendance in the 
barrios has greatly increased and many 
men who had been away from the 
Sacraments for a long time have been 
brought back. With such a fine start, 
we have strong hopes that the Cursillo 
movement will bring much good to 
this Prelature. 

Autumn-Winter, 1965 


Father Marcellus Amaral 

Father Felix Miller 


Two young priests of St. Paul of 
the Cross Province arrived in October 
to join the Philippine Mission. They 
will attend language and missiology 
schools in the Manila area for several 
months before entering the mission 
field at Marbel, Cotabato. 

Father Marcellus Amaral is a native 
of Boston. He was ordained in 1964 
by Bishop Quentin Olwell at St. 
Michael's, Union City. 

Father Felix Miller comes from Pitts- 
burgh, Pa. He was ordained this year 
at St. Michael's by Bishop Cuthbert 

These two fine young fathers are 
heartily welcome and we expect they 
will accomplish great things for the 
people here. 


We are happy to announce that our 
first real Passionist missions in the Pre- 

lature will start during Novembe 
Father Owen Lally has been assigne 
to the mission band and will begi 
giving missions in the Ilongo diaec 
Father Rex Mansmann made natior 
al headlines a few weeks ago whe 
the First Lady, Mrs. Evangelin 
Macapagal distributed alms to his poc 
primitive people, the Tagabiles. 

Harold Reusch, C.I 



Our Language school ended on Jun 
28th, leaving us, I'm afraid, not muc 
wiser but much more tired. On Jul 
4th Fr. Ray and I celebrated Indepenc 
ence Day in a vey fitting way: w 
escaped from he language school al 
mosphere to spend the summer in th 
Kwangju Archdiocese. 

Fr. Ray landed in a parish i: 
Hwasun, a little town twenty-fiv 
minutes by bus away from Kwangjt 


The Passionis* 

He remained in Hwasun for almost 
three months, running the parish alone 
for about a month. There is no better 
way to use evey bit of language you 
have, and to realize how much lan- 
guage you still need. And if a vo- 
cational recruiter's personal interest, 
kindness, and enthusiasm are what's 
needed to spark a vocation in the heart 
of a boy, there should be many future 
Passion ist vocations in Hwasun. Fr. 
Ray's activities with the kids was the 
talk of the archdiocese. Further, be- 
cause Hwasun is so close to Kwangju, 
he was able to complete most of the 
work involved in geting our retreat 
house property officially registered, de- 
lineated, and certified; as well as hire 
a good family to take care of the prop- 
erty for us. If our property is not 
watched every minute, the local citi- 
zens would quickly strip off the few 
remaining trees, and besides, would 
build their family graves on our hill- 
side. These graves could be removed 
later only at great personal cost to us, 
and there are already eight such graves 
on our property. 

I headed for a parish considerably 
farther away from civilization, to Sin 
Chang, a little fishing and farming 
village on the island of Chedju, about 
fifty miles off the Southern coast of 
Korea. As it turned out, there was no 
newspaper, radio, or electricty in the 
whole parish, so the atmosphere had 
the makings of a long retreat. The 
pastor, a Columban from Boston, got 

sick four days after I got there and all 
of a sudden I found myself acting 
pastor. The parishioners and I seemd 
to go from crisis to crisis, but I gained 
much valuable experience. I don't 
know how much the poor Catholics 
understood, but I preached my first 
sermons and heard my first confessions 
considerably earlier than I had planned. 

After two months in Sin Chang, I 
headed back to Pusan, on the mainland 
and then took a boat to Fukuoka, 
Japan. From Pusan, it was a ten 
hour ferry boat ride on an ocean 
smooth as glass. Fr. Leonard met me 
at the boat, and after a few wonderful 
days in Fukuoka, I scotted up to To- 
kyo to meet Frs. Justin and Alphonse. 
They arrived eager to tear into the 
language. But they were willing to 
wait long enough to spend a week each 
with our communities in Tokyo, 
Osaka, and Fukuoka. Leaving Fukuoka 
on September 16th, Justin and I had 
an hour's plane ride to Seoul, where 
we moved into our rooms in the new 
Franciscan Language School. Although 
many of the furnishings have not yet 
arrived, the Franciscans have done a 
fine job, and this school should be a 
great asset to the Korean Church in 
the years ahead. Fr. Ray arrived from 
Kwangju on September 19th and now 
all of us are again submerged in the 
ten hour a day drudgery of Korean 
language study. 

Patrick O'Malley, C.P. 

Autumn-Winter, 1965 


Left to Right. First Row: Joyce Hallahan, Frederick Sucher, V. R. 
Paul M. Madden, General Consultor, V. R. James P. White, Pro- 
vincial, M. R. Theodore Foley, General, Conleth Overman, Gregory 
Staniszewski, Emmanuel Sprigler. Second Row: Martin Thommes, 
Cormac Lynch, Clarence Vowels, Carl Schmitz, Neil Parsons, Roger 
Mercurio, James Busch, Matthew Vetter, Leon Grantz. Third Row: 
Joseph Van Leeuwen, Alvin Wirth, William Westhoven, Paul Placek, 
Conell Dowd, Kent Pieper, Barry Rankin, Vincent M. Oberhauser, 
Rian Clancy, Barnabas M. Ahern. Fourth Row: Thomas M. New- 
bold, Nathanael Kriscunas, Walter Kaelin, Ignatius Bechtold, Joel 
Gromowski, Boniface Fielding, Columban Browning, Simon Herbers, 
Camillus Kronlage. Fifth Row: Paul Boyle, John Devany, Barthol- 
omew Adler, Campion Clifford, Paul F. Ratterman, Carroll Stuhl- 
mueller, Melvin Glutz, Jerome Stowell, Jordan Grimes. 

Autumn-Winter, 1965 85 




This would be a good job for a stamp collector. As the dead- 
line nears for each issue, letters come winging in from all over 
the world. For a long time now I have been promising to in- 
troduce my pen pals. Those obliging gentlemen who send in 
the news from afar. 

A is for Argentina, represented by Henry Whitechurch, who 
studied with us in the U.S. Among other duties, he serves as 

Australia never fails me. Anthony Herring sends delightful 
letters from down under and I love that Australian slang. 

From Belgium I hear regularly from Walter De Brabandere. 
No translation needed. He writes flawless English. Just read 
the account of the Congo Tragedy in this issue. 

From his vantage point in Sutton, genial Camillus Nolan, 
bless him, obliges the colonies with news from Merry England. 

A venerable and learned Passionist, Louis de Gonzague, is our 
correspondent at Reze — les Nantes in France. It hurts me to 
condense his beautifully written letters. 

Germany's recent addition to our newshawks is Walter 
Mickel, who maintains die Wacht am Rhein. Kyran O'Connor 
sends pictures and a few lines from time to time, also. Danke 
schoen ! 

Gerard Kok, a student in theology at Mook, describes the 
Passionist world from behind the dikes in Holland. I am 
waiting for an invitation to preach at his First Mass. 

Ireland reports in via Sylvius McGaughey. A hundred thou- 
sand welcomes to word from the Isle of Saints and Scholars. 

Japan Jottings! Denis McGowan at Mefu and Carl Schmitz 
at Fukuoka tell of our brethren in the Land of the Rising Sun. 

For the first time Korea breaks into our news column. Ray- 
mond McDonough promises to chronicle the growth of our 
new mission there. 

turn to inside back cover 

WINTER 1965 VOLUME 17, NO. 4 




The Passion and the Paschal Mystery 2 

Bernard Bell. C. P. 
Existentialism 17 

Melv'tn Glutz, C.P. 
The Mission Rosary 24 

R'tan Clancy, C.P. 


The Anatomy of Conversion 29 

Andre Auw, C.P. 
Lament For A Meal-Maker 36 

Andre Auw, C.P. 
Study in Love 38 

Vincent Giegerich, C.P. 


Tragedy in the Congo 39 

News Frontier in Seminar) Training 42 

Passionists In The United States 49 

Passionists Around The World 67 


Via Dolorosa 

Robert McKenna 

Editor: Ignatius P. Bechtold, C.P. Layout: Andrew J. Buschmohle, C.P. 

The Passionist is published quarterly by Holy Cross Province at Immaculate Con- 
ception Monastery, 5700 North Harlem Avenue, Chicago 31, Illinois. The maga- 
zine is a private publication, issued primarily for members of the Congregation of 
the Passion. There is no copyright. There is no subscription price, but free-will 
offerings are gratefully accepted. Controlled circulation publication postpaid at 
St. Meinrad, Indiana. 

Winter, 1965 1 





WITHIN the last decade in this 
country, and before that in Eu- 
rope, there has been a tremendous em- 
phasis on the Resurrection. Where 
once the cross seemed to stand supreme 
as the great act by which Christ effected 
our redemption, today the Resurrec- 
tion has joined the cross. Whether we 
are ready to admit it or not, this new 
emphasis presents a problem for the 
Passionist. His very name indicates 
that he is a preacher of the Passion, 
and, in our traditional way of looking 
at things, the Passion means the suf- 
fering and death of Christ — not His 
Resurrection. This does not mean that 
we have not preached the Resurrection. 
We have preached it on occasion; but 
certainly it has never had a leading 
place in our mission preaching, nor has 
it held a prominent position in the 
spiritual legacy handed on to us by St. 
Paul of the Cross. Now, suddenly, the 
Resurrection has sprung into promi- 
nence and the Passion seems to be on 
the decline. 

What are we to do? A few solve 
the problem by denying it — it is all a 
passing fancy and soon things will be 
back to normal. Most of us, however, 

appraise the situation more realistically 
We see that this new emphasis is com- 
ing, not from one or two scholar? 
with a pet theory, but from the decided 
majority of liturgists and theologians, 
biblical and scholastic, if you care foi 
that distinction. Furthermore, this em- 
phasis has already filtered out of the 
inner sanctums of scientific journals 
and drifted down to the family-type 
magazine, and it is not unusual to pid 
up a bulletin in a parish church anc 
find something in it about the "Riser 
Christ." What's more, it has noa 
found a place in official echelons, par 
ticularly in the recent Constitution ot, 
the Liturgy which does not mentior 
the Passion without the Resurrectior 
and speaks frequently about the Paschal 

Once we admit that the Resurrectior 
is here to stay, there are further prob 
lems, especially for the busy missionary 
He cannot call everything off and re 
turn to the books for a few months t< 
"bone up" on this new theological em 
phasis. And even if he could, the more 
difficult problem still remains — how t< 
integrate the new Resurrection Theol 
ogy with our traditional preaching oJ 

The Passionisi 




:he Passion. For it is clearly a question 
>f integration: we must not stop 
^reaching the Passion and start preachi- 
ng the Resurrection but, rather, we 
must join the Passion with the Resur- 
rection to form the Paschal Mystery 
ind then discover how to emphasize 
the Passion in the light of the Paschal 

But how can we do this? We will 
not find the answer in any one article, 
in any one book, or in any one discus- 
sion with a leading exegete or theo- 
logian. But if we put together many 
articles, and many books, and many 
opinions, if we discuss them at home 
in the monastery and together at mis- 
sionary congresses, and if we do all 
this on the highest level, thinking in 
terms of how to relate the Passion of 
Christ to the Twentieth Century, in 
time we will find an answer. The an- 
swer is beyond any one of us, but it is 
not beyond all of us. 

This article is not concerned with 
answers but rather with establishing 
the problem. More precisely we wish 
briefly to outline the foundation of our 
traditional preaching on the Passion, 
and then compare them with the scrip- 

Winter, 1965 

rural, liturgical, and theological work 
that has re-discovered the Resurrection 
and thrust it into prominence. We will 
see why today the Passion cannot stand 
isolated from the Resurrection. 

Our Traditional Approach 

The Passion spirituality that inflamed 
the heart of St. Paul of the Cross and 
that has been traditional among us, 
both in our own religious life and in 
our preaching, comes to us from the 
Middle Ages. It was St. Bernard, St. 
Gertrude, St. Melchtilde, and espe- 
cially St. Francis of Assisi who taught 
us to look back in time to those last 
few hours of Our Lord's earthly life. 
There on Calvary, through constant 
prayer and meditation on the details of 
his suffering, we have learned to live 
our own lives. This approach is an 
authentic development in the life of 
the Church, and down through the 
ages has borne much spiritual fruit. 1 

As for our apostolate, we have 
preached the Passion above all other 
mysteries, not only because St. Paul of 
the Cross commissioned us to do so — 
certainly a good reason in itself — but 

Bernard Bell, a deacon, is finishing 
his courses in theology at St. Mi- 
chael's Monastery in Union City. 
Father Bernard will be ordained to 
the priesthood this spring. He is a 
native of Toronto, Ontario, Canada. 

because it seemed the eminently prac- 
tical thing to do. After all, in the 
Scriptures the death of Christ on the 
Cross seems to stand alone as the one 
great saving act of our redemption. 
The Evangelists spend more time and 
go into greater detail describing the 
Passion and Death of Christ than any 
other aspect of His life. St. Peter re- 
minds us that we were purchased, not 
with gold or silver, but with the pre- 
cious blood of Christ (1 Pet 1:18-19). 
For St. Paul, the champion of the suf- 
fering Christ, the cross was the power 
of God (1 Cor 1 : 18) ; he boasted that 
he preached a crucified Christ (1 Cor 
1:23) and gloried in nothing but the 
cross (Gal 6:14). 

The Liturgy, especially on Good Fri- 
day, testifies to the essential role that 

Christ's suffering and death played inl 
our salvation. "We adore you, ; 
Christ, and we bless you, because byj 
your Holy Cross you have redeemed 
the world." The greatest liturgical wit- 
ness of all is the Mass. It is the per-i 
feet sacrament of the Passion and at 
every Mass we renew, sacramen tally, i 
the sacrifice of Calvary. 

In the Fathers we do not find great 
emphasis on the Passion itself. How-- 
ever, there are exceptions, especially in 
the Syrian Church. St. Melito of Sar- 
dus, St. Isaac of Antioch and particu- 
larly St. Ephraem, offer us a realistic 
presentation of Our Lord's sufferings' 
that is characteristic of a much later: 
period. 2 

Stress on the Passion 

Many theologians, reflecting on the 
prominent place of the Passion in the: 
Scriptures and the Liturgy, have ex- j 
plained the Passion as the efficient 
cause of our redemption. It alone is 
the principle act, and the only essential | 
act of man's salvation; the other acts 
of Christ, including his Resurrection, 
seem to be only integral acts of our 
redemption. 3 For St. Thomas the Pas- 
sion caused our redemption by way of t 
merit, satisfaction, sacrifice, redemp- 
tion, and (though not exclusively as 
we shall see later) efficiency. 4 The 
magisterium has stressed the role of 
Christ's Passion in effecting our re- 
demption; it has declared that by His 
Passion Christ satisfied for the sins of 
men and merited for all men the gifts 
of grace and glory. 5 

The Passionist 

There is no questioning the fact that 
meditation on the historical aspects of 
the Passion has been extremely bene- 
ficial to souls in the past and will al- 
ways be beneficial in the future. But 
what about the scriptural and theo- 
logical foundations on which we have 
based our preaching? In the light of 
modern biblical and liturgical research, 
can we say that the Passion by itself 
is the central act by which Christ 
effected our redemption? 

The answer is no. Research will not 
support our traditional position that 
the Passion, by itself, is the central act 
of our redemption. The Scriptures, the 
Liturgy, the Fathers, give evidence that 
our claims have been too exclusive. It 
is not the Passion, in isolation, that is 
the essential act of our redemption but 
the Passion plus the Resurrection and 
all that follows from it (the Ascension, 
Pentecost, and to some extent the 
Parousia — the "Easter events"). 6 It is 
not the cross alone but the Paschal 
Mystery that is central in our redemp- 

The Paschal Mystery 

Paschal Mystery is a phrase used to 
describe the work of redemption as we 
find it described in the New Testa- 
ment, particularly in St. John and St. 
Paul. Since our purpose in this article 
is rather limited we cannot go into a 
detailed explanation. Here we will 
merely synthesize a brief treatment of 
the Paschal Mystery from a recent 
article by Dom Placid Murray, O.S.B. 7 

The Paschal Mystery has three main 

Winter, 1965 

characteristics. // is a single mystery. 
Not only is the Passion and Death of 
Christ one mystery with His Resurrec- 
tion and directed towards it, but the 
same movement involves our redemp- 
tion too. St. John brings this fact out 
in his commentary on Caiphas' proph- 
ecy; "... Holding as he did the high 
priesthood in that year, he was able to 
prophesy that Jesus was to die for the 
sake of the nation; and not only for 
the nation's sake, but so as to bring 
together into one all God's children, 
scattered far and wide" (Jn 11:51-52). 

// is a victory. The notion of victory 
implies that of battle, and this biblical 
concept of victory covers in equivalent 
language the Scholastic formation of 
the doctrine of merit and satisfaction. 
In St. John's presentation of the mys- 
tery, the Resurrection does not only 
follow after death — it springs from it. 
It is in dying that the grain of wheat 
sprouts again; it is the onset of the 
throes of childbirth which announces 
to the woman the joy that a man is to 
be born. The Apocalypse rings with 
the triumph of the Lamb that was 
slain, in tones and images easily 
grasped in our own apocalyptic age. 

// is Christ's passage from this world 
to the Father. St. Paul thinks of the 
redemptive work of Christ essentially 
as the return of mankind to God, a 
return which was worked out first of 
all in Christ, dead and risen as the 
first fruits of this mankind, according 
to 1 Corinthians 15:20 (this is what 
the theologians call objective redemp- 
tion). Then in each Christian who 

dies and rises in his turn with Christ 
in Baptism, according to Romans 6:3-4 
(this is subjective redemption). This 
return of mankind to God is there- 
fore carried out, not by a sort of legal 
fiction, nor even by a reparation of the 
merely moral order, but essentially by 
the fact that Christ takes upon Him- 
self mortal flesh, and dies to this fleshy 
body to rise again, the Adam who has 
become "life-giving spirit" (1 Cor 
15:14). When St. Paul affirms that 
the Second Person of the Blessed Trin- 
ity has become "life-giving spirit," he 
does not mean that the Second Person 
has become the Third, but that the hu- 
manity of Christ has passed from a 
fleshy to a spiritual state, a state which 
now allows it to give life to all men, 
vivificans, precisely by His gift of the 
Spirit of the Father to them. 

The Early Church 

In the early Church, then, the whole 
Paschal Mystery was the central act of 
redemption. This was bound to throw 
a different light on the Passion. We 
sorrow at Our Lord's terrible suffer- 
ings, but the early Christians rejoiced 
in His glorious victory over sin and 
death. Our symbol is the naked Christ 
hanging limp on the cross, theirs was 
the plain cross decorated with stones 
and jewels, or — after the Sixth Century 
when the first crucifix appeared — the 
conquering Christ, in radiant vest- 
ments, standing upright with arms out- 
stretched to His Father.' 8 Our method 
is a silent Ignatian-type meditation 
within the confines of one's room, but 

their method was a joyful participation 
in the liturgical assembly where they! 
met the Risen Christ who still bore ini 
His body the wounds of His sufferings. 
Where we look back into history, they 
looked up into Heaven — "Why do you 
seek the living among the dead" (Mk 
24: 5 ). 9 

We mentioned above that modern 
research will not support the opinion 
held by many theologians since Trent 
that the Passion, by itself, is the cen- 
tral act of redemption. Now we must 
show why. Necessarily our treatment 
must be very general; we are not at- 
tempting to explain the Paschal Mys- 
tery, but only wish to show why the 
Resurrection must be considered along 
with the Passion as the efficient cause 
of our redemption. 

The Witness of Sacred Scripture 

At the last supper, Christ compared 
His death to a sacrifice. A brief study 
of the Hebrew concept of sacrifice will 
help us determine the essential ele- 
ments in the Sacrifice of Calvary. 10 

The purpose of the sacrifice is to 
honor God and effect a union with 
Him. In every Old Testament sacri- 
fice there were two main elements: The 
offering of a victim by man, and the 
acceptance of the victim by God. The 
victim — usually an animal or food — 
had to be in some way divinized, that 
is, changed from something belonging 
to man into something that could be 
received by God. This was effected 
by the immolation. 

For the Hebrews, the immolation 

The Passionist 

was not a destruction but a change, or 
rransferal of state. This distinction is 
essential because of our popular idea 
)f sacrifice (e.g. giving up something 
for Lent) in which the "giving up" is 
x>und up with personal deprivation. 
Not so for the Jew. He did not kill a 
victim to deprive himself of something 
:>f value and thus receive the favor of 
God, but rather to give something to 
God and effect a union with Him. 
When the victim was burnt, the one 
offering the sacrifice looked at the 
imoke rising up and saw his offering 
become divinized, pass out of his 
earthly life and enter into the divine 
life of God. The immolation was the 
>ign of God's acceptance. The sprin- 
kling of the blood (the sign of life) 
>n the altar and on the offerer, and 
he eating of the victim, was the sign 
>f the union effected with God. 

In the sacrifice of Calvary, then, we 
nust have these same two elements, 
)ffering and acceptance. When Christ 
•aid, "I sanctify myself" (Jn 17:19) 
he words, according to Durrwell sig- 
lified in their Hebrew equivalent, "I 
ronsecrate myself to God in Sacri- 
ice." n But as yet we have only one 
element in the sacrifice. If the sacrifice 
)f the Cross was a true and effective 
sacrifice it had to be accepted by the 
Father. According to the New Testa- 
nent writers, the acceptance of the 
/ictim is the Resurrection by which 
he Father really takes possession of 
he victim. 12 

We should note, finally, that the 
)ffering of Christ (Passion -Death) and 

Winter, 1965 

the acceptance by the Father (Resurrec- 
tion) was not merely symbolical. Christ 
really passed from human life and hu- 
man condition (sarx) through death, 
to the life of Glory and was established 
as "Kyrios," Lord of all creation for 
the sending of the Spirit. 

We have briefly outlined the Jewish 
concept of sacrifice because we feel that 
it brings out clearly the importance of 
Christ's Resurrection. Our traditional 
method of giving the death of Christ 
an exclusive role does not fulfill the 
demands of Jewish sacrifice. There 
must be a complete giving and a com- 
plete acceptance. Both are important, 
both are essential. And the acceptance 
is not something that merely follows 
from Christ's sacrifice, but it is part of 
it. Thus we see the inseparable bond 
between the Death and Resurrection 
of Christ, and speak of them as one 
mystery — the Paschal Mystery. 

There are other Biblical themes 
which will bear out the same conclu- 
sions but we do not have the time or 
the space to go into them here. 13 We 
must go on to consider St. Paul's treat- 
ment of the Passion. 

The Passion in Saint Paul 

Passionists have always felt a close 
affinity to St. Paul because of his great 
devotion to the Passion of Christ. In 
Galatians and the early part of 1 Co- 
rinthians he boasts that he preaches 
Christ and Him crucified. And yet, in 
the fifteenth chapter of the same epistle 
to the Corinthians he speaks just as 
vehemently about the importance of 

the Resurrection in his preaching. ("If 
Christ has not been raised, then our 
preaching is in vain and your faith is 
in vain." 15:14) 

In the beginning of his ministry 
Paul preached the kerygma of the 
Apostles which centered upon the 
Resurrection-Parousia. After his dis- 
couraging experience at Athens, how- 
ever, and faced with the challenge of 
the wide-open seaport town of Corinth, 
he reflected on his past "failures" and 
saw in his weakness the power of God. 
Coming to Corinth he changes his mes- 
sage from Resurrection-Parousia to Pas- 
sion-Resurrection and proclaims with 
new insight, "I determine not to know 
anything among you, except Jesus 
Christ and him crucified" (I Cor 
2:2). 14 But this new emphasis is never 
separated from the Resurrection. Paul 
never emphasized the Passion in itself 
as an isolated event, as was the custom 
of the Passion Mystics. 

"Saint Paul himself was not at all 
concerned with the details of the 
Passion. He tells us clearly in Co- 
rinthians : 'We know no one accord- 
ing to the flesh, (the details of his 
earthly life) yet now we know him 
so on longer .... In Christ ... (all 
things) are made new" (2 Cor 

In St. Paul's epistles you will find 
only seven allusions to the details 
of the Passion of Christ, and each 
time it is merely a casual allusion. 
"Jesus on the night before he died, 
was betrayed ..." Nothing more; 

no delay over what we call the imi-j 
tative qualities of the Passion of 
Christ; no effort at setting up a 
psychological apparatus as did St.i 
Ignatius in the Spiritual Exercises,! 
to bring us to imitate Christ's Pas-i 
sion." 15 

For St. Paul the Passion of Christ was 
always inseparably linked to the Resur- 
rection. He tells the Corinthians of 
Jesus who was "Crucified through 
weakness, yet he lives through the 
power of God" (2 Cor 13:14). His 
kerygma established this fact beyond 

"For I delivered to you as of the 
first importance what I also re- 
ceived, that Christ died for our sins, 
in accordance with the scriptures, 
that he was buried, that he was 
raised on the third day in accordance 
with the Scriptures" (1 Cor 15: 

What we see in St. Paul, we see in 
the whole of the Apostolic Preaching 
— the Passion never stands alone as the 
one principle act of redemption but is 
always united to the rest of the Paschal 
Mystery. Even though an analysis of 
the Apostolic Kerygma is a very con- 
vincing proof of the centrality of the 
Paschal Mystery we will not go into it 
here. The matter has been taken up at 
length by prominent scholars and their 
findings are well known. 16 Let us con- 
tinue on to a consideration of the 
liturgical evidence. 

The Passionist 

he Witness of the Liturgy 

In the past we have thought of the 
lass almost exclusively as a re-enact- 
lent of Christ's death on Calvary, 
his is a very understandable conclu- 
ion. We have St. Paul's reminder to 
lie Corinthians, "As often as you eat 
bis bread and drink the cup you pro- 
laim the death of the Lord until he 
omes" (1 Cor 11:26). The Liturgy 
:self, at first glance, seems to indicate 
be same thing. The Mass of Corpus 
>hristi, (which is recent as Masses go, 
►robably dating from the Thirteenth 
entury) 17 has this famous collect. 

"O God, in this wonderful sacra- 
ment you have left us a memorial of 
the Passion. We ask you to enable 
us so to worship the sacred mys- 
teries of your Body and Blood that 
we may constantly feel in our lives 
the effects of your redemption." 

By contrast with this collect which 
tates that the Mass is a "memorial of 
he Passion," we would like to quote 
hese words from the Constitution on 
he Liturgy. 

"By a tradition handed down from 
the apostles which took its origin 
from the very day of Christ's Resur- 
rection, the Church celebrates the 
Paschal Mystery every eighth day; 
with good reason this, then, bears 
the name of the Lord's Day or Sun- 
day. For on this day Christ's faith- 
ful should come together into one 
place so that, by hearing the word 

Winter, 1965 

of God and taking part in the Eu- 
charist, they may call to mind the 
passion, the resurrection, and the 
glorification of the Lord Jesus and 
may thank God who "has begotten 
them again through the resurrection 
of Jesus Christ from the dead, unto 
a living hope" (1 Pet 1:3). 18 

In this paragraph the emphasis is much 
broader than in the oration from the 
Mass of Corpus Christi. The Mass is 
a memorial, not only of the Passion, 
but of the whole Paschal Mystery. And 
the reason why is indicated in the para- 
graph — the holy day of the Christians 
is the day of His Resurrection. 

If the Mass is strictly a memorial of 
the Passion, would it not have been 
more natural for the early Christians to 
choose Friday instead of Sunday as the 
Lord's Day? Father Vincent Ryan, an 
Irish Liturgist, answers the question 
this way. 

"From one view-point it might have 
been thought more appropriate to 
select Friday, the day of the Passion 
and death, for the celebration of 
the "memoria passionis ejus." In- 
stead, the Church chose the day of 
Christ's triumph when He rose 
gloriously from the tomb and ap- 
peared among His own. That Sun- 
day was selected for the public cele- 
bration of the Eucharist can have 
only one explanation, viz, the in- 
timate connection the first Chris- 
tians saw between the Resurrection 
of Christ and the sacrament of His 
Body and Blood." 10 

Early Christian Worship 

Professor Oscar Cullman in his 
book, Early Christian Worship 20 ex- 
plains the twofold relation of the Mass 
to the Passion and to the Resurrection. 
The early Christians linked the Eucha- 
ristic meal to the post-resurrection ap- 
pearances of Christ to His apostles. St. 
Peter relates that Christ appeared "even 
to us who did eat and drink with him 
after he rose from the dead" (Acts 
10:41). It seemed natural to expect, 
then, that Christ would appear again in 
His Spirit at the Christian meal since 
"Where two or three are gathered in 
my name, there am I in the midst of 
them" (Mt 18:20). Consequently the 
meal was a cause for great rejoicing: it 
looked back to the resurrection meals 
of Christ and His apostles, and for- 
ward to the Messianic meal (Apoc 
3:20) that Christ would eat with His 
followers in the Kingdom of His Fa- 
ther (Mt 26:29). It was only when 
the celebrations got out of hand that 
St. Paul felt obliged to stress that the 
meal celebrated goes back to the Last 
Supper. And even then he emphasized 
that the Eucharistic proclamation of 
the Lord's death takes place "until he 
comes" (1 Cor 11:26). 21 In Chapter 
Ten of the same epistle he speaks of 
the present Eucharistic union of the 
community with the Resurrected body 
of Christ which is identical with the 
Church: "The bread which we break, 
is it not a communion of the body of 
Christ? Seeing that there is one bread, 
we who are many are one body" 


Cullman sums up his findings in 
these words . . . 

"The shed blood of Christ first as-j 
sumes permanent place in the Eu- 
charistic meal as a result of Paul's 
referring to the original sources of 
early Christian meals, namely the 
Last Supper of the historical Jesus. 
In time, however, and with further 
development, the opposite has hap- 
pened and the death idea is now so 
one-sidedly emphasized that the val- 
uable links with the primitive Lord's 
Supper preserved with the Resurrec- 
tion, with that meal with the risen 
Christ, and with the coming of the 
risen Christ at the last, are lost. 
Christ's presence is then bound up 
exclusively with the elements, and 
the occasion is no longer an actual 
meal, while in the early community 
Christ is thought of as sitting at 
table with His own and sharing the 
meal." 22 

Memorial of the Passion 

The internal evidence that the Mass 
is a memorial of the whole Paschal 
Mystery is very strong. The best single 
witness of all is the Anamnesis, the 
great and ancient prayer of remem- 
brance said right after the words of 
consecration. The Church, reflecting on 
what has just happened, says, 

"We remember the blessed suffer- 
ings of the same Christ, your son, 
Our Lord, we remember his rising 
from the abode of the dead, and his 
going up to the glory of Heaven." 

The Passionist 

Every ancient liturgy without excep- 
tion lists these three events — Passion, 
Resurrection, Glorification. 23 Studying 
the Anamnesis in the early Eastern 
liturgies, Gregory Dix tells us that 
this prayer recalls not merely the his- 
torical facts of the crucifixion, but in 
most of them it also recalls, what he 
refers to as the "meta-historical facts" 
of the Resurrection and Ascension and 
the "eternal facts" of the enthronement 
and the Second Coming. 24 

Article Six of the Constitution on 
the Liturgy places the Eucharist directly 
in the line of the Paschal Mystery, but 
does not attempt an explanation of 
precisely how this is so. Since the time 
of Odo Casel there has been much 
discussion on this matter but as yet 
there is no general agreement. Many 
modern theologians point to certain 
facts: in the twofold consecration of 
species there is a sacramental separa- 
tion of the Body and Blood of Christ; 
yet the Christ that becomes present at 
the moment of consecration is not the 
dead or dying Christ but the Risen 
Christ; in every Mass there is not a 
new Paschal Mystery but rather the 
worshipping community, united to 
Christ its head, is in some way "in- 
serted" into the one Paschal Mystery so 
that "as often as this sacrifice is offered, 
the work of our redemption is accom- 
plished." 2 "' Despite the difficulties of 
explaining precisely how this happens, 
there is no difficulty about the fact that 
it happens. The Constitution on the 
wtturgy clearly points out, especially in 
Article Six, that the Mass is a celebra- 

Winti-r, 1965 

tion, not only of the Passion as such, 
but of the whole Paschal Mystery. 

The Witness of Theology 

If the Resurrection is so important 
how did it come to assume a secondary 
position? How did it get separated 
from the Passion and Death of Christ 
for so many centuries? In this section 
we will answer this question by sketch- 
ing the historical relationship between 
the Passion and the Resurrection of 
Christ. Let us start at the beginning 
of theological speculation with St. Paul. 

In his Epistle to the Romans, St. 
Paul compares the faith of the Chris- 
tian with the faith of Abraham. In 
the course of the discussion he tells 
the Romans that just as Abraham's 
faith was credited to him, so also our 
faith will be credited to us, "if we be- 
lieve in him who raised Jesus our Lord 
from the dead, who was delivered up 
for our sins, and rose again for our 
justification" (Rom 4:24-25). This 
text is receiving great attention today, 
for it seems to clearly indicate that for 
St. Paul, not only the Passion but also 
the Resurrection is an essential act of 
our redemption. Fr. Stanislas Lyonnet 
and Fr. F. X. Durrwell, two exegetes 
who have devoted great time and 
energy to re-establishing the role of the 
Resurrection, commenting on Romans 
4:25, conclude that for St. Paul the 
Resurrection is a true efficient cause of 
our justification. 2 ' 1 

The Greek Fathers never distin- 
guished between the Passion of Christ 
and His Resurrection; they considered 


both acts as part of one mystery. They 
held the view expressed by St. Hilary, 
"He redeemed us by his blood, by his 
passion, by his resurrection." 27 The 
Latin Fathers went into greater detail. 
For the sake of theological precision 
they distinguished between the Passion 
and Resurrection and considered the 
respective role of each. Some of them 
felt that the Passion and Resurrection 
were of equal importance and both 
real causes of our justification. St. Au- 
gustine was of this mind and in at least 
one of his sermons presented Romans 
4:25 as evidence of the causal connec- 
tion between the Resurrection of Christ 
and our justification. 28 Others, how- 
ever, beginning with the anonymous 
Roman author Ambrosiaster, relegated 
the Resurrection to a secondary posi- 
tion, attributing to it only extrinsic 
causality. This tradition was continued 
by later Latin writers, notably Car- 
dinals Toledo (f 1593) and Cajetan 
(fl650). Father Lyonnet finds this 
quotation in the writings of Cardinal 

"Christ is said to have risen from 
the dead for our justification in 
order that the redemption which 
was accomplished by his death, 
might be applied to us, and we 
might share in its fruit." 29 

Alongside this negative tendency to 
de-emphasize the Resurrection we find, 
beginning with St. Anselm (fll09), a 
tradition that lays great stress on the 
Passion as the cause of our redemption. 
The Archbishop of Canterbury was 

the first to develop the legal aspect oi 
sin. Sin for Anselm is primarily an ac 
of injustice. Any rational creature whc 
does not give God his due, robs Hirr 
and thereby incurs a debt. In his worl 
Cur Deus Homo, Anselm sees the 
Redemption as a legal transaction bj 
which the Son restores to the Fathei 
what has been taken from Him b) 


Aquinas and the Passion 

St. Thomas Aquinas, continuing ic 
the tradition of Anselm, developed and 
deepened the richness of his juridical 
approach. For Thomas, the Passion is 
the act by which Christ makes recom- 
pense to the Father for the sin of 
Adam, and restores the proper persona] 
relationship between God and man. 
It is the cause of our redemption pei 
modum meriti, per modum satisfac- 
tions, per modum sacrificii, per mo- 
dum redemption is. 31 

Though St. Thomas stressed the Pas- 
sion, he did not ignore the redemptive 
role of the Resurrection. For centuries 
it has been commonplace to say that he 
attributed only exemplar causality tc 
the Resurrection. Many modern theo- 
logians, including Father Edward Schil- 
lebeeckx, feel that this interpretation is 
erroneous, and was introduced by St 
Thomas' commentators, particularly 
John of St. Thomas (fl644). 32 Fr. 
Lyonnet argues, along with Fr Schil- 
lebeeckx and others, that St. Thomas 
saw the Resurrection as a true efficient 
cause of our redemption. 


The Passionist 

"St. Thomas says that the death and 
resurrection act as efficient causes 
both of the remission of sins and of 
justification, which are two aspects 
of one unique reality. To explain 
the distinction introduced by St. 
Paul between these two inseparable 
effects, St. Thomas appeals to the 
exemplary causality of the death 
and resurrection. 'In the justifica- 
tion of souls, two things take place, 
namely, the remission of sin and the 
newness of life through grace. In 
the order of efficient causality exer- 
cised by the divine power, both the 
passion of Christ and his resurrec- 
tion are the cause of justification in 
its two-fold aspect. But in the order 
of exemplary causality, his passion 
and death are the cause of the re- 
mission of sin by which we die to 
sin: the resurrection, however, is 
the cause of the new life which is 
through grace of justice.' (S.T. Ill, 
q. 56, 3a. 2, ad 4.)"** 

lb Sum Up 

To sum up what we have said so 
far, St. Paul placed equal emphasis on 
Jie Passion and the Resurrection as the 
:auses of our redemption. The Greek 
Fathers did the same, without distin- 
guishing between the two acts. The 
Latin Fathers made the distinction and 
hvided themselves into two camps: 
>ne camp, including Augustine, con- 
sidered the Resurrection an efficient 
:ause of our redemption; the other 
amp, beginning with Ambrosiaster 
ind including many of the later Latin 

Winti-r, 1965 

writers, considered the Resurrection as 
merely an extrinsic cause of our re- 
demption. At the same time we have 
great stress placed on the Passion by 
St. Anselm and St. Thomas in their 
development of the juridical nature of 
redemption. Since Christ could not 
merit or make satisfaction through His 
Resurrection, (since He was not in 
statu viator is), there was no room for 
the redemptive role of the Resurrec- 
tion in such a theory. However, mod- 
ern investigation into the works of St. 
Thomas indicates that he did attribute 
efficient causality to the Resurrection 
(and the Ascension). 34 

Why was this aspect of St. Thomas' 
teaching never developed? The mis- 
interpretation laid at the door of his 
commentators by some modern theo- 
logians is only a partial answer. Much 
more to the point was the great his- 
torical-theological imbroglio that came 
two and a half centuries after his death 
— the Protestant Revolt. 

For Luther, man was essentially cor- 
rupted by sin and was, therefore, in- 
capable of helping himself. Not even 
Christ could help man out of his pre- 
dicament; the Passion and Death of 
Christ was only a model for us to fol- 
low and was in no way a real cause of 
our justification. Luther's denial of the 
efficacy of the Passion evoked a head- 
on rebuke from consequent Catholic 
theology. The Council of Trent in- 
sisted that the gifts lost by Adam were 
regained, and the requirements of 
justice accomplished by "the most Holy 
Passion on the wood of the Cross."' 1 " 


For the last four-hundred years theo- 
logical discussion has centered upon 
this text of Trent, backed up by refer- 
ences in Scripture and St. Thomas 
which show the saving power of the 
death of Christ. 36 The Resurrection 
did not enter into the controversy, not 
because it lacks importance, but because 
it was not challenged by Luther, since 
it is not a meritorious or satisfactory 
cause of redemption. 

Today the age of defensive theology 
has come to an end. Thanks to modern 
studies in Scripture, Liturgy, and the 
Fathers, the Resurrection has regained 
the attention of modern theologians 
and is being restored to its rightful 
place in Catholic theology. 


We have pointed out above that the 
suffering Christ we traditionally preach 
in our mission sermons is not the 
Christ Crucified of the Scriptures and 
the Liturgy. Or perhaps it would be 
more accurate to say that it is the same 
Christ Crucified, but in the Scriptures 
and the Liturgy there is a different 
emphasis. And yet the Passion as part 
of the Paschal Mystery "belongs" to us 
preachers of the Passion just as much 
as the Passion tradition we have in- 
herited from the great saints of the 
Middle Ages. 

The Problem is, how do we adapt 
our preaching so that we can preach 
the whole mystery of the Cross. Clearly 
it must be adaptation. We cannot close 
our eyes to the very obvious fact that 
our traditional emphasis on the his- 


torical Christ has produced saints ii 
the past. We cannot deny the validit 
of the Passion heritage left us by met 
like St. Bernard, St. Francis, and St 
Paul of the Cross. These men hav« 
given us something that the early Chris: 
tians did not have. But by the sarni 
token, we cannot refuse to incorporate 
into our preaching that more ancien 
heritage which saw the Passion as par 
of the Paschal Mystery. This traditior. 
enriches our understanding of the 
Lord's death and places our preaching 
within the great liturgical movemenl 
that is today sweeping through the 

We need real adaptation that wil] 
take the best of both traditions, blend 
them together, and give us the whole 
Christ Crucified. In the practical ordei 
this demands a New Passwlogy thai 
will study the Passion in the Scriptures 
the Liturgy, the Fathers, as well as ir 
the great mystics. We must re-thinl< 
the Passion and its expression in Dog 
matic Theology (especially sacramental 
theology) and Moral Theology. Ther 
we must take the fruits of our researcr 
and incorporate them, in a very prac 
tical way, in our mission sermons. 


This will not be easy. In a sermor 
on Purity is it better to speak of the 
scourging of Christ at the pillar, or i: 
it better to remind the impure, as St 
Paul reminded the Corinthians (1 Coj 
6:15), that they are taking the Bod] 
of Christ and joining it to the body oi 
a harlot? In a sermon on death anc 

The Passionisi 

judgment is it better to portray that 
final moment beyond which no one can 
merit and destiny is fixed for all eter- 
lity, or is it better to preach death as a 
joyful experience through which the 
Christian, living a risen life through 
Baptism, must pass to be fully united to 
bis Risen Lord at the Parousia? Is it 
setter to remind the suffering Christian 
that Christ on the cross gained suffi- 
cient graces for him to persevere in his 
trials, or is it better to point to the 
Risen Christ that St. Stephen saw — 
standing and reaching out His pierced 
hands to help him? Is it better to en- 
courage meditation on the Passion, or 
must we not also teach our hearers how 
to meet Christ Crucified and Risen in 
the sacraments ? Both approaches must 
be used. But in what matter? And to 
what degree? And must we preach a 
different Christ Crucified to different 
listeners? Is Karl Rahner right when 
he suggests that Youth, who are full 
of vitality and optimism, should hear 
of the glorious victory of Christ over 
sin, whereas older people who have 
tasted bitter sufferings must hear about 
the terrible sufferings and abandon- 
ment of Christ on the Cross. 37 

We have set out to present, in this 
article, the problem which faces the 
preacher of the Passion today. We do 
not have the answers to the questions 
we have raised. But we feel that there 
ire no grounds for fearing the great 
modern emphasis on the Paschal Mys- 
tery. It is not de-emphasizing the Pas- 
sion. On the contrary, it is adding a 
new dimension to our traditional Pas- 

Wintfr, 1965 

sion preaching and offering us a chal- 
lenge — a challenge which all who 
preach Jesus Christ and Him Crucified 
must accept. 


1 Barnabas Ahern, C.P. New Horizons 
(Notre Dame 1963), p. 86. 

2 Herbert Thurston, "The Passion of 
Christ" Catholic Encyclopedia Vol II 
(New York 1911), p. 258. 

3 David Bulman, C.P., "The Crux of 
Salvation" Verbum Cruets Vol 2:2 
(April 1964), p. 7. 

» Joseph M. O'Leary, C.P., "The De- 
velopment of the Doctrine of Saint 
Thomas Aquinas on the Passion and 
Death of Our Lord (Chicago 1952), p. 
76 ff. 

5 D. B. (1963 Edition) 1513, 1528, 

6 Edward Schillebeeckx, O.P., Christ 
the Sacrament of Encounter With God 
(New York 1963), p. 22. 

7 Placid Murray, O.S.B., "Christ in 
Our Midst," Furrow, Vol 15:5 (May 
1964), p. 270-272. 

s William O'Shea, The Worship of 
the Church (Westminster 1958), p. 176- 

9 Schillebeeckx, p. 63. 

10 We are giving the explanation of 
F. X. Durrwell, The Resurrection (New 
York I960), p. 59-72. 

11 Durrwell, p. 64. 

12 Durrwell, p. 65. 

13 Especially the themes of Exodus and 
Passover as found in the Synoptics and 
St. John. Two terms are needed: a 
terminus a quo, and a terminus ad quern. 

1 ' Ahern, p. 94-97. 
18 Ahern, p. 86. 

16 See especially C. H. Dodd, The 
Apostolic Preaching (New York 1960). 


17 St. Andrew Bible Missal (Bruges 
1962), p. 650. 

1:8 Constitution on the Liturgy (N.C. 
W.C 1963), p. 106. 

19 Vincent Ryan, O.S.B., "Every Sun- 
day an Easter Sunday," Furrow Vol 15:5 
(May 1964), p. 303. 

20 Oscar Cullman, Early Christian 
Worship trans. A. Stewart and James 
V. Torrance, (London 1953). 

21 Cullman, p. 17-18. 

22 Cullman, p. 19. 

23 A. G. Martimort, The Signs of the 
New Covenant (Collegeville 1963), p. 

24 Gregory Dix, The Shape of the 
Liturgy (Glascow 1945) 2nd Edit. p. 

25 Secret of the Ninth Sunday after 

26 Stanislas Lyonnet, S.J., "Redemptive 
Value of the Resurrection," Theology 
Digest Vol 8:2 (Spring I960), p. 90. 
Durrwell, p. 25-28. 

27 as quoted by Lyonnet, p. 89. 

28 Sermon 236 in "St. Augustine's Ser- 
mons on the Liturgical Season," trans. 
Sr. Mary Sarah Muldowney, R.S.M. The 
Fathers of the Church ed. Roy Deferrari 
et al. (New York 1959), p. 232. 

29 Lyonnet, p. 90. italics mine. 

30 William F. Hogan, Christ's Redemp- 
tive Sacrifice in Foundations of Catholic 
Theology Series, ed. Gerard S. Sloyan,i 
(Englewood 1963), p. 10-11, 79-80. 

31 S.T. Ill q. 48. 

3:2 Schillebeeckx, p. 61 footnote 16. 

33 Lyonnet, p. 90. 

34 A consideration of St. Thomas' 
teaching on the Resurrection is included 
in the following articles. 

Robert R. Barr, "The Soteriological 
Value of the Resurrection," A.E.R. Vol 
146 (May 1962), p. 304-315. 
Nicholas Crotty, C.P., "The Redemptive 
Role of Christ's Resurrection," Thomist 
Vol 25:1 (January 1962), p. 54-107. 
Stanislas Lyonnet, "La Valeur Soteriolo- 
gique de la Resurrection du Christ selon 
Saint Paul," Gregorianum Vol 39 
(1958) p. 95-118. (We have been quot- 
ing above from a condensation of this 
article in Theology Digest) 
Bruce Vawter, "The Resurrection and 
Redemption," C.B.Q. Vol 15:1 (1953) 
p. 11-23. 

35 D.B. 1528. 

36 Hogan, p. 37. 

37 Karl Rahner, S.J., The Christian 
Commitment (New York 1963) p. 



Look, we are responsible! That is a tremendous word, dy- 
namic, disquieting, energizing. We are responsible for our own 
times, for the lives of our brothers. We are responsible to our 
own Christian consciences, to Christ, to the Church, to history, 
and before the face of God. 

Pope Paul VI 

The Passionist 



JLi xistentialism is a contemporary 
movement that is exerting a powerful 
influence in many realms of thought. 
The word "existential" in one's vocab- 
ulary has become almost a status sym- 
bol of sophistication. The movement, 
originating in philosophy, has pene- 
trated into the world of literature, psy- 
chology, and even theology. It is al- 
leged to be the spirit behind modern 
art and music, and it finds its most ex- 
treme adherents in the rebellious beat- 
nik generation. The present author has 
often been urged by his religious 
brethren to give a brief description of 
this philosophy that is forming the 
attitudes of the people to whom we 
preach, especially the young. 

Although existentialism is funda- 
mentally a philosophical movement, 
still there is no single philosophy to 
which the term corresponds. The word 
is applied principally to the works of 
Soren Kierkegaard, Jean-Paul Sartre, 
Karl Jaspers, Martin Heidegger, and 
Gabriel Marcel. Kierkegaard in the 
last century is seen as merely a fore- 
runner of existentialism, although its 
themes are well developed in his writ- 

WlNTF.R, 1965 

ings. The contemporary existentialists, 
except Sartre, resent being so labelled; 
they are embarrassed at the possibility 
of being associated in the public mind 
with Sartre. Yet, there are certain 
attitudes and themes that are common 
to all these authors and that describe 
existential thinking. 

Philosophy of Revolt 

The most basic characteristic of ex- 
istentialism is its revolt against aca- 
demic philosophy and against the 
scientific dehumanization of man. 
When we speak of a revolt against 
philosophy, we are referring mainly 
to the system of Hegel and his ideal- 
istic followers of the 19th and 20th 
centuries. Hegel is an example of 
rationalism run wild. His is a neat 
and tidy system, in which all of reality 
has its place in the necessary evolution 
of the Absolute. In Hegel anything 
contingent, individual, and non-ration- 
al does not fit in. He carried intellec- 
tual ism and abstract thought to the 
furthest extreme that seems possible. 
It was inevitable that the individual 

should revolt in self-defense, that a 
philosophy of the contingent should 
arise, and that the irrational in man 
should demand recognition. The apos- 
tle of revolt was Kierkegaard, who 
lashed vitriolic attacks against "the 
system," as he characterized Hegel's 
thought, and against anything that 
might submerge the individual, wheth- 
er it be abstractions or the collectivity. 
Heidegger gives graphic expression to 
the inauthentic existence of those who 
lose their individuality in the faceless 
mass of "the they." 

The revolt against scientific dehu- 
manization embraces not only technol- 
ogy, but also the philosophy of posi- 
tivism that inspires science. The ex- 
istentialists speak of this as "natural- 
ism," that is, reducing man to the level 
of "things of nature." Their revolt 
against this is so radical that they will 
not admit the validity of applying to 
man concepts that belong to mere 
"things." Thus, "categories" such as 
substance and causality are ruled out of 
a philosophy of man. 1 In fact, even 
"existence" means something different 
if applied to things and to man. The 
term is actually denied to non-human 
entities. You may say that they are, 
but not that they exist. Kierkegaard 
says the same of God: "God does not 
exist, He is eternal." Man's distinctive 
existence consists in his self-develop- 
ment through his conscious acts, espe- 
cially his free choices. Existence is not 
a metaphysical principle; it is our life 
that is to be lived, endured, and devel- 
oped. It is that in which we are most 

deeply and personally involved. Thus 
man's existence must be studiec 
through an introspective type of meth 
od. This is called phenomenology. 


Phenomenology can be defined a: 
the descriptive analysis of experience 
without any previous suppositions. It: 
object is the content of consciousness 
It abstracts from the presupposed ob 
jective reality of a world, which realist: 
insist is revealed by consciousness. It i: 
interested in the world that exists fo; 
me in my consciousness, as a factor o\ 
my unique existence. Phenomenology 
is a valuable instrument when used t( 
analyze subjective experiences such x 
anxiety, guilt, meaninglessness, despair 
the fear of death. However, the ex 
istentialists make it the only method oJ 
philosophy and hold that anything in 
capable of being treated by the phe 
nomenological method is irrelevant t( 
philosophy. Thus, Being can be un 
veiled only as it appears involved ir 
human subjectivity. Questions are ex 
eluded from philosophy if they can b< 
answered only by the traditional meth 
od of rational demonstration. For in 
stance, even the Catholic Gabriel Mar 
eel does not accept the proofs for tht 
existence of God: they depend on ab 
stract reasoning and the "naturalistic' 
principle of causality. There is but one 
valid source of conviction about God 
a phenomenological encounter witf 
Him in our consciousness, for instance, 
by faith. 


The Passionisi 


Veil her Melvin Glutz teaches philos- 
ophy at o//r monastic seminar) in 
Chicago. He received his Ph.D., 
from the Aquinas Institute in River 
Forest, Illinois, in 1936. Father 
Melvin is a contributor to scholarly 
journals such as The Thomist and 
The Modern Schoolman and is the 
author of several articles in the new 
Catholic Encyclopedia. He is presi- 
dent of the Chicago Chapter of the 
Albertus Magnus Guild. 

Philosophy of Action 

At first sight, therefore, it is seen 
■Jiat existentialism is not primarily a 
speculative philosophy, but rather a 
philosophy of life and action, a kind of 
Jthics. It is located at the practical and 
concrete level traditionally held by 
spiritual direction. It is a search for 
meaning and human dignity in the con- 
text of a world that has lost any kind 
3f philosophy capable of proving the 
existence of God. It is a quest for 
some valid plan of life, such as once 

Winter, 1965 

provided by the moral law of the 
theistic philosophies that arc now con 
sidered to have been relegated to the 
mausoleums of thought. Man can find 
no source of guidance in a God or His 
revelation, nor in a natural law pre- 
scribing certain moral absolutes. He 
himself, from the depths of his own 
consciousness, must prescribe meaning 
to his life; he must commit himself 
to what is good, not on the basis of 
a non-existent objective norm, but from 
the free fiat of his own decision. As 
Sartre says, "We remind man that there 
is no legislator but himself." Truly, 
Sartre does not hesitate to admit that 
man must take the place of God. The 
existentialists keep echoing Nietzsche's 
dictum: "God is dead." Sartre pro- 
poses his philosophy as being "nothing 
else but an attempt to draw the full 
conclusions from a consistently atheistic 
position." And how does man fare in 
this proud role? He is frustrated and 
miserable, grovelling in the absurdity 
of life, fearful before the annihilation 
of death, alone, abandoned, "con- 
demned to be free." One of the nota- 
ble terms of existentialist vocabulary is 
"angst," the state of dread and anguish 
in which man finds himself. 


In its reaction to the excesses of in- 
tellectual ism, existentialism has gone to 
the other extreme of irrationalism. The 
best introduction to the movement is a 
book called Irrational Man.- Thomism 
has always held that the individual and 
the contingent are not perfectly know- 


able by means of abstract concepts; we 
need sensory experience of them; we 
must "encounter" them, to use a popu- 
lar existentialist term. But there is in 
individuals something of the universal 
and necessary, namely, their nature. 
The knowledge of natures and their 
essential properties constitutes abstract 
knowledge, so repugnant to modern 
thinkers. Let us remember, however, 
that it is only through observation of 
our acts of abstract thought that we can 
demonstrate the existence of an intel- 
lect distinct from the internal senses. 
Abstract thought is not something to 
be ashamed of; it is our distinctively 
human endowment. No science would 
be possible without generalization be- 
yond particular facts. We must, of 
course, control the tendency to impose 
universal categories or laws upon indi- 
vidual cases, instead of recognizing the 
universal in the individual. Thomism 
contacts the contingent individual — the 
"existent" — at both ends of the process 
of abstract thought: it draws its con- 
cepts from individuals and uses those 
concepts to interpret other individuals. 

Rejection of abstract thought lays 
existentialism open to what can ulti- 
mately devastate it. Existentialist think- 
ers emphasize man's freedom. Man is 
subject to no laws other than those of 
his own making; he finds no meaning 
except that which he freely projects 
upon reality. The existentialist accepts 
freedom as given in his experience. He 
even assigns freedom as being the na- 
ture of man. Yet, he does not try to 
defend freedom philosophically. In 


fact, he cannot. There has never been 
a successful defence of psychological 
freedom except in terms of the will as 
a rational appetite ordered to good in 
general and thus not determined by any 
particular good. By rejecting the valid- 
ity of universals, existentialism under- 
mines the freedom that is so basic to 

Soren Kierkegaard 

Kierkegaard is a prime example of 
irrationalism in the field of theology. 
Since he is widely read and his works 
are passionate and forceful, his influ- 
ence on modern thought is of no small 
account. His self-appointed mission in 
life is represented by the title of one of 
his books: Attack Upon "Christen- 
dom." He turned all his scorn upon 
the smugness and hypocrisy of a world 
that called itself Christian, but was sc 
only in name. He described Christen- 
dom in Pascal's words as "a society of 
people who with the help of certain 
sacraments evade the duty of loving 
God." Again he called Christen dorr 
"a prodigious illusion." He vented hi* 
anger especially against the clergy ol 
the Danish Lutheran Church, foi 
whom Christianity represented a soft 
living, rather than a lively commitmenl 
to Christ. So extreme was he in hi; 
opposition to a clergy that he con 
sidered unworthy, that he refused th< 
Sacrament on his deathbed, unless ii 
could be given him by a layman. Hii 
life work was nothing less than "tc 
reintroduce Christianity — into Chris 

The Passionisi 

The significant thing about true 
Christianity for Kierkegaard was not 
doctrine, but commitment. Truth for 
him was not the conformity of the 
mind to the real, not mere knowledge. 
He said, "Truth is subjectivity." 
"Truth is an appropriation-process of 
the most passionate inwardness." It 
does not matter what you believe, but 
how you believe, how your belief 
modifies your human existence. "I 
know the truth only when it becomes 
life in me." It is the passionate in- 
wardness that counts. This commit- 
ment is all the more intense when the 
object of it is uncertain, or even more 
so if it is absurd. This is the case with 
Christian faith. The incarnation of 
Christ is literally absurd, "and this 
absurdity, held fast in the passion of 
inwardness, is faith." Christ is thus 
the "Absolute Paradox," the "Sign of 
Offense." Any attempt to come to some 
understanding of mysteries would pro- 
portionately destroy the perfection of 
faith. A Summa Theologiae is prac- 
tically a sacrilege. 

The "category of the absurd," in- 
troduced by Kierkegaard in a religious 
context, is secularized by later existen- 
tialists and applied to a world and a 
life that do not lend themselves to the 
niceties of intellectual analysis. It 
should be noted here that Thomism 
admits that the contingent is often 
absurd, at least as far as man's knowl- 
edge of it is concerned. But we can 
discern some reasonableness in the 
midst of the contingent, some regu- 
larities that admit of generalization, of 

Winter, 1965 

formulation into laws, of objective 
meaning. For the existentialists mean- 
ing is not discerned by intellect, but 
imposed by will. Therefore, this type 
of thinking is a voluntarism. 


What should our attitude toward 
existentialism be? We should of course 
know its shortcomings, otherwise we 
could hardly be said to understand it. 
Philosophy seeks ultimate explanations 
of reality, and the ultimate cause is 
God. A philosophy's concept of God 
can be used as a touchstone of its suc- 
cess. Existentialism cannot provide a 
proof for the existence of God, and in 
this lies its failure. Likewise, by deny- 
ing the abstract and universal existen- 
tialism destroys moral law and substi- 
tutes situation ethics. 

But we must see the good elements 
in the movement too, especially the 
many items distinct from existentialist 
philosophy, though influenced by it. 
Most important has been its influence 
upon psychology. The emphasis upon 
freedom and upon the search for the 
meaning of life have shaken psychol- 
ogy out of its too rigid scientific mold 
and turned it towards a more human- 
istic approach. Existentialism also high- 
lights subjectivity or personal involve- 
ment, which can be a corrective to ex- 
cessive objectivity. Some of the existen- 
tialists, such as Marcel and Sartre, are 
great dramatists, able to penetrate into 
the depths of the human heart and to 
reveal the anguish of life as it is 
actually lived. Subjectivity means also 


that we encounter reality, not only with 
a cold, aloof intellect, but with our 
emotions and our whole being. We 
have to love, to experience, to live, 
to commit ourselves in order to know. 
This is the Scriptural way, where faith 
is not just a type of knowledge, but a 
response to God. It is the way of the 
mystics and of religious thought gen- 
erally. The existentialist emphasis on 
truth as lived gives the lie to any theo- 
logian who is not also a saint. 3 

I and Thou 

The phenomenological method has 
already given us many new and deeper 
insights, for instance of the subjective 
state of our penitents, even when they 
perform objectively grave acts. The 
spirit of existentialism, further, forces 
us to keep in contact with the existent, 
to refrain from formulating theories 
without factual basis, or worst still, to 
force facts into preconceived theories. 
Perhaps, most importantly, concentra- 
tion upon the individual will control 
our propensity to hastily categorize our 
fellow men, to ignore the uniqueness 
of each human being, and to make of 
him a mere abstraction. Though we 
characterize a person with a thousand 
descriptive words — each of which is 
the sign of a category — we still miss 
the singularity and mystery that are 
at the core of his being. We get to 
know him only when we enter into a 
personal relation with him, when we 
can address him as "thou." 

Hatred of Sham 

Existentialists ruthlessly unmask 


sham wherever it is found. They 
revolt against mores and customs of 
society that merely canonize the smug- 
ness of "the they" and tyrannize the 
individual into conformity. So if a 
man freely chooses to wear blue jeans 
and a beard, he is truly, though eccen- 
trically, asserting what is most sacred 
in himself, his individuality. Likewise, 
if the existentialist revolts against au- 
thority, it is because he contemns the 
inauthenticity of leaders who do not 
lead or whose faces are turned to the 
past rather than to the future. If he 
turns against tradition, it is because he 
sees the stagnation that sets in when 
everything becomes cut and dried. Even 
in religion the existentialist spirit 
probes factors that have been accepted 
without critical analysis and practices 
that have assumed an undeserved aura 
of sacredness. He attacks theological 
formulations that have embalmed the 
living dynamics of the Gospel in too 
rigid categories of human concepts. 
Above all, he protests against the hol- 
low commitment and mediocrity that 
have characterized too many Chris- 
tians in places high as well as low. 
What is at the bottom of all this is a 
hungry spirit, a heart restless for the 
true source of rest, the call of a pur- 
suing God, a desperate effort to escape 
from absurdity and to find meaning in 
the Truth that is also Life. 4 

Fundamentally, existentialism is an 
ethic that is in direct contact with life. 
As such, it prods us to make our moral 
theology relevant to contemporary life 
and to the subjectivity of the individual 

The Passionist 

in all his singularity. It is extreme in 
its rejection of abstract objective norms. 
But it does provide us with a useful 
corrective in pointing to the existent as 
individual and contingent. How prone 
we are to provide facile answers for 
individual cases "from the book." Ex- 
istentialism forces us to develop the 
virtue of prudence, which bridges the 
gap from the general to the particular. 
St. Thomas points out that the prudent 
man must know both the universal 
principles of morality and the singular 
instances, the essential and the existen- 
tial. 5 

Perennial Philosophy 

It is sometimes assumed that existen- 
tialism will supplant traditional schol- 
astic philosophy. This is unlikely. For 
the most part, the two systems ask and 
answer different questions. It is true 
that both Sartre and Heidegger propose 
what they call respectively "phenome- 
nological ontology" and "fundamental 
ontology" to replace what they regard 
as the "surpassed" traditional meta- 
physics. However, these have been the 
least successful parts of their existential 
philosophy. They attempt to study 
Being as it is involved in and mani- 
fested through human existence. What- 
ever successes they have achieved have 
been in the field of psychology, not of 
ontology. The Church cannot settle for 
any ontology that is not a theistic real- 
ism. Existential philosophy, as it is cur- 
rently proposed by its major repre- 
sentatives, is not theistic, and there are 
plenty of responsible voices to claim 

RENTER. 1 965 

that its subjectivity has declined into 

This is not to be considered a re- 
jection of existentialism. There is a 
spirit to the movement that is funda- 
mentally valid, the feel for the con- 
crete, the concern for involvement, the 
safeguarding of the individual and his 
freedom, and the search for meaning. 
These factors can survive and remain 
vital only if they are engrafted upon 
perennial philosophy. The whole will 
then experience a more lush fruitful- 
ness. Left to itself existentialism will 
wither down to the perspective of just 
another chapter in the history of phi- 
losophy, a mere link with the isms 
of yesteryear and the — isms that are to 
come. Of existentialism we can well 
apply the metaphor of Bernard of 
Chartres, "We see further than did 
our ancestors: we are dwarfs standing 
on the shoulders of giants." Thus must 
the existential spirit serve our tradi- 
tional Catholic thought. 


1 The same applies of the other cate- 
gories, such as those found in Kant and 
Hegel. Aristotle's categories are also 

- Irrational Man. A Study in Existen- 
tial Philosophy, by Wm. Barrett. Double- 
day Anchor Book, A 321. 

3 The aspect of subjectivity is well 
treated in an excellent article by R. Trois- 
fontaines, "What is Existentialism?'", 
Thought, 32 (1957) 5 16-532. 

1 Cf. R. Kreyche, "Catholic Under- 
graduates and the Existential Revolt," 
Catholic Mind, 60 (April, 1962) 32- U). 

•'S/tmma Theologiat, II II. i 




A traditional prayer, a modern approach 

k3 hould the rosary be dropped from 
our mission services? It is a meaning- 
ful devotion in this day of liturgical 
and scriptural renewal? Are people 
really praying at their best, are they 
praying as mature adults, when they 
say the rosary? Would not the time 
devoted to the rosary on our missions 
be better given to some kind of in- 
struction? Indeed, is there time at all 
for this devotion on the modern mis- 

These and similar questions are 
being asked today. In this article some 
suggestions are offered for a more 
fruitful approach to the mission rosary. 

Our first problem derives from the 
Constitution on the Sacred Liturgy. 
"Popular devotions of the Christian 


people are to be highly recommended, 
the Constitution states but it adds that 
these devotions should be so drawn up 
"that they harmonize with the liturgi- 
cal season, accord with the sacred litur- 
gy, are in some fashion derived from 
it, and lead the people to it . . ." #13. 
Can the rosary, admittedly the most 
popular of devotions, be arranged in 
accordance with this directive? 

A second problem arises from the 
very nature of this prayer. In a 12-15 
minute period, a 41 word prayer, the 
Hail Mary, is said 53 times, along with 
14 other prayers. The warning of 
Christ must be kept in mind whenever 
it is a question of vocal prayer: "In 
your prayers do not go babbling on 
like the heathen, who imagine that the 

The Passionist 

more they say, the more likely they are 
to be heard" (Mt. 6,7). All prayer 
must be essentially interior and mental 
if it is to escape identification with a 
mechanical prayer wheel. It is psycho- 
logically possible to say 67 prayers 
reverently and meditatively in 15 min- 
utes ? 

Perhaps some light on a fruitful 
approach to the rosary can be gained 
from the experience of St. Therese of 
the Infant Jesus. "When I am by my- 
self, it's a terrible thing to admit, but 
saying the rosary takes more out of me 
than any hairshirt I've worn. I say it 
so badly." And yet she found great 
devotion and spiritual fruit in vocal 
prayers said slowly and thoughtfully: 
"Sometimes when I am in such a state 
of dryness that I can't find a single 
thought in my mind that will bring 
me close to God, I say an Our Father 
and a Hail Mary very slowly. How they 
take me out of myself. What solid 
satisfaction they give me. Much more 
than if I had hurried over them a 
hundred times." 

Approach in Depth 

I would suggest an approach in 
depth. To be willing to sacrifice quan- 
tity for quality. Not to try to get 
through the whole rosary at one eve- 
ning service, but rather to say just one 
or two decades. The purpose is not to 
escape from prayer, but to pray better, 
to achieve an intensification of prayer. 
These decades should be so introduced 
and said that the rosary will be in fact 
what it is meant to be, a meditative 
pondering of the mystery of Christ. 

Wintfr, 1965 

This was Mary's own approach to the 
very mysteries which the rosary con- 
templates: "But Mary treasured all 
these things, turning them over in her 
heart" (Lk 2, 19). 

The essence of this method is to set 
the mystery in its scriptural context. 
For every mystery of the rosary there 
are scriptural readings. The Bible 
Missal, for instance, lists 37 scriptural 
references for the joyful mysteries, 25 
for the sorrowful mysteries, 17 for 
the glorious mysteries. And all of 
these readings are found in various 
texts of the mass. 

After the pertinent reading has in- 
troduced the mystery to be prayed, a 
few moments could be spent in silent 
reflection. Or, if the missionary chose, 
he could give a very short homily on 
the reading. This would both explain 
the mystery and make an application to 
the lives of the people. The decade 
would then be said, deliberately and 
reverently. The repeated Aves would 
be the personal response of each in- 
dividual to the Word of God, to God's 
wonderful work of salvation. 

It can be seen that each decade so 
treated would be in essence a miniature 
Bible Devotion, a paraliturgical form 
of prayer explicitly recommended by 
the Constitution of the Sacred Liturgy. 
There is the scriptural reading, the re- 
flection or explanation, the response of 
the people of God to the Word of 

How long would it take to "say" a 
decade in this way? Anywhere from 
five to ten minutes, depending on the 


Father Rian Clancy, who comes 
from Windsor, Ontario, has been 
engaged in mission work since 
1954. A biblically oriented speaker, 
Father Rian is in great demand in 
this age of renewal. He is a mem- 
ber of the Mission-Retreat Com- 
mission of Holy Cross Province. 

length of the scripture passage read 
and the explanation. The bearing of 
this time element will be considered 
later in this article. 

Salvation History 

This approach to the mysteries of 
the rosary allows of great variety in 
treatment. The most obvious method 
would be that suggested by the Consti- 
tution, to relate the devotion to the 
liturgy as its source and goal. In other 
words, to make the rosary a medita- 
tion on the history of salvation. In- 
deed, the fifteen mysteries of the rosary 
do take us to the very heart of God's 
salvific plan. They are a fruitful 

"proclamation of God's wonderful) 
works in the history of salvation, the 
mystery of Christ, ever made present <■ 
and active within us, especially in the 
celebration of the liturgy." #35, 2. In 
the rosary we see Christ in his advent, 
his salvific work, his glorious triumph. 

Another approach to the rosary mys- 
teries would be to see them in relation 
to Mary, "who is joined by an in- 
separable bond to the saving work of 
her Son. In her the Church holds up 
and admires the most excellent fruit of 
the redemption and joyfully contem- 
plates as in a faultless image, that 
which she herself desires and hopes 
wholly to be." Constitution of the 
Church, #103. 

In the joyful mysteries we see Mary 
as God's conscious instrument in bring- 
ing the Savior into the world. Just to 
hear the account of this from the scrip- 
ture will be a real experience to the 
people, many of whom have only the 
foggiest idea of just what the Annun- 
ciation, the Visitation, the Presentation 
mean. The sorrowful mysteries ob- 
viously link Mary with the suffering 
Messiah. Readings from Isaiah or 
Jeremiah and the gospels can be made 
to show the Handmaid of the Lord 
cooperating with the Servant of the 
Lord in the work of redemption. 
Finally, the glorious mysteries situate 
Mary in the age of the Holy Spirit and 
show her glorious fulfillment in Christ. 
The triumph and saving activity of the 
Risen Christ is wonderfully reflected in 
the exaltation and mediation of Mary, 
Mother and Queen. 


The Passionist 

The Traditional Mission 

In the mechanics of adapting this 
treatment of the rosary mysteries to our 
mission many alternatives present them- 
selves. In the traditional mission serv- 
ice, for instance, two decades could be 
handled each evening, starting with 
Monday. The missionary usually does 
not give out the rosary at the opening 
service on Sunday. On Monday eve- 
ning there would be the joyful procla- 
mation of salvation, the Annunciation 
and the Visitation. Tuesday evening 
would highlight the birth of the Savior 
and the announcement of his vocation 
as seen in the Presentation. The mental 
and physical suffering of Christ, the 
Agony and Scourging would be treated 
on Wedesday evening. The Crowning 
with Thorns and the Carrying of the 
Cross would be the decades for Thurs- 
day evening. Friday evening would 
bring the rosary to the very heart of 
the Paschal Mystery, the Death of 
Christ and his Resurrection. Our voca- 
tion to bear witness to the Christ of 
glory, the Ascension and the Sending 
of the Spirit, would round out the 
mission at the Saturday night closing. 
If the mission continues to Sunday, the 
theme of triumph and heaven, the 
Assumption and the Coronation would 
be meditated. 

The Evening Mass Mission 

It might well be that a missionary 
would prefer to give but one decade 
each evening. Then the plan to be 
luggested for the evening mass mission 

Winter, L965 

would be used with a somewhat longer 
homily or explanation on the mystery. 

It is evident that the evening mass 
mission is here to stay. In fact, some 
missionaries are of the opinion that it 
may ultimately supplant the traditional 
mission method. It has the advantage 
of an "all-in-one-package" service. It 
centers in the liturgy of the mass. And 
with the recent one-hour ruling on the 
eucharistic fast it makes communion at 
the evening mass available to everyone 
without setting the time for service too 

But the same evening mass mission 
has some drawbacks from the view- 
point of content and tradition. It 
means that the morning motive and 
instruction or meditation will be 
dropped. And when will the people 
be taught to make mental prayer? This 
instruction can be difficult to work into 
the so-called big mission sermon. It 
would seem that the traditional recita- 
tion of the rosary at the beginning of 
the evening service would make it too 
long. And certainly the rosary should 
not be publicly recited during the eve- 
ning mission mass. The answer? 

It is suggested that the evening mis- 
sion service open with one decade of 
the rosary treated as explained above. 
Again, the divine plan of salvation 
would provide the framework. On 
Monday the Annunciation, Tuesday the 
Birth of Christ, Wednesday the Agony, 
Thursday the Carrying of the Cross, 
Friday the Death of Christ, Saturday 
the Resurrection. If the mission closes 
on Sunday the mystery meditated could 

be the Sending of the Spirit. An 
alternative approach would be to take 
up the sorrowful mysteries Monday 
through Friday, with the Resurrection 
on Saturday evening. 

While the usual pattern could be 
that given above, a mission during 
Advent or in the Easter time could well 
see a greater stress on the joyful or 
glorious mysteries respectively. This 
would keep the devotion in harmony 
with the liturgical season as the Consti- 
tution prescribes. "The love of God is 
very ingenious," and many other pos- 
sibilities will occur to the interested 

Six or Seven Minutes 

To treat one decade in this way at 
an evening mass mission would add six 
or seven minutes to the service. But 
it would be an addition well justified. 
It could afford just the opportunity to 
preserve some of the most cherished 
aspects of the Passionist mission, the 
short thought on the Sacred Passion by 
way of motivation. Surely, when the 
people are asked to attend but one 
service each day of the mission, a few 
minutes over the hour is not an imposi- 

tion. In this context we can recall Fa- 
ther Hernard Hiring' s words, "There 
should be no bargain basement or dis- 
count house treatment of an event sc 
important as a parochial mission." The 
people will not begrudge the time if' 
the service is truly meaningful. 

The foregoing suggestions are 
offered as an adaptation of a beloved 
prayer to the needs of the mission of 
today. The modern mission audience 
cannot be treated as if Vatican II and 
the liturgical reform had never taken 
place. People expect a scriptural and 
liturgical orientation in prayer and' 
preaching. The rosary mysteries are 
rooted in scripture and present the 
heart of God's plan of salvation. Prop- 
erly presented, they fulfill the ideal of 
preaching, "a proclamation of God's: 
wonderful works in the history of sal- 
vation, the mystery of Christ, ever; 
made present and active within us . . 
Constitution, #35. Prayerfully medi- 
tated, they will lead our people to as 
more fruitful participation in the litur- 
gy which re-presents them, "the sum- 
mit toward which the activity of the) 
Church is directed . . . the fount from 
which her power flows." Constitution, 

"What a lot of things to do! We would wish that the 
first to understand them were the excellent and venerable 
older priests, and that the first to do them were the 
young priests!" 

Pope Paul VI 


The Passionist 






T was about nine o'clock in the 
morning, and it was already hot. Cer- 
tainly no one was in the mood for a 
speech, but something about the man- 
ner of the man compelled attention. 
When the shuffling crowd became a 
sea of silence, he spoke: "Men of 
Israel, listen to me: I speak of Jesus 
of Nazareth, a man singled out by God 
and made known to you through mira- 
cles, portents, and signs, which God 
has worked among you through him." 
This was Peter, the Galilean fisherman- 
turned-fisher-of-men, alive with the 
Spirit of God, weaving a spell of won- 
der over his audience. 

Anyone who had known Peter in 
the years preceding Pentecost would 
have been astonished to witness him in 
such complete command of the situa- 
tion, sure of his words and gestures, 
and confident of a desired effect. And 
the effect was marvelous indeed, for 
when he finished speaking the listeners 
"were cut to the heart, and they said to 
Peter, 'What are we to do?' " In other 
words, they had experienced a conver- 

Winti-r, 196^ 

sion. But the more remarkable fact is 
that which explains the conversion of 
the man who converted them. 

Because Pentecost was such a dra- 
matic experience in the life of Peter 
with its penetrating insight into the 
mystery of Christ the Lord, because it 
symbolizes and reveals the transform- 
ing action of the Spirit we are inclined 
to overlook the preparation which pre- 
ceded it. 

On Pentecost we see Simon the fish- 
erman transformed into Peter the Apos- 
tle; we see a man who has undergone 
a remarkable conversion experience. 
Actually we see more than that. We 
see a man who has undergone a series 
of conversions, who by the witness of 
his own life can testify to the dynamic 
and continuing character of the con- 
version process. 

As will be mentioned later, this is a 
theme which many saints and spiritual 
writers have stressed. St. Catherine of 
Siena, in her Dialogue, reminds us that 
Peter's first conversion occurred on the 
occasion of his first encounter with 


Christ. He left his nets and followed 
Christ. But later Peter experienced 
another and a more profound conver- 
sion after his denial of Christ, and 
finally a truly transforming conversion 
at Pentecost. In addition to these great 
conversions there were a number of 
smaller ones revealed to us in the Gos- 
pels, indicating the fact that even with 
the Prince of the Apostles conversion, 
the turning from self and re-turning to 
God, was not accomplished in a single 
experience but was, instead, a continual 
demand of his Christian growth. 

Religious and Conversion 

This is an eminently practical con- 
cept for religious life. Misunderstand- 
ing of the nature of the conversion 
process has led many religious into the 
dark regions of discouragement. A few 
reflections might help to clarify the 

First of all, conversion is one of the 
most deeply personal of all human ex- 
periences; for it is a kind of trans- 
formation in love, and as such is in- 
communicable. But there are common 
characteristics which we all share who 
experience it, and some of these by 
the very vibrancy of their tone can 
mislead us in evaluating the conversion 

A good example might be the ten- 
dency to label our initial conversion as 
definitive. In this context religious 
have much in common with adult con- 
verts to the faith. Many times, after 
the initial enthusiasm has waned, the 
convert becomes painfully aware that 


the pulling-away from self and sin is 
not, as he had been led to believe, an 
operation that has been completed.! 
Thomas Merton, in his autobiography, 
describes graphically his own dismay 
at discovering himself moving along in i 
the old rut of self -centered and sinful 

Religious often make the same mis- 
take. Pascal makes reference to this 
when he says: "(they) mistake their 
imagination for the promptings of 
their heart and believe they are con- 
verted the moment they think of con- 
version." Yet it is an understandable 
error. Initial conversion sweeps one 
along by the power of its own inner 
tides, and the psychological satisfac- 
tions are both warm and genuine. 
One feels at home, he experiences 
a sense of belonging, and he has 
every reason to expect the original 
"state" to perdure. Psychologically, he 
has every reason to expect this, but in- 
tellectually he should realize that this 
conversion process will have to follow 
the principles of all other life-processes. 
It cannot remain so because it is not 
static; it is essentially dynamic. 

Instant Holiness 

However there is another factor 
which leads a young religious to over- 
valuate his initial conversion or com- 
mitment, and that is his environment. 
He is the product of what might be 
called the "era of the instant." It is 
an age in which contemporary man is 
compulsively restless for results. When 
he places an action he expects an im- 

The Passionist 

mediate effect. This he insists upon 
instant coffee and instant pain relief. 
His cars are equipped with automatic 
transmission and push-button win- 
dows, his offices are electronically con- 
trolled, and his books are served to 
him in digest form. His whole men- 
tality is directed toward the goal of 
instant accomplishment. He wants 
things done and he wants them done 

It is hardly surprising then, that a 
young man who has been subjected to 
this milieu should experience difficulty 
when he transfers this concept to the 
religious life. He will most likely ex- 
perience confusion when he discovers 
his once-firm structure of commitment 
to be crumbling at its foundation, or 
later on he may feel a sense of hope- 
lessness as he realizes that his total con- 
version is going to take a long, long, 
time. However, the sooner this aware- 
ness comes, the better. For then the 
religious can begin building anew, not 
on sand, but upon firm ground. 

And today there is a stress current 
in modern theology which can be a 
great aid for us who seek to arrive at 
a deeper understanding of the conver- 
sion process and its relationship to our 
religious life. This is the stress of the 
existential aspect of reality. While not 
denying the validity of other perspec- 
tives, this approach chooses to focus 
upon the religious life and the conver- 
sion experience not so much in terms 
of states of perfection or plateaus of 
development, but rather in terms of 
their essentially dynamic character. 

Andre Auw spent some years in the 
business world be j ore joining the 
Passionists. Since his ordination in 
19^2, Father Andre has been a 
frequent contributor to clerical 
magazines. He is at present voca- 
tion director in the Pacific Coast 

Both are vital processes concerned with 
ultimate growth in Christian maturity. 
But the process of conversion can best 
be understood in the light of the larger 
life-process of which it is a part. 

Death and Resurrection 

An existential look at the religious 
life centers especially upon the fact 
that it is a life being lived. Thus we 
are immediately concerned with the 
way in which it is continually growing 
towards fulfillment. We recognize that 
it is primarily a growth in the life of 
Christ, and this means a divine admix 
ture of pain and pleasure, a re-living 
of the mysteiy of Christ Himself in 
His Passion and Resurrection. It will 

Winter, 1965 


involve a certain amount of falling 
back and going forward, of bearing 
shadows and of sharing splendor, all 
the combined loneliness and loveli- 
ness that goes with growing. And it 
will continue until there is a complete 
response to God's saving action, that 
action which is ultimately an interrac- 
tion between a Christ-person and the 
person of Christ. 

All human growth, however, is pre- 
dicated upon the assumption that there 
is no force acting in opposition to such 
growth. In the religious life, the one 
single factor which can prevent growth 
is the quality of our response, and once 
again we must accent the continual 
character of that response. Ours must 
be a constant re-turning to God; and 
if this is present then both our reli- 
gious life and our successive conver- 
sions will bring us to the fullness of 
mature growth in Christ. It may be 
slow and tedious, but if it is constant 
it will eventually be transforming. 

Sacred History 

This has long been the promise of 
God to his people. Apparently the 
Jews of old were as short-sighted as 
we are today with regard to the true 
nature of religious conversion. They 
become discouraged as a result of their 
infidelity and God had to remind them 
of His mercy by pleading with them to 
surrender themselves to a new conver- 
sion, another re-turning to Him. 
Through the lips of Jeremiah he told 
his people: "Return apostate children! 
I will heal your apostasy" (3, 22). 

And through Ezechiel he said: "Re 
pent, then, and turn from your trans 
gressions. ...Turn, and live!" (18 
30) The prophet Joel carries the sain 
message to the people: "Return to m> 
with your whole heart." (2, 13) Am 
Isaia word-paints a portrait of Go< 
which shows him anxious to bleach ou 
scarlet sins to a radiant whiteness, t< 
comfort and renew as a mother doe: 
when her child, after falling, come 
running to her arms. 

There is a note of gentle urgency 
however, in the plea of God which re 
appears so frequently in the prophets 
It is as if God were saying, "I wani 
you to experience the fullness of mj 
divine life; I want you to grow, and 
I am waiting to give you growth, but ] 
cannot do it until you turn away from 
self and turn again to Me." And when 
his people were most discouraged b> 
the culminated awareness of their re- 
jection of Him, then it was that God 
reminded them of the wonderful works 
of past salvation history, and re-assured 
them that the same God was still with 
them, to save them. Past infidelities 
would be forgotten if present actions 
would be directed toward a renewed 
conversion here and now. 

We are slow to learn from history, 
however. And in the early Church this 
same confusion over the nature of con- 
version became readily apparent. St. 
Paul, writing in haste as he moved 
from place to place in Asia Minor 
preaching the Good News, scolded, 
demanded, and just as often, pleaded 
with the communities he knew and 


The Passionist 

oved so well to "be renewed," to 
'purge out the old leaven," to "work 
>ut your salvation." To the Galatians 
le said, in effect, "How stupid can you 
De! You made such a good beginning, 
he growth was so promising, but now 
fou have gone back to your old ways, 
fou have exchanged the power of God 
for the weakness of self." But a little 
later Paul modifies his tone by recog- 
nizing the fact that the Galatians are 
going to have to grow slowly. It is a 
fact of life which Paul must accept, but 
which, knowing the potential of fallen 
human nature, disturbs him, for he 
concludes this first section of his letter 
by comparing himself to a young moth- 
er awaiting the birth of her child. He 
writes: "My dear children, I am again 
suffering the pangs of childbirth for 
you, until Christ is formed within you" 
(Gal 4,19). 

Plateaus of Security 

The problem, it seems, is one of be- 
coming. Everyone seeks security, and 
in the religious life we often seek the 
security of plateaus. It may be for 
many the plateau of the novitiate which 
provides a shelter from the storms of 
the world. For some it may be the 
plateau of religious profession and the 
security of the vows. For others it 
may be the plateau of the priesthood 
and the refuge of a fuller commitment 
as well as the protection of priestly 
powers. However, to continue the 
same analogy, resting on a mountain 
plateau for any length of time, while 
winter blizzards swirl about us, is SU) 

Winter, 1965 

invitation to disaster. Salvation for 
the mountain-climber is found in 
movement. For him, simply "to be" 
means to die; "to become" means to 

The analogy is far from adequate, 
but it does have an application to the 
religious life. St. Paul tells us that we 
must keep striving forward, pushing 
on. St. Thomas teaches us there is no 
such thing as a "neutral gear" in our 
religious life. We are either in "drive" 
or we are in "reverse." And it is be- 
cause of this dynamic quality that 
Romano Guard in i has remarked that 
it might better if we thought of our- 
selves more as travelers in statu viae. 
Then instead of saying, "I am a Chris- 
tian," we would say, "I am becoming 
Christian," which means I am on the 
way to becoming like Christ. 

If the accent is upon being a Chris- 
tian, it is too easy for us to settle down 
with the comforts of Christianity and 
lose sight of the crises. We then close 
windows and resist change. Dietrich 
von Hildebrand, discussing this prob- 
lem of becoming and its intimate con- 
nection with the concept of conversion, 
says that a certain readiness to change 

is not merely the condition for em- 
barking on our journey towards our 
supernatural goal. It also constitutes 
the permanent basis for continual 
progress on our road. 

Becoming Christian demands a great 
deal of resiliency and adaptability be- 
cause it involves constant changes, I 
continuing response to the renewed call 


of Christ. But it also offers the oppor- 
tunity for "second" chance, a second 
giving, and the accompanying joy of 
greater growth. 

Insight from Love 

The entire process of becoming is 
seen most clearly in marriage. Just re- 
cently I was talking to a young man 
on a plane about this very subject and 
he shared his own experience with me. 
His marriage had been gradually dis- 
integrating, and he and his wife de- 
cided that they needed a new begin- 
ning. A woman was hired to stay with 
their small family and they went off on 
a second honeymoon. The result of 
this week which they spent together 
was a remarkable change in both of 
them. Walls of long-standing fears 
and doubts were pulled down in a mat- 
ter of days. In fact the young husband 
referred to the experience as "a mira- 
cle." But perhaps the greatest gift 
which was given them was a new in- 
sight into the very nature of their mar- 
ried life. They now view it as a slow 
and rather stumbling process of grow- 
ing together in love. I do not think 
the young man was incorrect. I believe 
that it was a miracle, a second call 
from God, a second chance to offer a 
second giving of self, and to experi- 
ence a second and deeper renewal in 

Spiritual writers have, for years, seen 
the same necessity for a type of second 
honeymoon in the religious life. They 
have referred to it as a second con- 
version, and the concept is found 

among the earliest Fathers of thei 
Church. In later times, St. Catherine 
of Genoa, St. Teresa of Avila, St. 
Catherine of Siena and St. John of 
the Cross have discussed it at length. 
For St. John of the Cross, it forms the 
heart of the passive purification or the 
night of the senses, the necessary pre- 
lude to the illuminative way. And*' 
more recently we find the same theme 
running through the writings of New- 
man, Garrigou-Lagrange, and Rene 
Voillaume. The concept is far from 
new. In fact Christ himself alludes it 
when, near the end of his ministry, 
he settles the dispute among his apos- 
tles as to which of them should be the 
greatest by putting a small child in 
their midst and telling them, "Unless 
you become converted and become as 
little children, you shall not enter into 
the kingdom of heaven." (Mt 18, 2) 

A Constant Becoming 

What is new, however, is a more 
pronounced accent upon the element 
of becoming in our religious life. As a 
result the terminology being used in 
slightly different, more inclined to 
action-words than idea-words. Today's 
writers would rather speak of living 
than of life, they would rather present 
truth in the form of a moving picture 
than in a portrait or photograph. With- 
out down-grading the concept of be- 
ing they simply prefer to highlight the 
notion of becoming. And this applies 
to every aspect of our many-prismed 
religious life; they feel that its full 
beauty can only be appreciated when 


The Passionist 

the prism is "turning" within the light. 

Apart from the different language 
and the varied new approaches, the 
message remains substantially the same: 
if it means anything, conversion means 
a continual re-turning to God, a con- 
stant growing in the Christ-life, an 
upward movement towards the fulness 
of Christian maturity. 

Practically speaking, this concept in- 
volves a religious in the decision to 
resist or to surrender to Christian 
growth, for the life-process will not 
accomplish its intended effect unless a 
man wants it and wills it. Static con- 
cepts of the religious life and secular 
attitudes of insisting upon measurable 
results can play their part in making 
adjustment to the religious life more 
difficult, but ultimately it comes back 
to the individual religious and his pres- 
ent reaction to conversion, as con- 
fronted and experienced now. 

A Many-Splendored Thing 

It is through this kind of growing 
that a religious begins to appreciate the 
quiet splendor of the continuing com- 
mitment urged by St. John of the 
Cross. Only great giving, constantly 
renewed in the challenge of minor 
moments and routine affairs can bring 
a man to true maturity. But then, as 
he nears this type of growth, he ex- 
periences something which only people 
in love ever taste, and it prompts him 
to turn to God with his whole heart 
and to cry out in the love- filled words 
of the saintly Carmelite, "All for you, 
nothing for me!" . . . How richly 

Wintfr, 196^ 

resonant this is of the cry that came 
from the heart of another Lover, high 
on a hill, who with arms outstretched, 
offered to his Father everything — the 
complete gift of himself, in a perfect 
act of redeeming love, "Father, into 
thy hands, I commend my Spirit." 

In summary we can say that conver- 
sion is a beautiful experience, but that 
it is much more. It is a continual grow- 
ing in love towards maturity, a maturi- 
ty so magnificent that St. Paul says it 
is "measured by nothing less than the 
full stature of Christ." 

And to gather together the scattered 
fragments of words and ideas concern- 
ing this concept of continuing conver- 
sion, there are few who can state it 
with more beauty and simplicity than 
Jessica Powers. The quotation is from 
her poem, The Second Giving: 

The second growth of God is the 

rich growing 
With fruits no constant gathering 

can remove, 
The flourishing of him who by 

God's mercy 
Has cut himself down to the roots 

for love. 

God seeks a heart with bold and 

boundless hungers, 
That sees itself and earth as paltry 

God loves a soul that casts down all 

He gave it 
And stands and cries that it was not 




t DECEMBER 20, 1964 

December dark 

. . . Till late 
I walk the lonely woods 

Watching trees grieve 
Their silent tears to earth. 

The meal-maker, 
Giver of bread 
Is gone. 

He journeys on 
To Bethlehem — and bread 
While we stand hungry 
At the open door. 

He walked away from us 
Because his coin rang clear 

Than words which seek 
To summarize. 

36 The Passionist 

He was real. 
South-side, tough 
A man of many moods 
Like seasons, yet essentially 
A man 

Committed to a task: 
Bread- giving. 

A man 
Ever concerned 
With feeding others 

Like Another. 

He was real. 

. . . Now he journeys on. 

Real Brother! 

Take for your pilgrimage 

My offering: 

Real bread, real wine 
Real Body, real Blood 

meal-maker, feeder of other i 
Take, eat 

And enjoy 

Andre Auw, C.P. 

Winter, !%<> 37 


"So love is blind?" the Lover smiled, 
"Then My love, too, shall overlook." 
And bending low, unloveliest child 
In holy heart' s-embr ace He took. 

Knew agony and, oh, love's cost! 
"Still shall I overlook," He cried. 
No fear love's labor should be lost, 
No, only dream of radiant bride. 

Celestial Canal Bridegroom stands 
(Death has but magnified His charm) 
And overlooks His wounded hands, 
So fair the maid upon His arm! 

Vincent Giegerich, C.P 


The Passionist 




uring two months, September 
and October, 1964, the bloody riots 
in the Congo were centered in Sankuru 
Province, where the Belgian Passionist 
Fathers have their mission field. Be- 
cause this province had been sealed off 
by several units of the loyal Congolese 
army, there was no news whatever 
from the Bishop, Most Reverend Euse- 
bius Hagendorens, C.P., nor any mis- 
sionary or layman. 

When the mission personnel was 
finally evacuated on November 1, the 
full scope of the tragedy was made 
known. Except for one mission station, 
Tshumbe Ste. Marie, all the missions 
had been plundered and destroyed by 
the rebels. At the Katako-Kombe sta- 
tion, where the Passionists had been 
since 1914, the tragedy reached its 

This mission had been repeatedly 
raided and plundered by the rebels. 
Nevertheless, the three Passionists resi- 
dent there stayed on. They were Fath- 
ers Lambert Janssen and Raymond 
Halkett and Brother Maurice De Spei- 
geleir. During the raids the rebel sol- 
diers took everything of value. They 
especially searched for telephones or 
radio transmitters that mighl enable 

Winter, 1965 

the missionaries to establish contact 
with the outside world. Sometimes 
they were fairly polite, at other times 
insolent and overbearing. Once the 
missionaries were savagely beaten. Fa- 
ther Raymond was tied and badly 
wounded from cords cutting deeply 
into his arms and legs. 

During October a convoy of Con- 
golese army troops began operat- 
ing in the area and made several at- 
tacks on rebel encampments. They set 
up headquarters about five miles from 
Katako-Kombe. Early on the morning 
of Friday, October 23, several groups 
of rebels again attacked the mission. 
Father Lambert fell into the hands of 
the half-drunken soldiers, was clubbed 
with rifle butts and finally hacked with 
wooden machetes. Father Raymond 
had started to run for the convent to 
warn the Sisters and give them absolu- 
tion. He was captured by other rebels, 
driven back to the chapel area at spear 
point, and there murdered. Brother 
Maurice managed to break for safety. 
Under heavy rifle fire he dashed into 
the high grass and bushes of the jungle 
and made his way, running and creep- 
ing. Until he readied the army iamp 


Father Lambert Janssen 

There he explained what was happen- 
ing at Katako-Kumbe. A strong con- 
voy of armored trucks moved out im- 
mediately, launched a surprise attack 
on the disorganized rabble, literally ex- 
terminating them. The soldiers then 
wrapped the mutilated bodies of Fa- 
thers Lambert and Raymond in blan- 
kets and placed them on a truck. 
Meanwhile other soldiers had discov- 
ered the five terrified Sisters hidden 
under a stack of mattresses. 

On the morning of October 24th a 
military patrol took Brother Maurice 
and the Sisters, together with the bod- 
ies, the one hundred long miles to 
Tshumbe Ste. Marie. There Bishop 
Hagendorens tearfully received the re- 
mains of the murdered missionaries. At 


six that evening, after a solemn funeral 
mass and exsequies, the two witnesses 
to Christ were buried in the peaceful 
mission cemetery . . . our fertile hope 
for a future harvest of souls in the 

Brother Maurice and the Sisters 
were flown over to Brussels on 
November 1st. Although badly shaken 
by their ordeal in Sankuru Province, 
they are strong in their hope that when 
peace returns to a troubled land, they 
can go back to their little mission sta- 
tion and their dear Christian people 

Ferdinand Halkett was born on Sep- 
tember 25, 1904, in Alsemberg, Bra 
bant, Belgium. He was professed in 
1923 as Raymond of the Sorrowful 

Father Raymond Halkett 

The Passionist 

Virgin, and ordained on August 30, 

Hendrik Janssen was born in Ton- 
gerloo, Luik, Belgium, on October 1, 
1910. He was professed in 1927 as 
Lambert Mary of St. Teresa, and or- 
dained on December 22, 1934. 

Very Reverend Florentius Nac- 
kaerts, Provincial of St. Gabriel Prov- 
ince, received the following letter of 
condolence from His Eminence, Leo 
Cardinal Suenens: 

"Together with their relatives and 
the Passionist Fathers, we pray for 
the peaceful rest of their souls. Al- 
ways we shall treasure the memory 

of these two missionaries, who after 
thirty years of generous mission 
work, have sealed their apostolate 
with the sacrifice of their lives. 
Their lives were precious indeed ! 
Precious for their dear families and 
relatives, precious for their aposto- 
late, and above all, precious in the 
sight of our Lord. Pretiosa in con- 
spec/// Domini, mors sanctorum 
Ejus! May their participation in the 
Passion of Our Lord, who was also 
crucified by an unknowing people, 
become a source of life and light 
for those whom they were serving 
so generously." 


It is precisely in the light of the Gospel that suffering takes 
on a true and consistent meaning. It becomes a thought, a de- 
sign, something ordained to an end that can give value to every 
pain. No longer are there, therefore, wasted energies, purpose- 
less tears, pointless sacrifices. Suffering! What vast perspectives 
open before the man who values it with Christian discernment 
and who looks at the Crucifix and mediates on its teaching. 
What teaching? — that it was precisely through suffering, 
through sacrifice pushed right to the death, that the world was 
saved and redeemed. Here is the source of fruitfulness, mys- 
terious, if you wish, but immeasurable. And it was precisely 
in this mystery that Our Lord placed the Redemption. We are 
dealing with a mystery of heavenly salvation and, therefore, 
of certain rebirth . . . 

Pope Paul VI 



New Frontier in 


Passionists to attend Bellarmine College 


N December 4, 1964, officials of 
Bellarmine College in Louisville, Ken- 
tucky, announced that a cooperative 
program had been agreed upon be- 
tween the College and the Passionist 
Fathers of Holy Cross Province. The 
plan, which will go into effect in 1965, 
calls for the Passionist seminarians to 
take courses at Bellarmine College and 
to receive their B.A. degrees from the 

In a statement to the press, Mon- 
signor Alfred F. Horrigan, President 
of the College, pointed out that the 
plan is "typical of a widespread trend 
in American Catholic Higher Educa- 
tion today. It stems from the increasing 
complexity and cost of maintaining 
college programs of high quality, and 
from the conviction of many Catholic 
educators that important advantages 
can be derived from closer association 
between ec< lesiastical and lay students." 


Several problems of aggiornamento 
face the small religious house of studies 
or seminary college. It is imperative 
today that the seminary be accredited 
and grant recognized degrees. The cost 
in manpower and money of equipping 
and maintaining a small seminary 
which will give an education adequate 
by today's standards is very high. And 
no matter how well staffed such an 
institution may be, it is lacking in the 
environment afforded by a large col- 
lege. The intellectual atmosphere, the 
cultural advantages, the robust give- 
and-take of academic competition, the 
broader course offerings, the extensive 
college library, the challenging impact 
of trading ideas with young lay adults, 
an open as opposed to a closed educa- 
tional system — all these things are lack- 
ing in the small seminary. Many are 
impossible to achieve even in a large 

The Passionist 

That is why Walter Burghardt, S.J., 
made this suggestion to the seminary 
division of the NCEA at the 1964 con- 
vention: "Put the seminarian in con- 
tact with lay students at least in some 
of his classes. Let him see at first hand 
how lay people sacrifice for an educa- 
tion. Let him compete with them for 
marks, academic standing, scholarship. 
Let him come into personal contact 
with agnosticism and existentialism and 
positivism, with technology and science 
— even with women ! Let him see that 
the life of the intellect is not simply 
theory, that the world of ideas is ter- 
ribly real, that ideas can and do move 
the world but that, to move the world, 
his ideas must first move him." 

Updating the Seminary 

For some years the attention of reli- 
gious superiors and seminary admin- 
istrators has been engaged with this 
problem of updating the seminary. 
And the conviction has steadily gained 
ground that the seminary should come 
out of its isolation and become really 
involved in the educational world of 
today. Fifty six Catholic colleges re- 
cently signified their desire to have a 
seminary join their faculty and student 
body (NCEA Letter, December, 
1964). This conviction was reflected 
in a survey conducted by the Fran- 
ciscan Fathers in 1963. Eighty one 
rectors and one hundred twenty four 
deans of study, representing 205 sem- 
inaries answered the questionnaire. 
Five possible solutions were presented 
for a "suitable education for Catholic 

Winter, 196<s 

religious seminaries for a four year 
liberal arts college program." The 
overwhelming majority (53 rectors, 91 
deans) chose the following plan: 
"Small religious house (75 students, 
10 professors) situated near a large 
Catholic university, with professors 
teaching in and students attending the 
university." The second choice (10 
rectors, 16 deans) was substantially the 
same: "Small religious house affiliated 
with a Catholic university, but situated 
near a large state university." Least 
favored (10 rectors, 3 deans) was the 
proposition: "Small religious house 
(150 students, 15 professors) attempt- 
ing college accreditation for four years 
liberal arts course." 

As a result of this survey, the Friars 
Minor Conventual recently announced 
that they are moving their college sem- 
inary from its country location near 
Carey, Ohio, to a site near St. Louis 
University, in St. Louis, Missouri. 


The superiors and lectors of Holy 
Cross Province have not been unaware 
of these problems and trends. At the 
Third Lectors Congress held at War- 
ren ton in 1961, the assembled fathers 
voted to adopt the 4-4-4 plan of sem- 
inary education, locating the four year 
liberal arts college in a unit distinct 
from both the high school and the 
theology department. At the same time 
there was a strong insistence that our 
training become more creative, matur- 
ing, and in touch with the world of 
today. As Father Barnabas Ahern said 


Administration Building at Bellarmine College 

in his talk "The Objectives of Clerical 
Training in 1962," "We must bring 
our students into contact with the 
methods, the interests, the personalities 
of men and women living in the world. 
A student life where men are cut off 
from the opportunity to meet others 
and to measure their views is not a 
preparation for the challenge of the 
ministry. Such students go out from 
us smugly self complacent — yet talking 
on a level which a living world does 
not understand." 

After Dr. William Conley's talk on 
The Values of Accreditation it was 

generally agreed that accreditation of 
our seminary should be a prime ob- 
jective, and the Prefect of Studies was 
given the mandate to prepare for it. 

As investigation and dialogue con- 
tinued through the following two years, 
it became increasingly evident that the 
goals envisioned by the Congress and 
demanded by present day educational 
standards, both ecclesiastical and secu- 
lar, were almost impossible to achieve 
unless our seminary college became 
affiliated with a larger educational ven- 
ture. Several alternatives were con- 
sidered. Considerable spade-work was 


The Passionist 

done in the Chicago area. Finally it 
was decided to explore the possibilities 
of collaboration with Bellarmine Col- 
lege in Louisville, Kentucky. By a 
fortunate coincidence, the historic mon- 
astery of the Passionist Fathers is adja- 
cent to the college campus. 

Bellarmine College 

Bellarmine College is an educational 
institution for men directed by the 
Archdiocese of Louisville. It was 
founded in 1950 under the dynamic 
leadership of its young president, Mon- 
signor Alfred F. Horrigan. It is 
staffed by diocesan priests, Friars 
Minor Conventual, and laymen. The 
Bellarmine philosophy of education is 
stated as follows: 

"As a Catholic College Bellarmine 
puruses its various objectives in har- 
mony with Catholic doctrine con- 
cerning the purposes of life and 
education. By a proper subordina- 
tion of ends, the intellectual perfec- 
tion which is the proper and im- 
mediate concern of liberal education 
is ordained to man's total perfection 
in Christ. The liberal education 
which Bellarmine imparts is not in 
bondage to narrowly vocational and 
technical goals, but rather has as its 
primary characteristic the freedom 
that derives from the pursuit of 
truth for its own sake." 

The College stresses a broad general 
education in the first two years. All 
students must take courses in theology, 

scholastic philosophy, literature, his- 
tory and natural science. In the upper 
years, thirteen major fields of study are 
offered. Central to the Bellarmine ap- 
proach is the program of concentration 
and coordination. In the third year 
of college, two concentration seminars 
take the student into research and crea- 
tive work in his major field. In the 
senior year, two coordinating seminars 
enable the student to unify his educa- 
tional experiences under a total view- 
point and philosophy of life. 

The rapid growth of Bellarmine 
College is eloquent testimony to the 
validity of its educational policies. 
When the College opened in 1950 its 
enrollment was 210. The 1964 class 
year opened with 1,708 full time stu- 
dents. To these must be added another 
500 students in the adult education 
program. According to the Kentucky 
Council on Public Higher Education 
(1965), "Bellarmine College continues 
to set the enrollment pace among Ken- 
tucky's private schools." The College 
is fully accredited at both state and 
national levels and holds membership 
in all important associations of Ameri- 
can colleges. 

Planning Stage 

The possibilities of a program of 
collaboration between the College and 
the Passionist Fathers were first ex- 
plored at the official level at a meeting 
held at Bellarmine in February, 1964. 
Present were Monsignor Horrigan, 
President of the College, Monsignor 
Raymond Treece, Vice-president of the 

Winter, 1965 


College and Father Conleth Overman, 
First Provincial Consultor and Father 
Ignatius Bechtold, Provincial Dean of 
Studies. The administration of the 
College was warmly favorable to the 
plan. The Provincial and his Council 
approved a follow-up of the conversa- 
tions, and subsequent meetings clarified 
various points at issue. 

On May 27, 1964, the Board of 
visitors of the College, with full ap- 
proval of Most Reverend John A. 
Floersh, Archbishop of Louisville, au- 
thorized Monsignor Horrigan to ex- 
tend a formal invitation to the Passion- 
ist Fathers to join with the College in 
a program of academic collaboration. 
This invitation was accepted by Very 
Reverend James P. White, C.P., Pro- 
vincial of Holy Cross Province, in a 
letter to Monsignor Horrigan on July 
9, 1964. The final details of the pro- 
gram were approved at a meeting of 
administrative representatives of the 
College and the Provincial Council of 
Holy Cross Province on October 27. 

Holy Cross Province will move the 
first two years of college seminary to 
Louisville in the fall of 1965. The 
theologians, heretofore resident in 
Louisville, will take up residence at a 
Passionist House of Studies at St. 
Meinrad Abbey. An addition for 120 
students will be begun in Louisville 
in the summer of 1966 and is sched- 
uled for completion in 1967. In the 
fall of 1967 all four years of seminary 
college will be located in Louisville. 


Program of Collaboration 

The Passionist clerics will be en- 
rolled at Bellarmine as full time stu- 
dents. Entrance requirements and 
scholastic standing will be according 
to Bellarmine standards. It is essential 
to the program of cooperation thati 
some courses be taken on the college 
campus. These will be chiefly courses 
in science, history, literature and vari- 
ous electives. The greater part of the 
courses in scholastic philosophy will be 
taught at the Passionist seminary. All 
courses will be listed in the Bellarmine 
catalogue. All Passionist lectors, even 
though teaching at the monastery sem- 
inary, will be considered full time Bel- 
larmine instructors or professors. 
Scholastic records will be kept both 
at the college and the seminary. The 
B.A. degree will be granted by the 
College upon the student's successful 
fulfillment of all requirements. 

All facilities of the College, the ex- 
tensive library, the science laboratories, 
the cultural program and lecture series 
(even the athletic facilities if it is 
deemed prudent to use them) will be 
open to the Passionist students. The 
seminary calendar will parallel that of 
the college. And due to the fact that 
practically all classes are held in the 
morning, there will be no need to alter 
the monastic horarium in any sub- 
stantial way. 

One of the notable advantages of 
this program is the possibility of diver- 
sification. It is recognized by all edu- 
cators that there is no one "ideal" 
curriculum or sequence of studies for 

The Passionist 

each and every student. While all 
Passionist students will take scholastic 
philosophy as their field of concentra- 
tion, it will be possible for a second 
major to be taken either in literature, 
history, sociology or psychology. These 
electives will be determined by joint 
consultation of the Dean of Studies, 
the Director of Students and the in- 
dividual student. 

An attractive feature of the plan of 
collaboration is its fluidity. The degree 
of participation on the campus is not 
rigidly fixed, but will be determined by 
the experience and prudent judgment 
of superiors. Younger students will 
take fewer courses on campus; older 
students will be allowed somewhat 
greater latitude. This differentiated 
discipline in the seminary is an essen- 
tial requisite for true maturity and re- 
sponsibility on the part of the student. 

Bellarmine College has offered a 
generous financial adjustment. Tuition 
will be charged only for the courses of 
study taken on campus. There will be 
no additional fees for services or the 
use of facilities. Morever, a substan- 
tial reduction has been made in such 
tuitional charges as will be necessary. 
It is expected that the Passionist lec- 
tors will conduct some courses on the 
college campus. This will give a more 
adequate outlet for the talents of our 
highly trained priest professors. While 
the majority of the courses will be 
taught in the seminary, a notable serv- 
ice to the Church and to Catholic edu- 
cation can be rendered by our lectors 
through a limited participation in the 

teaching program at the College. 

It is in this way that Holy Cross 
Province is approaching the problem 
of seminary education in the modern 
Church. It is in this way that the 
objective stated by Pius XII will be at- 
tained, namely, that the education 
given candidates for the priesthood be 
equal to that given young men of 
their age entering other walks of life. 

The Seminary of Vatican II 

At the public dinner given on De- 
cember 4, 1964, to announce the plan 
of collaboration, Reverend Paul M. 
Boyle, C.P., President of the Canon 
Law Society of North America, spoke 
on "The Seminary of Vatican II." 
Some excerpts from his address fol- 

"There is a question which agitates 
the minds of many today. Is the sem- 
inary as we know it, adequate for pre- 
paring tomorrow's priests? Men who 
will be exercising their ministry in the 
year 2000? An ever growing and in- 
fluential number of people from all 
walks of life answer that question with 
a resounding NO! 

"There are obvious and pressing 
pragmatic reasons why seminaries 
should unite with other educational in- 
stitutions. These reasons apply with 
even greater force to the small semi- 
nary with only a hundred or so stu- 
dents. Forty per cent of the seminaries 
in this country, some 200 institutions, 
have less than 50 students! Many re- 
gard this as a sinful waste of men and 
money. Several speakers .it the last 

Winter, 1%^ 


session of the Council stressed the 
union of seminaries for such pragmatic 
reasons as finding competent personnel 
and sufficient funds. 

"In addition to the pressing prac- 
tical problems which incline superiors 
and administrators to favor union, there 
is another principle which applies to 
the large and affluent seminary as well 
as to the small and impecunious semi- 
nary. The training of seminarians has 
been what Archbishop Colombo of 
Milan called a prophylactic training. 
The emphasis has been on preserving 
our young men from the contagion of 
the world. Somehow we feel that those 
who live immersed in the problems and 
interests of the world must be less 
holy. Because we have believed the 
world is evil, we have believe that con- 
tact with it was contagion. As a result 
the priest often fails to develop a feel 
for the problems of the real world. 
The seminary tends to rear a man who 
is less capable of assuming his sacred 
and human commitments, to be a priest 
among men, to use his liberty on the 
plane of personal generosity. 

"Again, in Proposition Fifteen of 
the Schema, the Council demands that 
seminarians be kept abreast of the 
latest scientific advances. We all realize 
that this is impossible in a school of 
only one or two hundred students. The 
same is true in other fields: literature 
and drama, history and psychology. 
Economics and sociology are areas with 
which the priest must be intimately 
acquainted. So many of the problems 

of our world are tied up with complex 
economic theories and structures. 

"The seminary must have a dynamic 
atmosphere, rooted in our magnificent 
heritage of truth, but adaptable to de- 
velopment and growth. The seminary 
must be stimulated by electrifying dia- 
logue which is nourished by the truths 
found in all the disciplines, where 
legacy can be integrated with discovery, 
where search can be correlated to need. 

"We must believe that the truths we 
hold to be perennial can solve the 
problems of our times. But to effect 
this demands a penetration of the 
problems we face today. Our truths 
must be made flesh in our world of 
today. It seems that this demands that 
our clerical hearts beat with the real 
hopes of the world, that we cry with 
its sorrows, that we know and struggle 
with the very same problems, that we 
think with its thought patterns. 

"Whether we be physicians like 
Luke, or politicians like Matthew, or 
rough fishermen like Peter — or priests 
like Christ — we must be part of the 
real world, deeply imbued with the per- 
ennial principles of Christianity, but 
not with the cultural cast of medieval 
Europe. It is for this reason that the 
Schema on Seminaries, in its Third 
Proposition, insists that the seminary 
students should not be too isolated 
from the world. It is for these reasons 
that the Passion ist Fathers are entering 
on a program of collaboration with 
Bellarmine College." 


The Passionist 



Death of 

Brother Matthew Capodice 

The death of any Passion ist saddens 
the Province. The death of a young 
man is especially poignant. 

On December 20, 1964, Brother 
Matthew Capodice, C.P., died at Good 
Samaritan Hospital Cincinnati, Ohio. 
He was in the 34th year of his life and 
the 12th of his religious profession. 
For some years Brother Matthew had 
suffered from intense head pains. He 
had been hospitalized several times. 
It was only recently that an accurate 
diagnosis located the source of his ill- 
ness as a brain tumor. Complications 
following surgery proved too much for 
the rugged resistance of our good 

Kenneth M. Capodice was born in 
Chicago on January 7, 1930. He at- 
tended Catholic grade and high school 
there, and two years after graduation 
entered the novitiate in St. Paul. He 
was professed as Matthew of the Im- 
maculate Heart of Mary on November 
4, 1952. 

Brother Matthew found his true 
place in the monastery kitchen. He 
was an excellent cook and loved his 
work. At the same time he matured 
into a complete community person. He 
was respected and beloved by the 
brethren as a good religious and a 
pleasant companion. Through the years 
Brother Matthew had been stationed in 
Des Moines, Chicago, Louisville, De- 
troit and finally Cincinnati. 

Father Provincial was celebrant of 
the funeral Mass in Cincinnati on De- 

WlNTFR, 196*> 


Brother Matthew Capodice 

cember 21, assisted by Fathers Wilfrid 
Flanery and Sebastian MacDonald. Fa- 
ther Roland Maher preached the eulo- 
gy. Brothers Carl Hundt, Peter West- 
hoven and Lawrence Straatmann came 
from Louisville to serve, and a group 
of priests formed the choir. 

The following day another requiem 
was sung at the Monastery Church in 
Chicago. Present were Mrs. Nettie 
Capodice, the mother, and others of 
Brother Matthew's family. Fathers 
Richard Preston, O.S.A., a cousin, and 
Jordan Grimes, Chicago rector, assisted 
Very Rev. Father Provincial. The ser- 
mon was given by Father William 
Westhoven, Cincinnati rector. Brother 
Matthew was laid to rest in the com- 
munity cemetery. In peace. 

Theology Department to Move 

Very Rev. James P. White, Pro- 
vincial of Holy Cross Province, recent- 
ly announced that beginning in Sep- 
tember, 1965, the theology department 
of the Province will be located at St.] 
Meinrad Archabbey in southern Indi- 
ana. The Passionist students will be 
housed in a separate residence, St. 
Placid Hall. They will have their 
private chapel, refectory and recrea- 
tion rooms. Five members of the Pas- 
sionist staff of theology will join the 
St. Meinrad seminary staff. They are 
Fathers Carroll Stuhlmueller, Paul M. 
Boyle, Barry Rankin, Eugene Peterman 
and Sebastian MacDonald. A local 
superior will be appointed to preside 
over the Passionist community at St. 
Meinrad' s. 

The Passionist students will take 
their classes along with 120 other theo- 
logians at the Abbey seminary. A fea- 
ture of the theological training given 
at St. Meinrad's is the area approach. 
The various theological disciplines have 
been grouped into three areas: Doo 
trinal Foundations (Dogmatic Theol- 
ogy, Sacred Scripture, History of Dog- 
ma), Historical Foundations (Church 
History, Patrology, Liturgy), and 
Moral Principles (Moral Theology, 
Canon Law). Each of the three area- 
courses is taught by a team of teachers, 
since no one professor is competent to 
handle such an extensive range of 
material. Team teaching brings the 
talents of several specialists into each 
class. The area approach affords a more 
unified grasp of theology. Also, it re- 


The Passionist 

duces the crushing class load found in 
the average seminary. It will be pos- 
sible for our students to acquire an 
S.T.B., at St. Meinrad's under the plan 
of affiliation which has been worked 
out between the seminary and the 
Catholic University of America. 

Holy Cross Province does not regard 
the move to St. Meinrad's as perma- 
nent. Investigation is being carried 
forward with regard to the location 
and organization of a permanent house 
of theological studies for the Province. 
An article in The Catholic Reporter, 
which detailed the Benedictine-Pas- 
sion ist seminary merger, had this to 

"The move is an exciting one to 
those who have expressed fear that the 
fruit of the Vatican Council could die 
on the vine if seminaries are not re- 

"Three to five religious orders will 
watch results while they consider 
whether to found a joint theological 
school on or near a major university 

Additional Novitiate in 1965 

The effectiveness of the vocational 
program in the Province can be charted 
in the steady increase of postulants en- 
tering our minor seminary and noviti- 
ate. In 1964 there were 75 boys in 6 
classes at the old Prep in Normandy, 
with 7 entering the novitiate. In July, 
1964, 30 clerics entered the novitiate, 
and the minor seminary at Warrenton 
opened the school year in September 
with 199 boys in four classes. It is ex- 

Winthr, 1965 

pected that over 45 clerics will enter 
our novitiate in the summer of 1965. 
To these add a goodly number of can- 
didates for the brotherhood. 

The present novitiate house in St. 
Paul, Kansas, cannot house this bur- 
geoning army of novices and more 
pressing building needs make it impos- 
sible to enlarge the house at this time. 
Accordingly, the Very Reverend Pro- 
vincial and his Council in a November 
meeting decided to open an additional 
novitiate at St. Paul of the Cross Mon- 
astery in Detroit, Michigan. Beginning 
in June, 1965, the cleric novices will be 
divided between St. Paul and Detroit. 
It is planned to locate the program for 
the novice brothers in Detroit because 
of the opportunity for in-service train- 
ing at the large retreat house. 

How many novitiates in the Prov- 
ince? Three: St. Paul, Kansas; Mefu, 
Japan; and Detroit, Michigan. 

Liturgy Workshops 

During December and January the 
Liturgy Commission of Holy Cross 
Province conducted a series of ten 
three-day workshops throughout the 
Province. There were three talks each 
day followed by discussion. A partici- 
pated Mass and a Bible Vigil brought 
liturgical principles into practical focus. 
Father Barry Rankin presented the the- 
ological foundations of the liturgy. The 
history of the liturgy and practical as- 
pects of implementation were treated 
by Father Vincent M. Oberhauser. Fa- 
ther Jerome Stowell elucidated the Lit- 
urgy o\ the Word, the Liturgical Year 


and the Homily. The chairman of the 
Liturgy Commission, Father Clarence 
Vowels, introduced the speakers and 
moderated the discussions. The care- 
ful attention given the speakers and 
the intensity of the discussion periods 
were evidence of the deep interest of 
the brethren in this area of Christian 
life and thought. 

Brothers' Program 

An adequate training program for 
the younger Brothers of Holy Cross 
Province was the topic of discussion at 
a meeting held in Warrenton, Decem- 
ber 29-30. The Provincial Council, the 
vocational department, the directors 
and several brothers were present. The 
highly successful juniorate program of 
the Eastern Province was explained by 
V. Rev. Rupert Langenstein, consultor, 
Father Norbert Dorsey, director of the 
juniorate, and Brother Xavier Vita- 

At the conclusion of the meeting the 
following announcements were made 
by Father Provincial: 

1) A Juniorate Training Program 
for the brothers will be established in 
the summer of 1965. 

2) The training program in the no- 
vitiate will be integrated with that of 
the juniorate. 

3) Provision will be made for 
further religious and technical training 
for our younger professed brothers. 

4) A program of summer religious 
institutes for our brothers will be in- 
augurated at Warrenton. 


Over 600 guests gathered at the Pas- 
sionist Fathers Benefit Dinner held at 
the Sheraton O'Hare Inn on the eve- 
ning of November 28. A feature of 
the party was the raffle drawing for the 
colored TV and other valuable prizes. 
Father Luke Connolly was in charge of 
the benefit. Proceeds will aid in the 
renovation of the Chicago monastery 
being carried forward under Father 
Jordan Grimes, rector. 


A beautiful portable altar versus 
populum was placed in the choir at' 
Chicago on January 30. This will bring 
the celebrant of the daily participated 
Mass into closer contact with the com- 
munity. The parish church also has a 
new altar facing the people. 



The annual Mass of Thanksgiving 
sponsored by the Holy Cross Retreat 
League was again a heartening success. 
The Cathedral of St. Peter in Chains 
was filled with retreatants and their 
families when the Mass began on the 
morning of Thanksgiving Day. Cele- 
brant of the Mass was Father Keith 
Schiltz, retreat master. Father Declan 
Egan, retreat director, delivered the in- 
spiring sermon. Four of the retreat of- 
ficers served the Mass. The congrega- 
tion joined in singing the hymns and 


The Passionist 

there was a large number of communi- 
cants. This Mass was proof positive of 
the vitality of the retreat movement at 
Holy Cross Monastery. 

December saw a number of visitors 
to Holy Cross, some coming for the 
Liturgical Workshop, December 7-9, 
and others for the annual retreat, De- 
cember 13-19. 

Optimism with regard to future 
building on Mount Adams has been 
tempered somewhat by the fact that the 
Highland Towers apartment to the 
south of the monastery has not been 
renting too well. 

After several weeks on the critical 
list at Good Samaritan Hospital, Fa- 
ther Edwin Ronan has rallied some- 
what, although he is still under care 
at the hospital. 

Louis Doherty, C.P. 


The Future Missionary Club con- 
ducted its Third Apostolic Forum on 
the afternoon of November 17. Topic 
for this meeting was the important 
area of our apostolate, Sisters' Retreats. 
Sisters from three congregations were 
invited to participate. The forum was 
planned with a view to promote a 
frank and helpful dialogue between 
the sisters and the students. 

The students had been asked to list 
specific questions for discussion, which 
were then grouped into six areas. These 
discussion aids were made available to 
all of the participants some days in ad- 

Winti-r, 1965 

vance of the forum. A bibliography of 
books and periodicals was also pre- 

On the day of the forum the sisters 
had lunch at the monastery. This gave 
them the opportunity to meet each 
other and to "plan their attack." Be- 
fore the program opened the sisters 
were brought into the lecture room for 
informal introductions. This created 
the relaxed atmosphere necessary for 
free and open discussion. 

The first speaker was Sister Mary 
Madeleine, S.C.N., Mistress of Postu- 
lants at Nazareth, Kentucky. Sister's 
talk was entitled, "The Retreatant's 
Viewpoint." It gave a penetrating 
analysis of the qualities of a good re- 
treat master, the needs of the sisters, 
and a list of topics which sisters find 
especially helpful. The three other 
sisters then gave their comments and 
reflections on the forum topics. Ac- 
cording to the sisters, retreat masters 
should be men who are personally com- 
mitted, who stress the positive aspects 
of religious life, who give encourage- 
ment, who do not "talk down" to the 
sisters. A good retreat should not be 
on religious life in general, but should 
comment on the spirit of the sisters' 
own Rule. Important is an under- 
standing of feminine psychology and 
the need of woman for personal ful- 

Father John M. Render, who had 
helped greatly in arranging the meet- 
ing then gave the second main talk. 
His presentation of "The Retreat Mas 
ter's Point of View" pivoted on two 


main ideas : 1 ) being prepared for this 
community, at this time; 2) being 
available for confessions and private 

A short break followed the formal 
talks. The forum then broke up into 

small discussion groups which pursued 
the forum topic in lively conversation. 
After an hour refreshments were served 
and the forum concluded with a final 
summarizing Panel Discussion. 

James M. Basham, C.P. 

Apostolic Forum. (1-r) Frater Matthew Sullivan, Sister Thomas More, S.C.NJ 
Father Barry Rankin, Sister Mary Lourdes, S.L., Sister Mary Madeleine, S.C.N., 
Father John M. Render, Sister Bianca Marie, O.S.U. 


In collaboration with the Depart- 
ment of Theology of Bellarmine Col- 
lege, Father Carroll Stuhlmueller, C.P., 
Professor of Scripture of our seminary, 
decided to make the Seventh Annual 
Biblical Institute a series of lectures by 
outstanding scholars. Heretofore the 


Institute has consisted of only one an- 
nual meeting with two lectures. A total 
of nine lectures has been scheduled, the 
first series devoted to the Old Testa- 
ment beginning on October 18, and the 
second series centering on the New 
Testament beginning February 14. 
Among the nationally recognized schol- 
ars who are helping to make the In- 

The Passionist 

stitute a success are Father Eugene 
Maly and Father Bruce Vawter, CM. 
Nearly 900 sisters have been present 
for each of the lectures, together with 
a number of interested priests, brothers 
and laymen. The meetings are being 
held in Knights Hall, the commodious 
Bellarmine auditorium. 


Twelve students from the Southern 
Baptist Theological Seminary and 
twelve students from the Passionist 
House of Theology met on November 
19th for an evening of reflection. The 
meeting was conducted under the direc- 
tion of Rev. Barry Rankin, C.P., pro- 
fessor of theology at the Passionist 
seminary and Dr. John W. Carlton, 
professor of homiletics at the Baptist 
seminary. There were two talks, Faith 
and Sacramentality s each followed by a 
discussion. The group then met in 
fraternal agape at dinner. Another talk 
followed, and the evening concluded 
with a Bible Vigil on The Call of Cod. 


Fraters George Stan held and Eduard 
Llosa, of Immaculate Conception Prov- 
ince (Argentina), who are taking their 
theology in the U.S., received tonsure 
at the hands of Most Rev. Charles 
Maloney on December 18, in St. Agnes 
Church, Louisville. The following 
morning Bishop Maloney conferred 
the orders of porter and lector on them 
at the Abbey Church of Our Lady of 

Winter, 1965 

Gethsemani, where he conferred sacred 
orders on several Trappist clerics. Our 
congratulations ! 


A series of excellent lectures have 
been presented to the community dur- 
ing the first semester under direction 
of the Cultural-Educational Program 
Committee. On October 2 a panel 
from the Juvenile Court, headed by 
Mr. Louis Scalo, treated the problems 
encountered with juvenile delin- 
quents. Talks, questions and discus- 
sion made up a full and profitable 

On November 17 Miss Chloe 
Brokaw, Professor of Archeology at 
the University of Louisville, gave an 
interesting talk on the role of archi- 
tecture in orientating man to his cul- 
tural environment. Miss Brokaw 
pointed out that contemporary archi- 
tecture is deficient in this respect. The 
slides which accompanied the talk gave 
visual emphasis to her treatment. 

On December 1 two attorneys, Judge 
Raymond F. Bossmeyer and Robert T. 
Burke, Jr., discussed a number of legal 
matters of interest to the community, 
especially the Supreme Court decisions 
on prayer in public schools and the 
Civil Rights Bill. 

On January 12 Dr. Wayne Oates, 
Professor of the Psychology of Reli- 
gion at the Southern Baptist Theologi- 
cal Seminary, gave a lecture on the 
Uniqueness of Religion and Psychiatry. 
Myron Gohmann, C.P. 




Tragedy touched the Garrigan fam- 
ily of St. Louis and echoed in the 
seminary as the Christmas holidays 
drew to a close. Tim Garrigan, 16, a 
sophomore at the seminary, died short- 
ly after noon, January 2, 1965, in 
DePaul Hospital, St. Louis. His sud- 
den death followed a brief battle with 
virus pneumonia. Tim was the oldest 
of four sons of Mr. and Mrs. Harold 
Garrigan of St. Jerome's parish, St. 
Louis County. Because Tim so badly 
wanted to get back to the seminary on 
time after vacation, his parents re- 
quested that he be returned there for 
burial. And so he was, on January 6. 

Tim was a solid, well-liked boy. He 
had a strong Passionist vocation. His 
death sobered the return of the semi- 
narians, who were on hand the evening 
of January 5, when the remains were 
brought to the seminary chapel. Very 
Rev. James Patrick White, Provincial, 
celebrated the funeral Mass on January 
6. Father Randal Joyce, spiritual di- 
rector, gave the sermon. Classmates of 
Tim served the Mass and the seminary 
community sang the Mass, Many rela- 
tives and friends joined the Garrigan 
family for the services. All were deep- 
ly touched by the spirit of understand- 
ing charity shown them at the seminary 
during such difficult days. May Tim- 
othy Garrigan rest in peace. 


On November 1 the faculty and stu- 

dent body heard a lecture on the Apol 
lo spacecraft, illustrated with colo 
slides. The lecturer was Mr. Bar 
Slattery, the NASA public affairs direc 
tor at Huntsville, Ala. Dr. Hugo Beck 
of the department of education a 
Washington University addressed th< 
faculty on November 30. Dr. Bed 
spoke on "Current Trends In Educa 
tion," and his talk sparked a livelj 
hour and more of discussion. 

The national elections fired up the 
student body. A Republican vs. Demo 
crat debate on October 29 was won b) 
the Gold water forces. However, thl 
mock election on October 31 was car- 
ried 2-1 by the Johnson-Humphrq 
forces, In attendance at the debate was 
the Republican Committee Chairmar 
of Warren County. 

Sports continue to offer the semi- 
narians an outlet for youthful energy, 
competitive spirit — and school pride 
Soccer was inaugurated as an inter- 
scholastic sport in the fall of ,1964. 
The varsity record with other semi- 
naries was not spectacular, but the 
competition brought a great improve- 
ment in the quality of play. Basket- 
ball is just getting away to a busy 
season. An opening loss was assuaged 
by three subsequent victories and there 
is hope of a highly successful season. 


Our Lady's Retreat House, skippered 
by Fathers Leon Grantz and Isidore 
O'Reilly, has pushed to new heights 
this season. Most remarkable was the 
record attendance of 2,860 high school 


The Passionist 

boys who made mid-week retreats in 
1964. 2,900 laymen made weekend 
retreats this past year, while 526 priests 
from St. Louis, Jefferson City and 
Springfield-Cape Girardeau made mid- 
week retreats. Father Lucian Hogan 
continues as retreat master for the lay- 
men. Fathers Jerome Stowell and 
Robert Borger finished the 1964 series 
of clergy retreats in the autumn. Fa- 
thers Mel Spehn, Terence O'Toole, 
Benedict Olson, Joseph Connolly, 
Xavier Albert and Carl Tenhunfeld 
have carried the heavy work load for 
the the high school retreats. Father 
Mell directs this area of the retreat 


Fathers Joseph, Mel, and Terence 
teamed up for a "first" in the St. Louis 
area in the fall. From November 2-5 
they conducted a high school mission 
for Catholics attending the Normandy 
and McClure public high schools. The 
services were held in St. Ann Church, 
Normandy, under the sponsorship of 
the pastor, Msgr. Sprenke. Up to 200 
teenagers attended each of the five 
evening sessions. Ten priests were on 
hand for confessions and private coun- 
selling on the last two evenings. Par- 
ents attended the closing rally. The 
archdiocesan St. Louis Review gave the 
story a full-page coverage. 


Father Peter Berendt was featured 
on the January S showing of the pop 
ular Sunday morning "Qui/ A Catho 

WlNTF.R, 1965 

lie" TV show, in St. Louis. Father 
Peter commented on the answers which 
a group of panelists had given to vari- 
ous questions. 

Father Roger Mercurio, rector, 
served as chairman of a panel at the 
Catechetical Institute on November 28 
at Maryville College, St. Louis. 

"Why Church-related Schools must 
be preserved in the U.S." was the 
theme of Father Augustine Wilhelmy's 
paper given at Washington University 
on January 13. Father Augustine's 
presentation was part of a three-man 
symposium given before a large gath- 
ering of principals and teachers. 

Owen Duffield, C.P. 

Des Moines 


November 23 brought the tragic 
news of the death of Most Edward C. 
Daly, O.P., Bishop of Des Moines. 
Bishop Daly had attended the third 
session of the Council and during its 
last week had been joined in Rome by 
his former Chancellor, Monsignor 
Joseph Sondag. Two days after the 
ending of the session, Bishop Daly and 
Monsignor Sondag were leaving 
Rome's airport for a pilgrimage to the 
Holy Land. Their TWA jet crashed 
on takoff and both the Bishop and the 
Monsignor were among the many 
killed in the accident. 

Bishop Daly spent the first 25 years 
of his priesthood as secretary and 
canonist to the- then Papal Nuncio, 
Archbishop, now ( .trdinal Amleto 


Cigognani. He was elevated to the 
see of Des Moines in 1948. During 
the intervening years Bishop Daly had 
ever been a warm friend of the Pas- 
sionist Fathers. Father Provincial came 
from Chicago to attend the funeral 
on December 1. 

Monsignor Sondag was a faithful 
friend of the community during his 
years in the chancery. He was buried 
from Sacred Heart Church, Atlantic, 
Iowa, on December 2. 


In January, 1965, the Bruce Pub- 
lishing Co., of Milwaukee released a 
book by V. Rev. Columban Browning, 
C.P., Des Moines rector. The book is 
entitled Woman's Highest Fulfillment, 
and is a collection of articles previously 
published in Review For Religious and 
S pons a Regis. 



Plans are moving ahead rapidly for 
the Jeffries Freeway in Detroit. The 
proposed superhighway is to begin at 
the Ambassador Bridge and will paral- 
lel Grand River until it swings west 
along Schoolcraft. Two center road- 
ways will channel high speed traffic 
and frontage roads will provide for 
local needs. At the monastery location 
it will cut into our property as deeply 
as 130 feet. Continuing west along 
Schoolcraft, the freeway will veer north 
at Plymouth and connect with existing 
freeways leading to the Mackinac 

Straits, in the Upper Peninsula. 

Strong recommendations from St 
Gemma Parish prevailed upon the 
State and City Planning Commission tc 
altar the proposed layout of the route 
near Telegraph Road. Otherwise the 
new St. Gemma Convent would have 
been demolished. 

Since our property is several hun- 
dred feet deep on the north, the free- 
way should not greatly disturb the 
monastic quiet. The channel of the 
Rough River is to be altered and the 
bridges moved further east. This wil] 
enhance the landscaping and approach 
to the retreat house. The freeway will 
give very quick access from the mon- 
astery to the inner City. 


Possible changes in Church law 
governing those in religious life under- 
went careful study at a meeting held 
at St. Paul of the Cross Retreat House, 
December 28-30. Present were 2£ 
canonists representing 21 religious corn 
munities. The group met at the invita- 
tion of Father Paul M. Boyle, C.P.. 
president of the Canon Law Society of 
North America. The meeting had been 
requested by the Canon Law Commit- 
tee of the Conference of Major Supe- 
riors of Religious Men. A similar 
meeting was held on the west coast. 

"Religious superiors and canonists 
have submitted hundreds of proposals 
for revision of the Canon Law deal- 
ing with religious," Father Paul said 
in an interview carried in The Michi- 


The Passionist 

^an Catholic. Some of the more im- 
portant areas under investigation are 
those dealing with the role of monastic 
orders in the Church today, religious 
seminaries and the formation of young 
religious, and the relationship of reli- 
gious to the works of the apostolate in 
i diocese. 

"While many of the proposals re- 
ceived deal with incidental and ephe- 
meral matters, it was encouraging to 
see how many dealt with more impor- 
tant and basic theological ideas for the 
renewal of religious life," Father Paul 

"That is why we invited outstand- 
ing theologians and scripture scholars 
to join in the discussions with us. 
Canonists today are convinced that 
laws should not merely provide for the 
orderly running of affairs but much 
more importantly, laws must promote 
the life of charity." 

"Laws should be written in such a 
way that all can see what this law 
wants to do, how it helps to bring me 
closer to Christ, how it promotes fra- 
ternal union with others. But before 
we can frame meaningful proposals 
along this line, we need insight and 
inspiration from specialists in many 
other fields and from practicioners in 
the active apostolate." 

Among those addressing the meeting 
were Father Terence Toland, S.J., of 
Woodstock College, Maryland; Father 
Carroll Sruhlmueller, C.P., of the Pas- 
sion ist Seminary in Louisville, Ken- 
tucky; Father Kevin O'Rourke, O.P. 

of the Aquinas Institute in Dubuque, 
Iowa; and Father James P. White, 
C.P., Passion ist provincial. 


A fruitful ecumenical dialogue was 
begun on November 8, 1964, when 
Father Raphael Domzall, C.P., of the 
teaching staff, addressed 70 members 
of the Lutheran Singleton Club of 
Northwest Detroit. Father Raphael 
spent almost three hours at the Augus- 
tana Lutheran Church Hall in a lively 
but respectful discussion that opened 
with his talk, "The Church and the 

On Sunday, November 29, 30 Lu- 
theran Club members returned the 
visit and were given a tour of the 
monastery and retreat house. They con- 
cluded their visit with attendance at 
the Sunday benediction in the public 

Upon further invitation, 20 priests 
and students visited the Victory Lu- 
theran Church on Decemb