Menschlichkeit in Zeiten der DRG Budgetierung: Kosten-Nutzen-Evaluierung bei palliativ-rekonstruktiven freien Gewebetransfers

Issue 23.1 of the Review for Religious, 1964.Apostolic Indulgences by Paul ReligiousLife, Sacrament of God’s Presence by J. M. R. Tillard, O.P. A New Breed of Priests ¯ by Tyrone Cashman, The Other Face of Frustration b) Andrew Auw, C.P. The Layman in Imtitutions of Religious by William F. Hogan, C.S.C. Four Ways of the Cross by A.-M. Roguet, O.P. The Priest-Teacher and Secular Subjects by Harold Thompson, G.S.V. Survey of Roman Documents Views, News, Previews Questiom and Amwers Book Reviews 6 15 21 27 33 79 88 92 94 101 Volume 23 1964 EDITORIAL OFFICE St. Mary’s College St. Marys, Kansas 66536 BUSINESS OFFICE 428 E. Preston St. Baltimore, Maryland 21202 EDITOR R. F. Smith, S.J. ASSOCIATE EDITORS Everett A. Dlederlch, S.J. Augustine G. Ellard, S.J. ASSISTANT EDITORS Lawrence R. Connors, S.J. Wlliam J. Weiler, S.J. DEPARTMENTAL EDITORS Questions and Answers Joseph F. Gallen, S.J. Woodstock College Woodstock, Maryland 21163 Book Reviews Norman Weyand, S.J. West Baden College West Baden Springs, Indiana 47469 Published in January, March, May, July, September, Novem-ber on the fifteenth of the month. REVIEW FOR RELI-GIOUS is indexed in the CATHOLIC PERIODICAL IN-DEX. PAUL VI Apostolic Indulgences APOSTOLIC INDULGENCES1 which the Supreme Pontiff Paul VI in an audience with the undersigned Car-dinal Major Penitentiary on June 27, 1963, willingly granted to the faithful who possess a pious or religious ar-ticle blessed by the Pontiff or by a priest having the com-petent power and who fulfill special prescribed conditions. The Indulgences 1. Whoever is accustomed to recite at least once a week the Lord’s chaplet [coronam dominicam]; or one of the chaplets of the Blessed Virgin Mary; or a rosary or at least a third part of it; or the Little Office of the same Blessed Virgin Mary; or at least Vespers or a Nocturn together with Lauds of the Office of the Dead; or the penitential or gradual Psalms; or is accustomed to perform at least once a week one of those works which are known as the "works o£ mercy," for example, to help the poor, to visit the sick, to catechize the uninstructed, to pray for the living and the dead, and so forth; or to attend Mass; may, provided the conditions of sacramental confession, Holy Commun-ion, and some prayer for the intentions of the Supreme Pontiff are observed, gain a plenary indulgence on the fol-lowing days: the Nativity of our Lord, Epiphany, Easter, the Ascension, Pentecost, Trinity Sunday, Corpus Christi, the feast of the Sacred Heart, Christ the King; the Purifi-cation, Annunciation, Assumption, Nativity, Immaculate Conception, Maternity, and Immaculate Heart o£ the Blessed Virgin Mary, and the feast of her Queenship and of the Rosary; the Nativity of St. John the Baptist; both feasts of St. Joseph, the Spouse of the Virgin Mother of God (March 19 and May 1); the feasts of the holy Apostles Peter and Paul, Andrew, James, John, Thomas, Philip and James, Bartholomew, Matthew, Simon and Jude, Mat-thias; and the feast of All Saints. If, however, a person does not make a sacramental con-fession and go to Holy Communion but nevertheless prays 1The original text of the document here translated appeared in dcta Apostolicae $edis, v. 55 0963), pp. 657-9. The enumeration in the translation is taken fi’om the original document. 4- 4- 4- Apostolic Indulgences VOLUME 2~, 1964 3 4, 4, Paul REVIEW FOR RELIGIOUS with a contrite heart for some time for the intentions of the Supreme Pontiff, he may gain bn each of the above-mentioned days a partial indulgence of seven years. Moreover, whoever performs one of the aforementioned works of piety or charity may gain, each time he does so, a partial indulgence of three years. 2. Priests who, if they are not prevented by a legitirhate impediment, are accustomed to celebrate daily the holy sacrifice of the Mass may gain a plenary indulgence on the above mentioned feasts, provided they confess sacramen-tally and pray fo.r the intentions of the Supreme Pontiff. Moreover, as often as they say Mass they may gain a partial indulgence of five years. 3. Whoever is bound to the recitation of the Divine Office may, when he fulfills this obligation, gain a plenary indulgence on the feast days mentioned above, provided the conditions of sacramental confession, of Holy Com-munion, and of prayer for the intentions of the Holy Father are fulfilled. Whoever does this at least with a contrite heart may gain each time a partial indulgence of five years. 4. Whoever recites at dawn, at noon, and at evening, or does so as soon as he can after those times, the prayer which is popularly called the Angelus and during the Paschal Season the Regina Caeli; or whoever, being ignorant of these prayers, says the Hail Mary five times; likewise who-ever around the first part of the night recites the Psalm De Profundis, or, if he does not know this, says an Our Father, Hail Mary, and Eternal Rest Grant unto Them, may gain a partial indulgence of five hundred days. 5. The same indulgence may be gained by one who on any Friday piously meditates for a time on the passion and death of our Lord Jesus Christ and devoutly recites three times the Our Father and the Hail Mary. 6. Whoever, after examining his conscience, sincerely detesting his sins, and resolving to amend himself, will devoutly recite an Our Father, a Hail Mary, and a Glory Be to the Father in honor of the Most Blessed Trinity; or recites five times the Glory Be to the Father in memory of the five wounds of our Lord Jesus Christ, may gain an in-dulgence of three hundred days. 7. Whoever prays for those in their agony by reciting for them at least once an Our Father and a Hail Mary may gain a partial indulgence of one hundred days. 8. Finally, whoever in the moment of death will de-voutly commend his soul to God and, after making a good confession and receiving Holy Communion, or at least being contrite, will devoutly invoke, if possible with his lips, otherwise at least in his heart, the most holy name of Jesus, and will patiently accept his death from the hand of the Lord as the wages for sin, may gain a plenary in-dulgence. Cautions 1. The only articles capable of receiving the blessing for gaining the apostolic indulgences are chaplets, rosaries, crosses, crucifixes, small religious statues, holy medals, provided they are not made of tin, lead, hollow glass, or other similar material which can be easily broken or de-stroyed. 2. Images of the saints must not represent any except those duly canonized or mentioned in approved martyrol-ogies. 3. In order that a person may gain the apostolic in-dulgences, it is necessary that he carry on his person or decently keep in his home one of the articles blessed by the Sovereign Pontiff himself or by a priest who has the req-uisite faculty. 4. By the express declaration of His Holiness, this con-cession of apostolic indulgences in no way derogates from indulgences which may have been granted at other times by Supreme Pontiffs for the prayers, pious exercises, or works mentioned above. Given at Rome in the palace of the Sacred Apostolic Penitentiary on June 27, 1963. F. Card. CErq’ro, Major Penitentiary I. Sessolo, Regent ÷ ÷ ÷ zl postoli¢ Indulgences VOLUME 23, 1964 5 j. M. R. TILLARD, O.P. Religious Life, Sacrament of God’s Presence J. M. R. Tillard, O.P., is a professor of dogmatic theol-ogy at Coll~ge Dominican de Th~- olgie; 96, avenue Empress; Ottawa 4, Canada. REVIEW FOR RELIGIOUS A good many religious,1 especially in non-clerical com-munities, are asking themselves in considerable distress about their place and role in the contemporary Church as. it faces the problems of today’s world. On one hand, many of the tasks which have long been considered as coming formally from the Church have become professions open to everyone, Christian and non-Christian alike--teaching, for instance, nursing, and social work. On the other hand, even within the Church the new light thrown upon the apostolic vocation of the laity is bringing more and more laymen to take up Church work hitherto reserved to re-ligious. Think of the tremendous missionary movement which today is leading young couples and students to give several years of their lives, indeed a whole lifetime, to the service of recently evangelized countries. Some young religious are even putting to themselves the uncomfortable question: What exactly does our pres-ence- as religious--in the work of world salvation mean? Do we--as religious--still have any use? Or do we not, rather, represent a class of people, well-off materially speaking, who are simply willing to take the place of lay-men while these latter are engaged in witnessing to the Gospel at the cost of constant sacrifices? Though of course we do mean well, are we not in this respect really a burden to our fellow humans whereas the Gospel means serving them? Do we stand for anything more than the last vestiges of a feudal society living on the accumulations of the past, a mere anachronism in modern civilization? In their anxiety some religious go so far as to ask whether their very vows are not more a hindrance than a help in the hard work of spreading the Gospel. Do the vows not rep-resent a kind of flight from the ever-renewed, daily re-x This article was translated from the original French manuscript 6 by Mr. George Courtright; 201 E. Bertrand; St. Marys, Kansas. nunciations which commitment to Christ imposes upon other Christians? Such anxiety is not to be taken for a kind of crisis pe-culiar to young people nor again as a blast of revolution-ary thinking in the Church. This very anxiety (when its victims are solid Christians deeply attached to the Lord and His Church) comes from the Holy Spirit who often rouses God’s People more by the questions He prompts them to ask themselves than by the interventions of au-thority. We must, then, take this anxiety very seriously and try to meet it, not patronizingly but with God’s own designs ever in mind. We should first of all turn to theology to find the solid foundations on which the life of the re-ligious state rests. We shall not pretend to say the last word here on the subject. We would only like to initiate a dialogue on this question and to arouse, especially in superiors, some theo-logical thinking about it capable of serving as the basis for a practical approach. Sign o] the ,4bsoluteness o] God What, then, is the main thing which distinguishes us as religious in the midst of the entire human race? The answer to this is not to be found in terms of a special kind of activity, but (as it seems to us) in terms of sacramental-ity: by our very condition we are signs. In the inmost essence of the Church we are an expression of the absolute-ness of God. The men around us devote the best part of their time to engagement in created values. Be it a question of material or spiritual goods, their vital forces are wholly directed to-ward a universe which has nothing of the transcendent about it. The more they love their work and the more competent they become in it, the more their horizons tend to shrink. There is nothing wrong with this; more often than not it is essential to progress. Many men go deeper. They struggle that all humanity may finally live in an at-mosphere of brotherhood and peace. Often they spend their money and their lives to achieve the creation in the world of a milieu of brotherly cooperation and under-standing. These things are, we repeat, essentially good, divinely willed things, even when those who labor [or them ignore God or even fight Him. The Church is responsible for carrying out in the uni-verse the whole of God’s plan. Therefore, it urges its members to involvement in these temporal structures so that through them the Gospel of salvation in Christ may reunite all men and all human values. For nothing per-taining to the order of creation is foreign to God, and everything is called to progress "in Christ" to its fullness of being. But when a Christian, formally as a Christian, ÷ 4. Sacrament oI God’s Pgesence VOLUME 23, 1964 4. ].M.R. Tillard~O.P. REVIEW FOR RELIGIOUS 8 is thus involved, a new dimension fecundates his activity --a dimension missing in the non-believer. The non-believer operates on a horizontal coordinate. His goal is located in the universe that is homogeneous with man. At the terminal point of his long series of trial and error, he seeks only to rejoin the universe and---usu-ally- man existing within it. This goal may be described as the satisfaction of a human appetite, desire, attraction. It comes from no reality transcending humanity or the universe in which humanity is found. Further, the moti-vation of this engagement springs normally from a certain realization of human problems and needs or even from the strict logic to be found in the unfolding of events. In the Christian, on the other hand, this horizontal dimension cuts across another dimension which is primary --a vertical dimension. The Christian too is concretely involved in a response to the needs of mankind, in work-ing for human progress so that the universe may reach perfection. But his action has for both its beginning and its end, God. For as a believer, it is in order to carry out God’s plan, to fulfill the will of the Creator and the Savior of the world, that he acts. And as the term of his work, he proposes not merely a response to a human call but the satisfaction of a divine desire. This is a new perspective with its own complexity. The believer loves his brother and works for him; he loves created values and is devoted to giving them their full scope; but his love and his in-volvement (without losing any realism or truth) are situ-ated within another previous and more fundamental love --the love for God. Christian involvement is God-cen-tered. And actually only Christian involvement can be called whole and perfect because the vertical dimension of the for-God represents the ultimate motivation of every action of a creature. It is this for-God, this absolute primacy of God Him-self, which the religious is called to announce and to sig-nify to men. By his religious vows and his special way of life, the religious means to be in the inmost part of the Church a witness to the primacy of the vertical dimension in every commitment. His locus is in the Church. His is essentially the life of a baptized man, but a baptized man in quest of the perfection of his baptismal grace (the per-fection of charity and self-giving) who takes concrete steps to bring himself to that perfection. These steps all aim essentially and directly at welding him to God. The Chris-tian who is not a religious works (as we have said) for God’s plan but without positing at the core of his life this divine absolute. He retains the use of his personal prop-erty, occupies himself in beginning and fostering a home, and holds on to his personal initiative in all the important matters of his existence whereas the religious chooses to unite himself with God and His plan to the extent that he freely renounces everything which might distract his attention from God or impede his total devotion to God’s will. It is the latter who has’freely chosen to live per/ectly the/or-God implicit in Christian life and to give up every-thing for the sake of such perfection, and this whether he feels called to the contemplative or to the so-called active life. At the very heart of the Church (for we must never isolate him from the totality of the Body of Christ), which is engaged in executing God’s designs, the religious af-firms to the world the radical and absolute priority of God’s "interests." By that very fact he manifests to men that all reality has meaning only in relation to that God. The religious thus renders to men the greatest and most essential of services. At this level he is indispensable; for his fellow man in the world, so concerned for the progress of the world which he rightly loves and so busy with build-ing it up, needs to discover the transcendence and the ab-soluteness of God or at least needs to remain in an attitude of faith with regard to that God. This is what in God’s design he has a right to expect of religious. In time our hospitals, orphanages, and schools will be of less and less use to him; for in that regard modern society possesses its own splendid resources. But never will he cease to need God or to search out (more or less unconsciously) some witness to God’s active existence in mankind. This witness is what Christ’s Church has been called to give, and espe-cially those in it who have freely "vowed" themselves to the things of God. It is necessary, of course, that religious really live their for-God and that they do not founder in the pharisaic mediocrity lying in wait for them; they must live a real poverty, institutional as well as personal (the problem of things allowed for one’s use, which often means nothing else for a religious than real wealth, will have to be re-thought); so too they must have a real obedience (and not a blind submission to the tyranny of a superior); and they must live a real, joyful chastity. The modern world is especially aware of the witness of evangelical poverty which is possibly the most eloquent and most visible sign of the renunciation of everything for God. Sadly enough, we are more often a counter-witness than a living revela-tion in this matter. This is why we say that these consid-erations about our place in human society call for honest, practical self-judgment about the way we living up to what is supposed to be ourid, any reform must bear primarily on the [or-G we have just pointed out. Then we will be it alter the activities of institutes or change cer their constitutions--it little matters what pr, on a vivid consciousness of the absoluteness are actually al. However, ~d dimension a position to ain points in ,vided it rests ~f God in the ÷ ÷ ÷ Sacrament of God’s VOLUME 23, 1964 9 4, ÷ 4, J . M. R. T illard, O.P. REVIEW FOR RELIGIOUS IO concrete commitment of the members of the community. In God’s plan each community can be called totally useful to men only when--be it the most active of communities-- there radiates from it in concrete life this absoluteness of God. And this usefulness will not be of a secondary order --it will be that of Christ Himself. A Sign of the Charity o[ Christ This is because--and this is the second point we wish to emphasize--the religious is the concrete sign of the genu-ine charity of Christ. There is no reason to think of this absolute for-God as an obstacle to the effective giving of self in the service of one’s fellow man. On the contrary, it arouses within this giving a summons to greater excellence--the superexcel-lence of the cross. The Gospel of John unceasingly stresses the explicit relation which ties all Christ’s actions to His desire to live only for the carrying out of His Father’s will: "My food is to do the will of him who sent me, to accomplish his work" (Jn 4:34; 6:38; 17:4; 19:30); "... I seek not my own will but the will of him who sent me" (Jn 5:30); "And he who sent me is with me... because I do always the things that are pleasing to him" (Jn 8:29). Because He loves His Father with the most absolute of loves, Christ makes His own the affections dwelling in His Father’s heart, perfectly espouses His wishes, and is in utter harmony with the subtlest movements which the sight of the Father’s creation stirs in Him. These affec-tions, wishes, and movements are summed up in this: God wills the salvation of all men, or, more broadly, He wills that His creation attain the degree of perfection and good-ness He had in mind the very first day of the world’s exist-ence. Further, the absoluteness of the love of Christ for His Father brings about the passage into His own heart and His own life of the power of the agape of the Father Himself. He gives Himself, He gives up even His very life as man. But, actually, in Him and .through Him it is the Father who gives Himself. Christ’s own charity is but the sacrament of the charity of the Father. Clearly, it is not an empty sacrament but a full commitment making an awful demand upon Christ; it leads to the fulfilling o[ the love of the Father by revealing it. Christ’s charity (a charity in which His whole being is involved) is grounded in the Father’s charity just as (inversely) the Father’s charity touches the world only by and in the charity of Christ. We can see how John can put on Christ’s lips the words: "The works which the Father has given me to accomplish, these very works that I do bear witness to me that the Father has sent me" (Jn 5:36), and how the same John could write to his flock: "In this we have come to know his love that he laid down his life for us..." (1 Jn 3:16). The paschal charity of Christ thus reveals to the world the abyss of God’s love at the very instant when Christ is fulfilling the plan of that love. This is what the Church must continue to do and, in the Church, the religious in an eminent way. The latter has the responsibility of making his contemporaries discover that God is love. In the world of men he must be the sacra-ment of the agape. Much (which we cannot go into detail about here) is implied in that short formula. The most essential thing is undoubtedly this: In his apostolic involvement and through it his fellow men should be able to discover that all human charity, all brotherly love, all self-giving, all service have their origin and final explanation in a mys-tery situated above and beyond man, in the mystery of God Himself, and that in consequence all human effort toward love and brotherhood represents a divine value at the heart of the universe. This, far from devaluating man’s efforts, on the contrary exalts them. In other words, in his quest to live Christ’s charity perfectly, it is not es