A MAGAZINE SUPPLEMENT TO

This magazine replaces The Best of Santa Clara Today, an annual review of the academic year that has been published annually since 1 973. We hope that in future years we will be able to gradually increase the number of issues of this magazine. Your suggestions and comments are welcome. Send them to EDITOR, SANTA C�A RA TODA Y, UNIVERSIT Y of SANTA CLA RA , CALIFORNIA, 95053.

Editor ......................................... Peggy Major

Art Director ................................... Paul Murp hy

Santa Clara Today i s published ten times a year in Septem ber, October, November, December, February, March, April, May, J une and July by t he U niversity of Santa Clara. Second class postage paid at Santa Clara, California, 95050.

Address change to: Editor, Santa Clara Tod ay, University of Santa Clara, Santa Clara, California, 95053.

THESANTA CLARAMAGAZ'NE

September 1981 - Volume XXIV- Number One contents

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Media and Mass Psychology A not too gentle probe of the news media today.

Saints, Diamonds and Bears A thoughtful comparison of education. today and 40 years ago.

Santa Clara Potpourri A chance to test your memory of campus features.

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T hree for All Seasons Examining the interrelationship of three great Christian humanists.

Where Is Love? Defining love in the new Catholic marriage law.

Tracking the High

Tech Boom The Silicon Valley is poised for greatness.

News of Santa Clara Catching up on some of the news this summer.

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Jerome Kroth

M ost Americans already have forgotten Alexander S olzheneitsyn's Harvard commencement address where, quite to the surprise of his hosts, he bruised the sensibilities of the news media by charging them with distortion, deletion and a complete abandonment of their hard-earned freedom of speech. In place of a search for the truth, he said, they had turned the news of the world into a kind of vaudeville show, filled to the brim with quick-paced, spell-binding, catastrophic, visual thrillers where Walter Cronkite serves less as the clear and dispassionately objective reporter and more like a master-of-ceremonies, leading us through a circus-like chamber of horrors, grotesqueries and titillations.

Many were shocked by Solzheneitsyn's display of rhetoric and ingratitude. But by the time a black woman j ournalist had been fired by the Washington Post for concocting a story of an 8-year-old heroin addict (a story which almost allowed her to walk off with this year's Pulitzer), most were unable to recall Solzheneitsyn's earlier indictment. Instead the j ournalistic community was buzzing with the need to clean up its act, be more responsible and police its sources and reporters more actively. There was little talk that this black woman might herself be a casualty or yictim of a medium which piaces inordinate pressures on j ournalists to search ,

out, uncover, photograph and package the most shocking, compelling,.enticing tales, regardless of how kinky or sleazy, in order to win that unspoken but avid competition for a chunk of the six o'clock news or a precious by-line at the Post.

A recent Newsweek poll revealed that a maj ority of Americans (71 percent) assiduously adhere to the idea that electronic j ournalism is fair, unbiased and probably the best in the world, particularly with its consummate affinity for state-of-the-art computer and satellite technology. Few, it seems, recognize that networks produce, direct, engineer, edit and tailor the evening news to fit viewer attention-spans and conform to mass likes, dislikes and predilections; time slots are chosen with care, anchor men and women mixed and matched ethnically to provide the widest possible viewer­identification potential, and from the azure sports jackets of the Washington correspondents to the sophisticated whirr of wire service printers, the networks try unceasingly to create the most alluring ambiance to attract and keep their hard-to-please, capricious, channel-changing newswatchers.

While newsmen make much noise about their independence from sponsors and advertisers (and occasionally attack or expose one to prove their point), no news program is immune from ratings . . And that insatiable thirst for bigger arid bigger Nielsen shares keeps the news closely married t o viewer psychology. To pander or play to this mass

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psychological configuration of viewer fads, fantasies and fetishes, to keep 80 million newswatchers appeased, entertained and, above all, affixed to their sets, has the effect, to Solzheneitsyn, of prostituting free speech, imbalancing America's perception of the world, and facilitating the development of a chauvinistic and national myopia.

Sometime ago the Educational Testing Service reported that on a test of world affairs, the average college freshman earned a failing grade; ditto for seniors. Widespread ignorance in the most literate segments of society was noted on nuclear power, world religions, East-West detente, OPEC and international affairs in general. Another study reveals 40 percent of American high school seniors unable to locate Egypt on a map; 20 percent couldn't find France or China. Such an intellectual retreat from the world is observed most everyplace else one turns, including the appointment of a deputy Secretary of State who couldn't name the leaders of Zimbabwe or South Africa, and the embarrassing disinterest in foreign language learning. In 196 1 , for example, one in three universities required a foreign language. Today fewer than one in 10 require it with the result that only two percent of the American people are now conversant in a foreign tongue compared to 20 percent of the Japanese. Not a single American correspondent covering the Iranian crisis could speak Farsi. Also, there are fewer students of Russian in the U.S. than teachers of English in the USSR. This litany of embarrassing facts is apparently endless.

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Such glaring reminders of America's progressive loss of contact with the reality of the outside world are rarely dropped at the feet of the news media, which increasingly address themselves to the more regressive, self-indulgent, narcissistic or provincial elements in news-consumer psychology. Quite the opposite, Americans, if anything, perceive the media as somehow mysteriously'. counterbalancing this tendency by oftentimes "foisting" the unpleasant realities of the external world directly into the living rooms of a mass of otherwise reluctant viewers.

Yet, if the media claim they are socially conscious and committed to providing balanced, objective, accurate and historically significant information, regardless of how much pain or pleasure these stories bring to their viewers, large amounts of data simply do not support that contention. There are, for example, almost three times more biographical articles written about Patty Hearst than Neil Armstrong. While neither person possesses a high degree of charisma or inner magnetism, Ms. Hearst is fortunate enough to belong to a kind of mass psychological epic laced with numerous "hooks" and fully ornamented in dialectical, sexual and symbolic plots (rich vs. poor, black vs. white, men vs. women, old vs. young, police vs. people, conservative vs. radical). Mr. Armstrong, on the other hand, is an historical figure with no apparent media staying-power who is left to evaporate in the consciousness of the American people. This kind of imbalance in ordering events in any way resembling their proper historical weighting is the

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A window had been opened allowing the ventilation of collective outrage, anger and moral righteousness for the American news consumer

cause of this national and historical astigmatism. Countless stories have appeared on the 50,000

American soldiers who died in Vietnam, the POWs, MIAs, their relatives, the concerns of veterans, their psychological adjustment problems, new counseling centers opened to treat them, even their jealousy over the heroic welcome given to the freed hostages. However accurate or representational these stories may be, they obscure the fact that America slaughtered close to a million persons in Vietnam, but the plight of these victims, their survivors, their still unlocated relatives, their disability or deafness caused by concussion bombs, napalm or Agent Orange all remain underplayed and generally unreported. As a result, the American perception of the world is in a continuous state of involution, feeding more and more upon itself, its own stories, its own issues.

Systematic distortion, deletion, underplay and overplay are again found in the Afghanistan drama. The Soviet invasion was unprovoked, uninvited and, most importantly, America unimplicated. The result was that a window had been opened allowing the ventilation of collective outrage, anger, indignation and moral righteousness for the American news consumer. The sweet sense of moral superiority was intensified as Americans were treated to countless stories on the Soviet invasions. American viewers now had an opportunity to wallow in the same kind of holier­than-thou loftiness that the Soviets had themselves served to their own people as they watched American blundering in Vietnam. It was now clearly America's turn at the helm of mass righteous indignation, and the intensity of all these feelings was sufficient to support a grain embargo, an Olympic boycott and a series of stories on Afghan resistance, insurgency and, of course, Soviet mistakes, atrocities, chemical warfare, etc. The "theory" to explain the Afghanistan affair (perhaps accurate, but also curiously paranoid and self-centered) was that the Soviets had waited until American eyes were closed before stepping roughshod on Afghanistfln in their long term and deliberate drive toward ':our" oil supplies in the

Persian Gulf. No other theory of this invasion received anything close to the air time given this particular interpretation.

The Soviets, however, see their involvement with Afghanistan as an expression of their "benevolence" and "concern" in helping the Afghans overthrow the burden of imperialist exploitation-despite American accusations that their invasion was nothing short of insidious. In a parallel way, the U.S. in supporting Polish workers, sees itself as "benevolent" and "concerned" in helping these people throw off the yoke of communist oppression-despite Soviet assertions that American interest in Poland is entirely predatory. The other side of the coin, as it were, i.e., the Soviet explanation of its actions, particularly in Afghanistan, is rarely aired, and even if their position does penetrate the American media, it is simply stated with none of the supporting data or documentation which they might bring to support or justify their actions ever presented. Instead of exploring Soviet viewpoints, as if trying to present both sides in a balanced or objective manner, the media fears that such a

presentation might only add a measure of legitimacy to the Soviet invasion. Further, if the Soviet theory is even remotely believable, the ability of the media to exploit the solidarity and galvanized emotions of the American news consumers would be diminished.

To the Soviets, however, the so-called invasion of Afghanistan was motivated by their desire to help the Afghans resist any more devastating involvement with the West, an alliance which left these 1 5 million persons close to death sprawled across one of the poorest nations on earth. The average worker earns about $2.50 per week; one in 10 babies is dead on delivery, compared to one in 100 in the USSR; whate�er freedom of speech thes"e citizens might have enjoyed before Soviet intervention, only 1 0 percent of the popUlation could have ever profited much from it in the first

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place since nine in 10 adults can neither read nor write. There is one telephone for every 500 people to share, one radio for every 160, and the average adult cannot expect to live beyond the age of 35. In neighboring Soviet republics like Tadzhikistan, Uzbekistan or KazaRstan, the standard of living, literacy and life expectancy is many times higher. despite a reasonable similarity in language, religion and customs between these Soviet Central Asian republics and Afghanistan. Under Soviet power, the average Afghan, perhaps within a decade, will have a full 20 years more of life to worry about his denial of free speech and emigration than he ever had to enjoy it when allied with the West. To pursue this set of data, to accent Afghan poverty, to do a story on life in Uzbekistan (rather than Afghan freedom fighters in Pakistan), however, is to play into the hands of the enemy, defuse the American catharsis, cool the fever, subdue the ratings and spoil the media potential of the conflict in general.

The U.S. news media is engaged, probably without conscious, deliberate or conspiratorial motives, in a kind of systemic deletion and distortion of world news events in order to maintain, intensify and maximize the cathartic value of a particular story or sequence of stories. No attempt here is made to justify Soviet propaganda. Indeed Soviet news coverage for two generations has distorted the Soviet citizen's perception of the world and contemporary history immeasurably. Most Soviet citizens never heard of the famine in Biafra, for example, or the starvation currently at the Thai-Cambodia border. Most never heard of Nassar's positioning 90,000 troops on Israel's border and his forcible closing of the Gulf of Aqaba only days before Israel's so-called unprovoked aggression of 1967. Most do not know the Afghan leader who invited the Red Army into his country was not himself present there until five days after Soviet troops had arrived. Most do not know the Soviet invasion of Finland was unprovoked and, in fact, clearly a Soviet-inspired action agreed to in secret between Stalin and Hitler, and many continue to believe that the Soviet declaration of war on Japan was the genuine cause of the Japanese surrender, not the atomic bombs that hit Hiroshima and Nagasaki only days before.

Chorus after chorus of Americans would immediately agree that the Soviet press lies, distorts, manipulates and taints world news coverage to the exclusion of little else, but few ever draw parallels with their own media. The parallels,

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however, are all too clear and unmistakable. As an example, on April 27, 1981, a relatively nondescript news day featuring stories on a hunger striker in Ireland who had not yet died, reminiscences about the space shuttle, and talk of the upcoming French elections, Pravda made a total of nine references to the United States. America was l;lccused of plotting with Pakistan and China against! India, of suppressing minorities in Miami: of training Cuban and Nicarauguan "rightist terrorists" in Florida, of

Pol Pot, alive and well in the jungles of Cambodia, is unknown to most Americans

holding a black "prisoner of conscience" in an Alabama jail for over II years, etc. All nine references were entirely, unambiguously negative, critical and anti-American in tone and content, but the American response to this news is not one of surprise. Most would consider this standard fare, typical, and only to be expected from the propaganda factories of Pravda, Tass and Izvestia.

Unnoticed, however, is that on this same date, Time and U. S. News and Wo rld Report, two large circulation newsmagazines, also came out with their weekly editions. In toto, 16 articles or references to the USSR were made, and, like the stories of Pravda, all were entirely critical, anti­Soviet, exclusively, monotonously negative. Two artists had defected from "artistic repression "; Soviet fishermen were accused of "systematic pillaging" off the coast of Africa; Soviet relations with the Third World were described as governed exclusively by "brute force." Red Army soldiers in Afghanistan, like their American counterparts in Vietnam, were already hooked on drugs, and the only way to buy soap in the Ukraine was through black market bribery. The American descriptions of the USSR were as thoroughly, consistently and completely negative as were Pravda's references to the United States.

On an otherwise uneventful news day, a Martian who had the misfortune of speaking both English and Russian and who had, by some quirk of space injustice, landed on earth would have observed that 25 articles had been published and consumed by these two populations representing half a billion people. Not one reference in either media was positive, reasonably objective or courageous enough �o recognize anything redeeming in the other society. Yet, one people had landed a man on the moon, had one of the highest living standards

and life expectancies ever achieved, and had invented, manufactured and grown almost 40 percent of everything made on earth. The other society, as well, despite its oft-publicized difficulties in providing milk, meat and soap to its consumers, nonetheless had an equivalent life expectancy, a higher literacy rate despite the 160 different spoken tongues among its peoples, published more books than any other nation on earth, enjoyed the fifth highest standard of living, and, after losing 20 million of its citizens and hundreds of cities in World War II, managed to inaugurate the space age a mere 12 years after such a devastating holocaust.

Both sides, instead, choose to see the other as rife with corruption, oppression, repression, anarchy, dissent, intrigue, barbarism, injustice and widespread militarism. Both sides believe only one of the two news media is lying and distorting events, using world events for its own chauvinistic and personal aims.

As this psychological media war continues with mass projections running rampant, much of the real news remains buried in darkness and ignorance, unable to serve, titillate or sate the psychological needs of news consumers of either super power.

When America was busily recording the Vietnam war and engaged in thinking this event was clearly the major historical incident of the decade, the Chinese Cultural Revolution sent brigade after brigade of Red Guards into the countryside. Americans watched this mass hysteria with a mixture of shock and amusement. These few stories of the Cultural Revolution were, at best, "filler" in between the far more frequent documentation of the Vietnam war. Deleted, underplayed, distorted and uninvestigated, however, was the fact that the Red Guards had uprooted private farming in China to such an extent that one of the worst famines ever witnessed on the planet earth occurred, doubling China's death rate with the loss of 20 million persons in the space of three years. If this event were properly reported in relation to its magnitude and historical significance, it would have required the newscaster to report the death of 18,000 people each and every day for three entire years.

Pol Pot, alive and well in the jungles of Cambodia (and quietly seeking American aid) remains relatively unknown to most Americans. Perhaps his lack of notoriety permitted the U.S. government to support his claim to retain the Cambodian seat at the .UN rather than letting the Soviet-Vietnamese supported Cambodian

representative claim it instead. Nonetheless, Pol Pot already ranks as probably the third or fourth greatest mass murderer human history has ever produced (well ahead of Attila the Hun, Genghis Khan, Nero or Idi Amin, but still lagging behind Hitler and Stalin). A team of UN demographers estimated that up to 3. 9 million people, over a third of the population of Cambodia, died of starvation, murder and political torture in the space of seven years. Half the popUlation either died or left the country. A newscaster would have to report the death of 1500 Cambodians each day for seven years to properly capture the extent of this atrocity.

The famine in China, before Vietnam, and the murder in Cambodia after it, involve 23 times more death than all of the obsessive body counts the American media flashed to their vicarious consumers during the entire war, yet neither event is seen in similar historical proportion to Vietnam by more than a handful of Americans. To underline the magnitude of the media underplay of these stories, the three-year famine in China and the seven-year Cambodian bloodbath represent 10 times more human sacrifice than all American military and civilian casualties since the Revolutionary War and equal, in half the time, to all the deaths recorded when the bubonic plague ravaged Europe in the fourteenth century.

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If the news were presented as it is, unexpurgated, unedited, uneroticized, and unrelated to chauvinistic or nationalistic psychological needs, it would not be fresh, novel, exciting or entertaining, nor could the most ingenious producer or editor make it so. If present�d in proportion to its historical significance, the news would be tragic, repulsive, repetitive, monotonous and interminably deathly. Today, as yesterday and tomorrow, 29,000 people will die in India. Two billion people on earth will be trying to stay alive on a wage equivalent to

So/zheneitsyn's indictment of American media must be seen less as an attack and more as a plea

$5.00 per week. A billion people living in over 31 different countries cannot expect to live beyond the age of 43, the life expectancy of the average American more than 100 years ago. Half of the population of the earth cannot read or write or profit in any way from the 15th century invention of the printing press. Despite American stories on inflation and the need to curb government spending, if all the current American foreign aid were redirected as cash payments to the two billion poor, it would increase their annual per capita income by one tenth of one percent or $1.95 per year.

A coal mine disaster, however, has more media potential in that there is a novelty factor, an inner drama, a vigil, intrigue, anticipation, tension and the prospect for a short-term resolution. Such a formula permits a six o'clock report, an update, a late bulletin and a conclusion (tension-relief) at eleven, as well as a clear calendar for more and more varied programming for·the next day.

The overdone but continuously popular exposes of child sex star Brooke Shields has far more attention-getting power than any of the 7,900 babies under the age of one who died in India on that same day and every day. Barbara Walters' interest in Fidel Castro's sex life, Billy Jean King's homosexual trysts, Elvis Presley's drug addiction, gay liberation, inflation, fluctuations in the prime, Jimmy Carter's hemorrhoids, Billy Carter's alcoholism or Betty Ford's face lift would all have to move over to make way for the news of the world. And there is no sign currently or in the foreseeable future·that the news of the planet earth will be able to penetrate this immense psychological curtain which covers the globe like an octopus, occupies most of its frequencies, and bounces its

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short-wave, long-wave and microwave communications 21,000 miles above the earth to stationary synchronous-orbit satellites which, in turn, bounce them right back to dazzle, amaze and hypnotize news consumers and keep them busily preoccupied and simultaneously immunized against the more terrifying truths of their, planet.

Solzheneitsyn's courage in speaking the truth in Russia and the consequent exile he had to endure is mirrored by the courage required of him to stand before the American media with his scathing and incisive indictment. He is now silenced and in exile here as well, as his appearances become nonexistent and his words dissipate in the ,media-conditioned, short-term memories of 80 million newswatchers. When he pointed his finger at these young Harvard graduates and accused them of indifference to the genocide of 30 million people, most incorrectly heard it as a call for another Vietnam, and they hissed at their invited Nobel Laureate. Few obviously were aware that 23 million of these people had already died as Solzheneitsyn spoke.

His indictment of the American media and the neurasthenic, narcissistic national malaise it has given birth to, however, must be seen less as an attack and more as a plea. It is a plea to six percent of the world's popUlation to develop a new consciousness, to recognize that they are driving half the automobiles currently running on earth, to see that they are spending eight times more on alcohol each year than on poverty, to understand that their dogs and cats are better nourished than a billion homo sapiens, to admit that few could find Uzbekistan on a map if they had to. It is a plea to the American people to see that their need to insulate themsleves from the languages, facts, customs, religions, perceptions and realities of the outside world has grown to such an enormous degree that the screams and cries of half of the people on earth who already have a taste of death in their mouths are muffled and silenced by this national self-indulgence. If the American news screen were taken down, Americans would see millions of persons reaching toward them in a last, desperate yearning to survive and live, and no Fred Silverman, media programmer, producer, ad-man or video-tape splicer could then subdue that long overdue catharsis of compassion, pity, humanity, charity and decency that such a consciousness would bring forth.

Jerome A. Kroth is an assistant professor i n the Graduate Division of Counsel ing Psychology and Education at the U niversit y of Santa Cl ara. H is P h . D. is from Florid a S tate U niversit y.

William J. Rewak, S.J.

A common complaint in academia goes something like this: "If the essential work of education is that which occurs between student and faculty member, between students themselves, or between a student and a book, then why are so much money and so much energy spent in the non­essentials: athletics, dormitories, development and alumni offices, day-care centers, social activities­indeed, all the 'support services' of a university? Wouldn't life on a campus be simpler and wouldn't our work be more effective if we were to concentrate our efforts on the essentials?"

All of us, whether we're administrators or faculty or board members, have to face this problem­which may be more one of perception than of objective fact, but that does not make it any less real or any easier to solve.

It is, I think, the ancient problem of the One and the Many-or, Unity and MUltiplicity. The Greek philosophers adopted these terms as the metaphysical coordinates of a tension we experience at almost every level of our lives. They tried to reconcile the disparateness of human experience, on the one hand, with the clear human urge toward unity, on the other; and they did this, I'm sure, not just because it was an interesting philosophical puzzle for the brain, but also because such tension troubled the heart.

To be a bit more cOJ1crete. Teresa of Avila was one of the great women in a remarkable epoch of Spanish history. She was on fire with the love of God and tried as best she could to consolidate all the minutes of her days, all the myriad activities of her work as a religious superior, into one glowing act of adoration.

It is a struggle-even for a saint. Her days are filled with administrative duties: founding new convents, having the roof fixed on an old one, begging for money, getting caught in a storm and having to wade through mud and rain to make her annual visitation of another convent where the nuns complain that the food this past year has been particularly unsatisfactory. The hours for prayer become harder and harder to find.

The tension is obvious: as a contemplative, she seeks to unify, to telescope her life into one human act of love-to crush together all the discrete units of time, all the separate, individual decisions and distractions into one clear diamond. She has an urge for simplicity, for stepping back from that grubby world with its multiple demands; she wants to live quietly, to move steadily down a straight path toward her goal. No detour. No sudden chasms where she has to hitch up her habit and jump as best she can.

Teresa's life demonstrates well this human tension between unity and multiplicity because she

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handled it so well, because she was able to harmonize her single-minded goal with all the activities her vocation demanded of her. She discovered that all those activities were really multiple facets of one reality: her love for God.

Is a twentieth-century campus any different from the plains of sixteenth-century Castille?

All of us share Teresa's frustrations; for us, they are frustrati ons that arise out of an increasingly complex, computerized society where, we've been reminded, it is not so much the problems that command our attention but the rapid pace by which they arrive-and change.

I have a little daydream I enj oy at finance meetings: I 'm sitting in a seminar room, presiding over a small group of intensely concerned students

(it is a daydream). We're discussing the loss of innocence in William Faulkner's "The Bear." It's springtime, probably in the late '40s, a small campus surrounded by pink and white orchards. No smog, no rock music, no jackhammers. And, significantly, about eighty-five percent of the faciliti es space on campus is devoted to classrooms, teachers' offices, and the library. Ten percent to dormitories. Five percent to athletics.

It's a tempting daydream, for it suggests that what we call education today can be reduced, simply, to a space where students and teachers meet to allow for that one human interchange in which a student's heart and mind are fused, where wisdom is born, where the world begins to burn a bit brighter.

That's the goal. That certainly is the one purpose. That l11ay not be why everyone on a campus is there; b.ut that is why the university exists.

How simple and refreshing it would be to forget the other spaces. To forget renovation plans or

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endowment or an alcohol policy. To tell our lawyer, "Sorry, we have no business for you." To tell the government, "Take a walk." To tell the students, "Show up for class, but what you do on this campus the other twenty-two hours is not our concern."

But we cannot do that, for we:re operating today under new constraints. And new(opportunities.

For example:

* In the I950s, California-following New York's lead-began state scholarship programs. The Federal Government initiated 'massive aid programs in the '60s. Today Financial Aid Offices around the country furnish tqi; l.egwork and paperwork, and institutional

'funds, that make a

college education possible for millions. If we didn't have those services, we wouldn't have students and our society would be poorer. Even a small university, that may disburse annually over $10 million in grants and l oans, needs a full and competent staff.

* Placement Offices today provide a needed service for students who have to compete in the job market. In the '40s, only the largest universities could boast such an office; most students were on their own. Last spring alone, our own office planned 2,494 student interviews-and that is only one function of a Placement Office.

* Most will agree that on-campus living is a beneficial experience for freshmen and sophomores. Therefore, if we're going to have dormitories, we have to provide-besides the obvious needs of a kitchen, janitorial services, and intramural athletic fields-a whole range of student development services, growth programs, counseling staffs and offices. This area is the most crucial of all the non-academic services we provide: students can either be destroyed by the life they find on campus, or they can mature.

* Because the health of a university demands that the percentage of the budget dependent upon tuition be lowered as much as possible; because its effectiveness depends upon research and new programs and constantly refurbished academic resources, Development Offices have grown tremendously in all instituti ons. And the sophistication needed to deal with government grants and loans, with foundations and corporations, and with private individuals has become much more refined than before. Thus, increased staff, more expensive expertise, and larger spaces are needed.

We are here for that human interchange where wisdom is born, to serve intellect and to touch the human heart

* Our own Business Office this year will have processed a bout $40 million in cash receipts alone; in turn-over of cash flow, investing and re­investing, it will have processed around $100 million. In 1948, in contrast, the budget hit $1 million, and there was some consternation about how such a sum could be managed.

* Government regulations have forced us to use work time, computer time, staff and space for studying reports, preparing our own reports, composing an egregious amount of correspondence. S uch regulations and laws-and our litigious society-have established legal services as an indispensable part of administrative opera tions.

I could go on, but one last example: Our Faculty Handbook for 1948 was a bout ten pages long and was written in the form of an instruction. I nterestingly enough, it forbade the faculty to teach evolution and said, furthermore: "Members of the faculty are expected to maintain a conservative viewpoint, not only within the university, but also in social, political, civil and religious fields." Today the Handbook is 100 pages long and has grown in considerable complexity. I t also attempts to be a bit more sympathetic to the claims of academic freedom.

University life has, indeed, changed. I t's easy, of course, to get dreamy-eyed about the past, to get frustrated because the proliferation of our activities-all necessary-can make it hard at times. to discover the bond that ties them all together. We are constantly tempted toward fragmentation.

1t does seem more difficult today to maintain perspective than it d id in the late '40s.

H owever, what university administrators must do, in season and out of season-and this is surely one of their principal functions-is to assure the various campus constituencies that priorities have not changed . We are here for the work of education; we are here for that human interchange where wisdom is born; we are here to serve intellect and to touch the human heart. And all our energies and all our services are �jjrected to that. All decisions-financial de�isions and staff decisions

and facilities decisions-must be made with that priority in mind.

In William Faulkner's "The Bear," the young protagonist, Ike McCaslin, loses his innocence­symbolically-by stepping into the woods and divesting himself of the trappings of civilization: a gun, a compass, a watch. There he meets the bear, alone, with nothing to guide him or save him. Mythologically, he comes to terms with the spirit of nature and emerges from the forest a man.

The lesson is valid . At times we must divest ourselves of all the crutches of civilization in order to meet-purely and cleanly-the challenges of our world . But for most of us, that myth speaks more to a spiritual reality than to a physical reality. And it tends to be romantic.

In real life, we probably lose our innocence-or grow up-when we recognize, and accept, the multiplicity of experience. When we recognize that life is not, in daily routine, a simple task. When we become reconciled to the fact that bearing the burdens of civilization is our way of saving civilization. When the hurly-burly of life is not disdained but transformed .

For the loss of innocence can lead either to sterility or to growth. We can either fall back, stunted , afraid of our'own shadow, locked in our own vacuum, cringing from the frenetic world in which we live; or we can pull through it and turn all these thousand operations we're involved in into opportunities. Creativity, I am convinced, comes from the tension between goal and opportunities, between the struggle for some kind of unity and the realization that to arrive there we have to walk a thousand steps through a thousand paths.

But it's worth it. The more facets a diamond has, the brighter it will shine. And Teresa of Avila d id become a saint.

No one is going to promise us canonization­even granted that we were looking for it-but we ought always to beware of Parmenides' solution: he was tricked and disturbed by the multiplicity of experience and judged it illusion. It is not. All the aspects of our work are real and our labor is to make them all effective. They are simply ways a university has to perform that one, essential, and rather sacred duty: to excite a person's mind and heart with the beauty and the tragedy and the hope of human life.

William J. Rewak, S.J., becam e t h e 26th president of the U niversity of Santa Clara i n Decem b er 1976. An Ameri­can l i terature scholar and poet, he received his Ph. D. d egree from the University of M i nn esota .

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Test your memory with this eclectic assortment of campus features that should be recognizable to any San t a Clara student with i n t h e last 50 years. H ow many can you identify? (Without peeki n g at t h e answers b elow, of course!) We classify experts as t h ose with 10 or more correct responses.

A. This handsome trio hangs out in Orradre Library, under the stairwell in the main lobby: Marble busts of Virgil. Cicero and Homer were gifts to the university from Francis Sullivan in 1902. They are the work of sculptor E. Gazzeri of Rome.

B. On a clear day-you still will be looking through the beige tones of this stained glass window in St. Joseph's Hall. on the landing between the first and second noors. It dates to 1911. when the building was erected.

C. Granite obelisk marks the spot where physics professor and airplane pioneer John J. Montgomery sent aloft the first heavier-than-air glider in controlled night and maintained equilibrium. April 29. 1905. a feat that won him the title "Father of Aviation."

D. Cornerstone in St. Joseph's northeast wall is this bronze seal of the university. In 1964. SCU president Pat Donohoe. S.J .. had a wax impression taken and a new casting made as this was the only official seal of the university believed to be in existence. save the registrar's embossing seal. All seals today were reproduced from this cornerstone.

E. St. John the Baptist is in the niche on the left side of the face of the Mission Church. Handcarved of pear wood by Guido Mayr of Oberammergau, Germany. this statue and the two others on the Mission exterior. 51. Francis and 51. Clare. were a gift to the university from Alaskan novelist Barrat Willoughby in 1932 in appreciation of Father Bernard Hubbard's Alaskan explorations.

F. Cupola atop the bell tower in the Mission Church is of solid bronze and dates to the building of this fifth 1928 Mission.

G. Stone angels grace the ceiling in the Jesuit dining room in Nobili Hall. now the Jesuit residence. Two decades ago. this was part of the student dining room and Nobili Hall was a student dormitory.

H. This dove of peace stone decoration and a similar sized one of a lamb nank the entrance to the Jesuit residence. Nobili Hall. built in 1930.

I. This stone Christian symbol is above the main entrance to Kenna Hall. which was built in 1924.

J. T his curved bronzed plate was a gift to the university in 1922 from the "People of Santa Clara" in honor of the 60th anniversary of Father Aloysius Raggio's entrance. into the Society of Jesus. It appears on the left side of the main gales to the university.

K. The hitching post outside of the Mission Church is next to the SCC stone (For Santa Clara College). The horseback rider used the stone to mount the mount.

L. This bronze casting modeled after the Tau Beta Pi Key is in the courtyard of Sullivan Engineering Center. The fraternity is a national honor society and it makes these castings available to campus chapters-for a fee. SCU's costs for this were picked up by alumnus Bill Adams '37. an engineer with FMC.

M. Bronze lamps like this one once were common on campus. and were outside of Kenna. Nobili, St. Joseph. O'Connor. Donohoe and Alumni Science halls. In the 1960s. they were replaced with modern globes atop

aluminum poles. Now a pair of the old lamps has been reinstalled outside Varsi Hall.

N. The escutcheon plate and door handles of solid bronze are found on the doors to the Mission Church, and date to its construction in 1928.

Three For All Seasons

Christiaan T. Lievestro

o n the long trail that led to the special character of education at the University of Santa Clara, three great Christian humanists were men "for all seasons. " Ignatius Loyola, Erasmus of Rotterdam, and Thomas More were contempo­raries in the sixteenth century. Their works and ideas complemented each other to contribute to the humanist education we practice today.

Our university is a place of rational discourse and exchange of ideas, concepts and knowledge. It is a place of reason built upon Judeo-Christian values, ethical integrity and abiding-if skeptical­commitment to the search for truth. It is a place of inquiry. That is important. Three humanists reinforced this commitment from their study of the Greeks and Romans, the Old and New Testaments, the chu'rch fathers and doctors of the Middle Ages. Each in his own way added to the ideal of the "modern" but classic humanist education.

Of the many and deep influences in the educational thought of Ignatius Loyola (1491-1556), one prominent inspiration came from the "Modern Devotion" of the Brethren of the Common Life in The Netherlands. The Brethren sought to imitate the apostolic life and, starting in the diocese of U trecht, rapidly established h ouses and schools in the chief cities of the Low Countries and north and central Germany. They instructed the people, copied manuscripts and worked at various handicrafts and agriculture. The idea of a religious community n ot in isolation from everyday life-to live and work in the world-was strikingly new. The Brethren and their schools had a deep

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" influence on the revival of religion in the fifteenth century. Perhaps the greatest achievement of the community of the Brethren was the Imitation of Ch rist (1427) by Thomas a Kempis, the best l oved and most widely read religious book in the world with the exception only of the Bible. The Imitation was a profound influence on Ignatius.

U nder the rule of Jan Standonck of the Brethren, the College de Montaigu at the University of Paris presented certain elements of the Modern Devotion. From 1528 and for the next seven years Ignatius attended Montaigu and later the college of Sainte-Barbe, which most fully realized the new humanism, a genuine classical teaching enlightened by Christian inspiration.

Ignatius' Spriritua/ Exercises and Constitutions in part reflect the influence of the Modern Devotion, a practical Christocentric piety. The Jesuit system of education as set forth in the Ratio Studiorum was the work of a number of minds but also showed the strong effects of the U niversity of Paris experience of Ignatius. The highly significant result of all this was the establishment in 1546 in Gandia-and soon after in Messina-of the first Jesuit college for secular youth.

Among the books used in a number of the succeeding Jesuit colleges was the Copia of Erasmus, whose Handbook of the Christian Knight (1503) had earlier been recommended to Ignatius. Erasmus (1466-1536) did not in his lifetime suffer severe complaints from the Inquisition, as did Ignatius. But his great fame as the foremost scholar

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of Europe in the Renaissance has been troubled by the criticism of detractors for four hundred years. He sought in his Latin and Greek texts of the church fathers and of the New Testament to recover the values and purity of the primitive church. He too was profoundly influenced by the teachings of the Brethren of the Common Life when he studied under the learned and pious Alexander Hegius at Deventer in The Netherlands. Erasmus was born in Rotterdam and in time became an Augustinian Canon in the monastery of St. Gregory's at Steyn. He was ordained a priest in 1492 but later left the monastery to study at the College de Montaigu at the University of Paris.

His Adages and De Copia became standard texts for the study of Latin for generations of students in Europe and even in America-at the early Harvard College. He lectured at Cambridge and Oxford and was the first "best seller" to result from the newly­invented printing press. He was the greatest Christian humanist scholar of the age, truly a "man for all seasons. "

His most famous but most controversial work was The Praise of Folly written in the home of Thomas More in England in 1509 and dedicated to his beloved friend whose name suggested the pun of the Greek title Moira (folly) Encomium . It was a brilliant and witty satire of the foibles of the human comedy; it ranks as one of the great masterpieces of world literature.

The Folly is an extre!llely subtle and complex piece. It begins as a classic encomium, playful and

full of high spirits. It gradually turns into a very earnest and serious praise of the "Christian fool" as set forth in St. Paul 's first letter to the Corinthians. It was basic to Erasm�s' thought that grace builds on nature. As John Olin put, in this discourse on the nature of man and his behavior, "Erasmus has simply extended and elaborated this Pauline paradox."

Erasmus, in his early years, lived precariously from his teaching and writing but in time included among his powerful friends Henry VIII, Francis I, Charles V, and Popes Adrian VI, Clement VII and Paul Ill. He became a counselor to the Emperor Charles V in 1516, to whom he dedicated his Education of a Christian Prince. In short, Erasmus was "in the world . " Together with Thomas More and John Colet, he is ranked as one of the great contributors to the English Renaissance.

His Latin is elegant and graceful which makes it still today highly readable. While not pure, his Latin has a charming vitality in sharp contrast to the anachronistic dead language of many Renaissance imitators. There was a spontaneity and naturalness which helped to make him the first great "man of letters" since the Romans.

The Greek New Testament text of Erasmus became the starting point for modern exegetical science (the critical analysis and interpretation of a scriptural passage). While the text is flawed and did not solve the problem of exegesis, it showed the way. The shock of this project to the credibility of religious texts was comparable to the astonishment

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At the heart is the Judeo-Christian humanist dialogue, ongoing and unceasing in a vital university environment. '

of science from the work of Copernicus and Newton. It revealed that the Vulgate Bible was, in places, an erroneous volume.

It was characteristic of the consistency and freedom of Erasmus' intellectual integrity that he uttered unwelcome truths to the educated class (he did not reach to the simple public through the vernacular as d id Luther). H e was not content to shrug off the terrible truths of the "natural" world, all the while dedicating his talent to the greater glory of God. He wrote with courage and fidelity according to the spirit of truthful inquiry. In this he set the tone for the m odern humanist university ideal which was ultimately shared by the great Jesuit universities. As William Woodward expressed it in a major study of Erasmus' educational thought: "Perhaps it was in the Jesuit schools that the curriculum of Erasmus was m ost adequately presented."

Ironically, it is from the Jesuits after the 1540's and 1550's that some of the most virulent abuse, at times malicious and intemperate, was raised against Erasmus. But this came during the "cold war" between Spain under Philip II against England, at a time when the Jesuits themselves were on the defensive against the Inquisition under the reactionary papacy of Paul IV, and when Jesuits were beginning to receive that long and deeply regrettable history of abuse which was equally immoderate and vicious. It is one of the sad ironies in the painful search for truth to which both Erasmus and Ignatius were profoundly committed. But there was a difference-deeply significant in understanding the delicate and precarious balance which is characteristic of the intellectual and spiritual harmony attained by a truly successful Jesuit university. At the heart is the Judeo­Christian humanist dialogue which is ongoing and unceasing in a vital university environment.

In the intense and violent storms of partisans in the Reformation and Counter-Reformation which did not attain to their true horror until the Thirty Years War, Erasmus refused to side with dogmatists of any position. His intellect revolted against the clamorous excesses of the partisans. He was dismayed by the violence of the new evangelical preachers, yet recognized and asserted , as had

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critics throughout the Middle Ages, the abuses of religious practice which pandered to the weak, the ignorant and the superstitious. He was a reasonable man in an age of fanaticism. But he refused to remain silent. His deep compassion for the inj ured in the power struggle of the mighty, be they king, pope, or reformer, led his enemies to condemn him as a trimmer. For his moderation and his despair of the harmful, often vulgar, narrowness of parties, he earned the abiding enmity and indictment of theological historians. It is not an unfamiliar position for scholars dismayed, by fundamentalist and doctrinaire "Christians" who do not appreciate, nor understand, nor tolerate the spirit of free inquiry and dialogue which I1j�s-t accompany intellectual and spiritual integrity. He was by no means an eighteenth-century rationalist as Voltaire. His great hope was for a new Augustan Age of literature and learning. In this he was essentially conservative; he always remained a fai thful Catholic. But he saw the promise of Christian humanist enlightenment disasterously blighted by the revolutionary d ogmatists of both sides of the Reformation.

U ltimately, Ignatius and, even m ore, later Jesuit commentators were troubled by Erasmus' clever satire especially in the Colloquies (1524), The Praise of Folly , and The Complaint of Peace (1517).

Sometimes it is only a sense of humor that makes this profound tension bearable and ultimately creative.

Ignatius was a man of a very different temperament and style from Erasmus. H e was above all conciliatory, strong but gentle in admonitions, a peace-maker and a mystic. He was solemn, positive and serious, the preserver of profound spiritual values-qualities which justly led to sainthood. Erasmus, by contrast, was-as are so many academics-argumentative, cleverly verbal, detached, brilliantly witty, full of amusement at the foibles of the human experience, wise to the paradoxes of life, bemused by the ironies of men. Many called him the Socrates of his day. But, like Socrates, he was suspected of being frivolous by those with no sense of humor. Still, Erasmus was not burned at the stake, as he might so easily have been-as had countless others for their dissent and protest in an age of considerable outrage and cruelty.

COAT-OF-ARMS O F THE FAMILY O F LOYOLA One o(the oldest Basque armorial bearingsfrolll the beginning o(the

fOllrr�enlh cemury. 111 silver a black ('ouldron, hanging hy a chain. To right and lelt /\\'0 black H'o/ves rampant.

All this endeared Erasmus to Thomas More (1478- 1535), the "man for all seasons" of Robert Bolt's powerful drama. In that play, More's loyal daughter Margaret says, "Oh, Father, don't be witty ! " to which More replies, "Why not? Wit's what's in question." And well he knew, for the label of "Socrates" had also been bestowed upon More. Again in Bolt 's play, Chapuys says to More that he has "come simply t o pay my respects to the English Socrates-as I see your angelic friend Erasmus calls you." As for his fate, the label was more accurate since, in 1535 , Thomas More was beheaded by Henry VIII. He was canonized in 1 935 by Pope Pius XI.

It was as if the Christian humanist More, the Lord Chancellor of England , the superb scholar, tutor, d iplomat and lawyer, professional man of the world and meditative man of God, anticipated all this in his famous Utopia ( 1516). Erasmus met More for the first time in 1499 and made two other trips to England t o see him. Together they perfected the highly suspect study of Greek which traditional religious scholars frowned upon as alien and dangerous. Later, Erasmus wrote that "In More's house you would see that Plato's Academy was revived again, only . . . the h ouse at Chelsea is a veritable school of Christian religion. " More's Utopia did, indeed , l ook back to Plato's Republic to a view of the ideal state and society. But it, too, is rich with irony since it is a Socratic dialogue and verges on paradox. Like Erasmus, More denounced the abuses and vices of power and, well in advance of his t ime, .appealed for the education of women (as did Eras�us), for toleration, and for

a broad philosophical common sense to the fatal subtleties of theological differences.

More, like Erasmus, was full of humor and together they translated the Greek satirist, Lucian. "Indeed," Erasmus wrote, "it was he (More) that suggested my writing the Moira , or Praise of Folly, which was much the same as setting a camel to dance. " It is this playful spirit of the dialogue which inspires the Utopia. And here we come again to the heart of the search for truth in a university: the intellectual inquiry which explores all views, presents thoughtful arguments in a responsible discourse, and prevails in an atmosphere of openness to hear other views and together to discover the still-unrevealed truth. It is an on-going process enlightened by the vision, the h ope, and the trust that with charity for other views, a pluralism can be tolerated and common values preserved.

Utopia, like so much of the writing of Erasmus, especially the great Enchiridion ( The Handbook Of The Christian Knight ) , dem onstrates the creative tension between fixed values-spiritual and ethical-and the unending search for truth in a spirit of open inquiry: in short, the idea of a value­oriented university. It is the creative tension between service in the world , and withdrawal from the harsh, perhaps corrupting, realities in the world. Sometimes it is only a sense of humor which makes this profound tension bearable and ultimately creative.

These three men for all seasons complemented each other and illustrated the natural means to realize spirituality. Theologically, theirs was an incarnational spirituality of God in nature and in the world (in contrast to an Augustinian apocalyptic flight from the world). Each in his own way shared Ignatius' very positive attitude toward the physical world . The Christian humanist Ignatius' concern for "contemplatives in action" applied to Erasmus and More. Together they demonstrate the unique character of a successful Jesuit university: pluralism of belief, action and service in the world, openness to disagree-for a university is by nature a place where all struggle for the truth, yet not a place of conflict but rather of a shared search. Through knowledge and love, youth is shown the way to transcend itself. Excellence, quality, and values inspired these three and inspire humanist education for "to be fully Christian is to be fully human."

Christiaan T. Lievestro i s an associate professor of E nglish at the U niversity of Santa Clara. He received his Ph . D . from H arvard University.

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C;�re<iJs�ove in the New Catholic Marriage Law?

Theodore Mackin, S.J.

The revision of the Catholic marriage law which Fr. Mackin writes about has been completed since the Spring of 1978, but has not yet been promulgated.

luring the week of May 22-28, 1977, a group of a bout thirty-five cardinals of the Catholic Church met in Rome for a consultation that at the time, was noticed by few, but it was a consultation whose decisions were to affect millions. These men made up the plenarium of cardinals, under Pope Paul V I supervising the revision of the Catholic Code of Canon Law. They had met to do a final, critical review of the proposed revision of that portion of the law that regulates marriage.

The cardinals spent much of the time discussing and debating two paragraphs in the law: one that defines the nature of marriage, and the other the nature of the consent that creates a marriage. And at times the d ebate was intense because of a serious disagreement among the cardinals about a crucial point in the d efinitions.

To understand its' seriousness one must backtrack

about a half-century in the history of Catholic marriage law. The Code of Canon Law promul­gated on Pentecost Sunday, 1917, which is the object of the revision noted above, contains a piecemeal definition of marriage and of marital consent scattered through five of its canons-1012, 1O l3, 1081, 1 082 and 1086. The first two are about the nature of marrjage, the others about the consent needed to create a marriage. All of them bear the stamp of Cardinal Pietro Gasparri, the premier canonist of his time and supervisor of that

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first codification, i n 1917, of the Church's ancient law.

P iecing the elements of the definitions together from those canons the following unfolds: Any and every marriage is a contract. The necessary, and the only possible, contracting parties are one man and one woman (in effect, polygamous and homosexual marriage are not only forbidden but are impossible).

The essential features of the contract are I) that its principal goal is procreation and nurture; 2) that it is permanent and non-voidable (once created it can be ended only by the death of one of the contractants); and 3) that it demands the exclusion of any sexual partners other than the contractants. (Positive exclusion by either of the contractants of any of these features makes the attempt at marriage null and void.)

The act needed to create a marriage is the contractants' free, informed and mutual consent of will. The object of this contractual consent and the good that the contractants exchange by it, is each one's right to his or her own sexual acts which, of their nature, could effect procreation.

And this is an exclusive and irrevocable exchange. It is this latter element that ultimately differentiates a marria'ge from any other human relationship, even from its closest facsimilies.

"' T� � e Need for Change

On January 25, 1959, Pope John XXII I announced that the Church would revise her entire code of law. Given the mountain of work that must go into such a revision, a pope's decision to undertake it implies that there is serious dissatisfaction with a considerable part of the incumbent code. To say that there was dissatisfaction in 1959 with the code's definition of marriage outlined just above is an understatement.

The reasons for and the seriousness of the discontent could be explained fully only if there were space here to trace the history of the debate on marriage before and during the Second Vatican Council . Great prelates spoke at length and, at times, bitterly against the excessive legalism of that understanding of marriage-Cardinals Leo S uenens of Malines-Bruges, Julius Doepfner of Munich, Emile Leger of M ontreal, Bernhard Alfrink of U trecht (Cardinals Alfredo Ottaviani and Michael Browne were its most earnest defenders).

In the end (in the final vote of the Council's final

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session, on December 2 and 3, 1965) , the northern European cardinals won. And their understanding of marriage was set forth in the Council's Pastoral Constitution o n the Church in the Modern World, Gaudium et spes.

o �arriage According to Vatican II

This revised understanding, in its parts, is that a . marriage is a community of love, an unbreakable covenant, an intimate union of life and marital love, a man's a nd a woman's sharing in the whole of life that is ir,dissoluble.

Even more revealing than these substantive words and phrases by Vatican I I 's bishops are their statements about the kind of act by which a man and woman create- their marriage. H ere the bishops continued and expanded their notion of marriage as a covenant, and, in doing so, disclosed what they thought was the object of marital consent.

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They said, first a man and woman create their marriage by a marital covenant of irrevocable personal consent. This notion of covenanting is the biblical one; it is decidedly not the juridical notion of contracting.

The bishops said that by this covenanting the man and woman mutually give over and accept one another. They returned to this ndtion of self-giving. Referring again to marriage as an intimate union, they called it a mutual gifting of the two persons.

And this must be a crossroad in the history of Catholic teaching about marriage. For centuries the authorities had said that the object of marital consent, what the man and w�man exchange in creating their marriage, was den one's right to his or her sexual acts. But now they are said to exchange-not by a contracting but by a giving of gifts-their entire persons.

The bishops insisted that marital love has its function in this mutual gift ing of persons. They say it is love that leads men and women to make the gift, and that in marriage they are meant to grow in this love-which is a love expressing itself in intimate union and helpful service. They added that both the love and the union it produces are oriented naturally to procreation and nurture.

Anyone even modestly familiar with the history of annulments in the American Catholic marriage courts during the least decade knows the effect that this changed understanding has had in these courts. A decade ago, fewer than 500 decrees of nullity were handed down. During 1979-1980, there were more than 25,000. U ndeniably one reason for the amazing increase is the Church's changed understanding of marriage_ For an inquiry into alleged nullity is fundamentally an examination of one or both parties' ability, at the time of the wedding vows, to form the kind of relationship that a marriage is.

Before Vatican I I , and for a few years after it until the Council's revised understanding took hold in the marriage courts, this ability was to complete an act of contracting and afterward to fulfill the essential requirements of the contract that a marriage was said to be.

But in the last decade, the American courts have come to understand the ability to create a marriage as a man's and a woman's ability to make a gift of their persons to one another; to form and sustain an intimate union; to begin and to persevere in an intimate sharing of their entire lives. And as a refined understanding of the ability to marry in real life, this ability is this man 's and this woman 's a bility to do with one another the things named

just above-regardless of their ability to do them with other potential partners.

Consistently with this, the ground for nullity now alleged most frequently in the courts is, in the language of the marriage law, "psychic incapacity for forming the marital relationship"-in its alternative formulation "lack of discretion needed for forming the relat ionship." When nullity is found on this ground, it is the court's judgment that at the t ime the wedding vows were exchanged, one or both partners were incapable of making a gift to the other of his or her self, were incapable of forming and sustaining a community of marital life and love.

Many courts acknowledge a kind of subset of this annulling inability. I t s legal name is "essential incompatibility." When a decree of nullity is made on this ground it is a judgment not that one or both parties were incapable of marrying at all. N o judgment i s passed on anyone's character. Rather, the judgment is that the partners were incapable of forming the community of life and love with one another-that because of serious personality differences they were a poor marital fit .

o Ahe Revision of the Marriage Law

The work of revising the Church's marriage law was begun early in January of 1966 by a subcommission of experts working under the supervision of the papal commission for the revision of the Code, with Cardinal Pericle Felici at its head, and eventually under the p/enarium of cardinals mentioned earlier. Because Vatican I I 's restatement of the nature of marriage came from the Church's teachers, it was impossible that this restatement not become in substance the revised law's definition of marriage. Thus, by the Spring of 1975, the subcommission had drafted these revised, but tentative, formulations of the two most critical canons-new canons 243 and 244:

Canon 243.1 A marriage . . . is a man's and a woman's (intimate) joining in all of life, which of its nature is oriented to the procreation and nurture of children.

Canon 244.2 (Marital consent) is an act of the will by which a man and a woman by a mutual act of covenanting establish a perpetual and exclusive consortium of married love oriented of its nature to the procreation and nurture of children.

One need not read the first of these formulations

all that carefully to notice that, although borrowing from the Vatican I I bishops' statement in Gaudium et spes, it makes one crucial omission from that statement. Gone from the canon is the bishops' assertion that a marriage is a sharing in marital love as well as of life_ Gone, too, is the statement that the orientation to procreation is found in marital love, as well as in the man's and woman's marital sharing. And, as we shall see, a subtle but significant change: where the Latin of Gaudium et spes had called a marriage a communitas, this canon calls it a conjunctio .

Why these changes? Why especially was love omitted from the new canons' understanding of marriage? Almost certainly the reason was the foreboding with which marital love was d iscussed, virtually from the moment in 1966 when the revising subcommission began its work. In one of its meetings in 1971, Cardinal Felici voiced his opinion that if love were included in the revised Code's understanding of marriage, hardly a marriage in existence could not be suspected of nUllity. Six years later, in the May 1977 meeting of the p/enarium of cardinals, Cardinal Pietro Palazzini seriously urged that the noun "love" not appear in the revision-and most especially not as modified by the adjecttve "intimate." He warned of the serious consequences that would come of including these terms in the Church's marriage law.

Both Cardinal Felici and Cardinal Palazzini are veteran jurists. They know the difficulty a court experiences in verifying the validity of marriage vows. If love-marital love, and intimate marital love-were in the definition of marriage, how could ecclesiastical judges determine if it were there in that real-life marriage? I n sufficient degree? With sufficient intimacy?

Besides, who is sure what marital love is? Is it the same in Jakarta as in Milwaukee? The same in 1981 as it was in 1381 or will be in 2181? H ow could the Church's courts control marriages in their proceedings if an element essential to marriage eluded the empirical verification native to these proceedings as love eludes it?

As for the formulation's replacing the communitas of Gaudium et spes with conjunctio , the motive for this emerged in the plenarium 's week-long discussions in May of 1977. Both the revising subcommission and the p/enarium wanted to declare the nature of the consent that creates a marriage ( the conjunctio), not the nature of marriage as an abiding relationship (the communitas) . Why this? Apparently, again, to make the evidence in nullity proceedings in the

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Church's courts less elusive. It would be less difficult to judge if a person had been able to make the act of consent creating a marriage than to j udge if he or she had been able to form and sustain the communitas, the abiding relationship itself. And above all else, the cardinals wanted nothing in the new marriage law vulnerable t o what the marriage court in Utrecht, Holland, had said in adjudicating a petition for nullity in 1 971. The Dutch judges had not found nullity. They had declared that since a marriage is a community, a sharing in life and love, according to Gaudium et spes, the marriage in question had simply come to an end , had died, vanished-because the community, the sharing of life and love had ended, and had ended irretrieva bly.

What of the new Canon 244 that was to specify the act of consent that creates a marriage? What the bishops of Vatican II and what new Canon 243 already say about marriage's nature demands a change from this specification as it reads in old Canon 1 081 .2 of the 1917 Code.

Marital consent is an act of the will by which each party gives over, and accepts, exclusive and perpetual right to the body, a right ordered to those acts which are in themselves suitable for the generation of children.

Here the marital consent is a contractual exchange. What it exchanges is a right-in effect, the right to sexual intercourse. Certainly no love is needed to make this exchange, nor, for that matter, i s the barest acquaintance. Strangers could be married by proxy. Intercourse after this contractual exchange is the fulfilling of an obligation in

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contractual justice; it need not be an act of love. Again, strangers meeting for the first time after a marriage by proxy could fulfill this contractual obligation.

The revisi'on of this definition of marital consent, formulated by the cardinals of the plenarium in 1977, and as it appears in new Canon 244, is this:

.,

Marital consent is an act of the: will by which a man and a woman give themselves to one another in an irrevocable covenant in order to create a marriage.

To say the least, there are d ifferences here-and implications within the differences-that strike the eye. The act that creates man)age is now a covenanting instead of a contractual exchange. Surely the covenanting in mind is the biblical kind, of God with his people, of Christ with his Church.

In view of this, did the cardinals still want to keep love out of their understanding of marriage? Furthermore, what the man and woman exchange in their covenanting is not a right but their persons. (This involves no love?) And the Latin verb designating this covenantal giving of the selves is rich in biblical meaning. It is not donant but tradunt. In the Latin versions of the New Testament it is what St. Paul said , in his Letter to the Galatians (2:20) that Christ did for him: Ti-adidit semetipsu111 pro me-" He handed himself over for me. " (Still no love in the definition of marriage?) Did the cardinals recall how that entire verse reads: "I live now, not I, but it is Christ who lives in me. The life I now live in this body I live in faith; faith in the son of God who loved me and handed himself over for me?"

Is it too much to expect from the designers of the Church's new marriage law that the two crucial canons-243 stating the nature of marriage in such a way as to exclude love, and 244 stating the nature of marital consent in a way that demands love­not contradict one another? And is it too much to expect from them something more radical? That is, that they keep love in their understanding of marriage or rej ect it, not because ecclesiastical j urists think its presence in a marriage can or cannot be verified judicially; but that they ask the married in the Church, the experts on the subject, whether they think from their exp erience that love belongs in or out of the definition of marriage?

Theodore J. Mackin, S.J., is the John Nobil i University Professor in the Religious S t ud ies Department at the University of S a nta Clara and t h e author of a new book Marriage In The Catholic Church: The Defining of Mar� riage. ( Paulist Press, N Y ) .

Tracking the High Tech Boom in the Sit icon Val ley

Michael Malone

T he electronics industry of Santa Clara County's "Silicon Valley" enj oys a reputation as being a bettor's paradise-a place where a budding entrepreneur can't help but get rich.

Professor Albert Bruno, head of Santa Clara's marketing department, has compiled 20 years of research to determine whether the "sure thing" of starting an electronics company is more than just a myth.

His findings? Not only is there a lot of truth to the legend, but the situation is going to get better. Says Bruno, "The S ilicon Valley electronic industry will grow more in the 1980s than it did in the 1960s and 1970s. We're poised for greatness," he says, "and i t 's going to be pretty damn exciting around here. "

Bruno's study was begun in the early 1960s by Arnold Cooper, now a professor at Purdue U niversity:s Krannert School of Business, while Bruno was one of Cooper's students.

For the last decade, Professor Bruno has kept the study up-to-date, publishing follow-up reports in 1973, 1976 and one that has j ust been completed. This dedication on Bruno's part has resulted in one of the best-documented studies ever made of firms that are part of the high technology boom, now considered such a critical part of America's industry.

As part of this study, 250 firms founded on the San Francisco Peninsula during the 1960s have been tracked with care. Among them are manufacturers of semiconductors, instruments, lasers and computers. �ome of the firms have become multinational giants, others have grown

slowly. Still others have disappeared altogether in mergers, bankruptcies and acquisitions.

Bruno's landmark findings prove a fact long suspected but not backed before by hard data: H igh technology companies really are different from their traditional business counterparts.

Bruno has found th'at, unlike a grocery store, for example, high technology companies have an extraordinarily low failure rate. Instead of "going under," high tech firms tend to be acquired for their technology, equipment and staff.

The bottom line is fewer bankruptcies. By 1969, only 4.8 percent of the firms founded since 1960 and tracked by the study had gone out of business-compared to a 25 percent failure rate of all manufacturing firms founded in the U nited States during that decade.

Furthermore, according to Bruno's findings, of those high tech firms which did go out of business during that period , as many as one-fourth did so because the firm could not handle rapid growth , not because of declining sales.

Ironically, Bruno's study also discovered that the availability of investment money seems to have an inverse relation to the ultimate success of firms founded during a given period. For example, firms founded in 1969, when investors couldn't give away venture money fast enough, have had the worst survival rate of any companies tracked in the study to date.

Based upon his survey data, Bruno has computed that the average elapsed time from start­up to acquisition of high tech firms is four to six years. It is no coincidence, he notes, that this is

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roughly the amount of time it takes a firm to develop a product, market it and gain enough of a reputation to attract a corporate buyer. Cash in and cash out, so to speak.

Beyond its contribu\ion to the study of new high technology business ventures, Professor Bruno's study should be of particular interest to Santa Clara Alumni . After all, SCU engineering and business graduates make up a sizable percentage of "Silicon Valley's" management and research staffs.

In keeping with the industry's much-vaunted entrepreneurial spirit, no doubt many alumni have considered breaking off and starting their own electronics firms and, perhaps, j oining the ranks of the industry's welle known tycoons.

For these individuals, Bruno's study offers a profile of the successful high technology firm:

• It has mUltiple founders. Usually at least one 01 these founders has specialized in each of the key operations of any company, e .g . , research and development, marketing, finance and manufacturing.

• At least one founder remains active with the firm over the ensuing years.

• The founders generally come from companies employing more than 500 employees.

• The new firm has obtained financing from a venture capital firm.

• The firm eventually goes pUblic.

• The new company's product is not a brand new idea, but an improvement upon an existing design ( often from a founder's former employer).

If that template fits your dream firm, Professor Bruno then suggests that you employ a professional finance officer, set up a top marketing posit ion that is not merely sales oriented, invest heavily in research development, and, interestingly, never pay dividends to stockholders.

H owever, if the firm you envision d oesn't quite match Bruno's profi le , don't worry. After all, the study shows that if .you can j ust get the company up and running the chances are extraordinarily good you'll be able to sell it shortly for a fine profit.

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So why isn't everybody playing the entrepreneurship game? With those odds, why indeed? Accordng to Bruno, this is a perfect time for would-be tycoons to start beating the brush for investors. Says Bruno, "There is approximately $1 billion in venture capital floating around the country right now-a lot more than there are good firms to buy into ."

How should one go after that money? Bruno's research also offers some suggestions:

• Write your own business plan. The venture capitalist is really evaluating YQ

"u,. not just your

business plan . He wants to see how you think.

• Have your business plan reviewed by someone not directly involved , such as a management consultant, in order to receive an objective critique.

• Scout out lawyers, consultants, accountants, professors, banks, etc . , who can get you through a venture capitalist's front door. Cold contacts meet limited success.

• Question the venture capitalist if you are turned down. If they tactfully tell you it had to do with the product, read between the l ines to identify how your management skills were viewed .

• Look upon every denial as a learning experience, a way to improve your business plan.

And what about Professor Bruno? Is he ready to start up his own firm? Not yet, he says. Right now he's proving there is also a very good market for studies about high technology firms. He and his team, working under a sizable grant from the National Science Foundation, are investigating the changing role of marketing at high technology firms and the importance of venture capital in the growth of new companies.

Michael Malone is a free-lance writer in the Santa Clara Valley, specializing in the high technology field . A former busi ness reporter for the San Jose Mercury News, he received both baccalaureate and M B A d e grees from the U niversity of Santa Clara.

NEWS OF

New trustees wi l l join board i n fal l

Dr. Jimenez

A Jesuit educator , a young accountant and a university professor have been elected to the university's board of trustees.

The Rev. Wilkie W. K . Au, S . J . , assistant professor o f theology at Loyola Marymoun t Universi ty; Raymond V. Marino I I , audi t staff accountant wi th Coopers a nd Lybrand, San Fra ncisco and a 1 980 graduate of S C U; and Dr. Francisco J imenez, professor of modern languages a t S C U , will serve three year terms on t he governing board .

Father Au has a baccalaureate degree from Gonzaga University, an M . S. in education from the University of Southern California and a master of sacred theology from the Jesuit School of Theology at

Job wi l l look into housing Robert E . Sum mers h a s been named to the new posi t ion of busi ness manager at the university, as part of a maj or reorga nizat ion in the area of business a nd finance. He is responsible for the depa rt ments of public safety, campus facilities, campus store and bookstore, post office and central mail i ng, property management , a nd faculty and staff h ousi ng. Mr . Summers has bee n associjlted with Stanford University for the past 18

Fr. A u Mr. Marino

Berkeley. H e received a Bh . D . from the University of California at Santa Barbara.

Mr . Marino, who was president of the Associated Students at the university i n h is senior year , makes his home in San Mateo. He will serve on the board as the representat ive of the young alumni of the university.

Dr. J i menez received his Ph . D . i n Latin American H istory from Columbia Universi ty and j oined t h

'e

SCU faculty in 1 973. He was appointed to the Commissi on for Teacher Preparat ion and Licensi ng by Governor Brown i n 1976 and was elected chairman of the commission the fol lowing year. He will serve on SC U's board as one of two t rustees represent ing the faculty.

years in a variety of administ rat ive assignments, most recently as manager of faculty/staff housing and farmland s. Faculty and staff housing is a new business funct ion at SCU, created i n response to a need from the university comm unity .

National board picks Pedersen

Pr(j{ Pedersen

JeanJ Pedersen, a member of the mathema tics facult y since 1965, has been elected to the nat ional board of governors of The Mathematical Associat ion of America, I n c . , for a t h ree yea r term, 198 1 to 1984. She is the co-author of four books, the most recent one, to be published later th is year by Addison-Wesley, i s for adults who would classify themselves as "math avoiders." M rs. Pedersen i s the th ird SCU mathematics faculty member to serve on t he M AA national board. Others were emeritus professor I rving Sussman of Los Gatos, in 1963, and Gerald L . Alexanderso n , professor a nd chairman of mathematics, from 1975 to 1978.

Bolton scholars all in medicine

Mario L. Dominguez, a j unior biology maj o r from Daly City, has been awarded the seven t h a nnual $ 1 ,000 Lloyd Bolton Memorial Scholarshi p to cont inue h i s studies at the university.

Administered by the Alum n i

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Associat ion, the award is given each year to the outstanding j unior maj or i ng i n biology.

The scholarship comes from a fund established in 1974 in memory of the late Dr. Lloyd Bolton , first chairman of the u niversity's biol ogy department , who taught from 1932 until h is ret irement i n 1965.

Professor Bolton d ied in 1970 at his resid ence in Edmonds , Wash .

The fund also provides money for needed equipment in the biology d epartment .

Mario, who was born and received h is early educat ion in A rgent ina , is the son of M r. and M rs . Mario V. Dominguez of Daly City.

Following In the steps of previous winners of the schorarship, Mario plans a career i n medicine .

Other recipients were M elissa Nixon, '76, who graduated in veteri nary medicine from the Un iversity of California at Davis this year; M aria Ponsil lo, '77, who has completed her second yea r at the Loyola U niversity M ed ical School i n Chicago; Cathy A n n H u ber, '78, who is on leave of a bsence from the UCLA M edical School; Mike Tobin, '79, who has fi nished his second year at the U niversity of Cal ifornia Medical School in San Francisco; Brenda Bremer, '80, who has completed her first year at the U niversi ty of California Medical School in San Diego, and Robert F. J ones, Class of 198 1 valedictorian, who i ntends to e nter med ical school in the fall of 1 982.

Faculty tel l about their sabbaticals Twelve members o f the faculty have been granted sabbatical leaves for all or part of the 1 98 1 -82 academic year :

T imothy J . Healy, Electrical Engineering and Computer Science, Full Yea r, 1 98 1-82, will be conducting research at N A S A-Ames Research Center on a proposed new digital radio broadcast system to return scientific data from space and will be taking classes a t Stanford U niversity; will attend the I nternati onal

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Seventh Bolton Scholar Mario Dominguez shares a bench outside of Alumni

Science Hall in June with Dr. Bolton's wife, Mary, and Dr. Geraldine Tomlinson,

associate professor of biology. Mrs. Bolton was making a rare visit to the campus.

Commun ication Conference i n Denver; will give a series o f lectures in Japan and Taiwa n on NAS A's i nterests in a rt i ficial i ntell igence; will present a paper at the I nternational Conference on A rtificial I ntelligence in Vancouver, B . C. ; a nd will visit the U niversity of California at Santa Barbara .

Diane Dreher, General H umanities, Spring, 1982, plans to d o primary research at the British M useum in London on Tudor and Stuart marriage m a n uals and h a ndbooks for women in p ursuit of her study of the att i tudes about the changing roles of women during Sha kespeare's time. She then will com plete her book on Sha kespeare's fathers and daughters. She will examine S ha kespeare's portrayal of father-daughter relat ionships in the light of Renaissance t heories about the roles of women.

Edward D. Gross, E nglish , Winter and Spring, 1982 , will search the papers of the scholar Will iam Whewell , tutor of Alfred Ten nyson, i n the library o f Trinity College a t Ca mbridge U n iversi ty a n d elsewhere in Great Britain for possible

connect ions between t he thought and form of the poet's great poem, " I n Memoriam," a n d W hewel l 's th inking. He then hopes to finish his long, detailed study of the imagery and structure of the poem.

Jerome Kroth, Educati on , Full Yea r, 198 1 -82, will perform research and write wi th the purpose of d eveloping new courses , lectures and presentat ions i n the area of chi ld abuse and neglect as well as the application of modern psycho­therapeutic concepts to understa n d i ng contem porary American life. H e h opes to i ncorporate these efforts i nto h is teaching by i ntroduc i ng new graduate courses i n the Division of Counsel ing Psychology and Education or by augment ing present courses.

Gerald L. McKevitt, S . J . , Full Year, 198 1 -82, will beg in a study of Ital ian Jesuits who m igrated to the American West in the I "th century. Their story has never been fully exa m i ned by historians, alth ough they pi oneered i n the establishment a n d staffing of parish churches throughout the U ni ted States and the found i ng of

continued such educati onal i nstitutions as the University of Santa Clara, U niversity of San Francisco, Gonzaga U niversity, Regis College in Denver and Woodstock College, a theological center in M a rylan d . H e expects to cond uct his research at the Jesuit provi ncial a rchives i n Los Gatos, Spokane and St . Louis and the order's archives i n Europe, especially i n Turin, Rome and Naples, Italy:

James E. Sweeters, Religious Studies, Spring, 1982, plans to visit religious cults such as H are Krishna, U nification Ch urch , Scientology, Child re n of God and Transcendental M ed itation i n prepa ration for writ ing a book.

Jerry A. Kasner, Law, Full Yea r, 198 1-82, wil l work o n a book t it led, "Post M ortem Tax Planning," which will be p ubl ished by Shepards/ M cGraw- Hil l .

Kenneth Manaster, Law, Fal l , 198 1 , will b e a Visit i ng Sch olar at the H arvard La w School. He also will be e ngaged in research on the i m pacts of U . S . e nergy policy on low and fixed ll1come gro ups.

Dinah Shelton, Law, Full Yea r, 198 1 -82, will b e i nvo lved i n research i ng and writ i ng a book on "The Effectiveness of I nternational Rights Procedures." For the first six months , she wil l be i n terviewing and gathering documentation at the U nited Nations, the Council of Euro pe a nd the Orga nization of American States. She already has sent a "trial run " chapter on the impact of i nternational action i n the Chile case to the American lournal of International Lall'.

Vladimir Drobot, M a t hematics, Fal l , 1 98 1 , wi l l lect ure o n his research and participate i n scie ntific sem i na rs at the Wroclaw Polytechnic I nstitute in Wroclaw, Polan d .

William J. Stover, Political Science, Spring, 1982, plans to i nterview officials at the U nited Nations i n New York City and U N E SCO in Paris to complete a book o n International Telecommunication and the Ne ll' Global Order of Commu';icatiol1S.

" if ! 1 -,

Suits? Ties? Dresses? No, this is not standard campus dress. T his group photo

of the newly-elected ASUSC officers for 1981-82 was snapped as they were enroute

to a special pre-graduation dinner on the campus last June. Smiling from left to

right: John Michael Bailey of Salt Lake City, Utah, executive vice president; Julie

Boitano ,of Santa Clara, secretary; Kendrick Kam of Honolulu, Hawaii, president;

J o se p h M a n sfield of P o r t l a n d , Oreg o n , s o cial vice p resident ; and James

D eMartini of Fairfax, treasurer. Ken, the son of Mr. and Mrs. Denis Kam, was

president of the Junior Class last year and a member of the debating team.

She finds a way to cut her costs Jamie Meyer, a j un ior electrical engineering maj or , has reduced her educational costs by $2,400 for next year by placing third in both national and statewide scholarship competi t ions . Jamie received a $900 grant from the Consulting Engi neers Association of California, for third place, which made her el igible for the national contest , w here she placed third again and was awarded a $ 1 ,500 grant from the American Consult ing Engineers Council . At S C U , she is a member of Tau Beta Pi, Alpha Sigma Nu, a tutor i n the u niversity 'S d rop-in clinic; and participates in i nt ramural sports. She is a graduate of Bishop Kelley H igh School, and the daughter of M r. and M rs . H . J . Meyer of Tulsa , Okla.

Classics teacher gets Sibley g rant Barbara R. Pavlock, a n assistant professor of classics, has received the Mary Isabel Sibley Fell owship from Phi Beta Kappa for 198 1 . A $7,000 grant , the award will be used by Dr. Pavlock to continue research she is doing for a book on the epic trad it ion. She will spend the fall and winter terms of 198 1 in Rome. Dr. Pavlock also received a $2, 500 grant for a National E n d owment for the Humanit ies S u m mer Sem i nar this June and J uly at Columbia University i n New York .

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Project 50 turns on kids Fifty i ntermed iate school graduates from low i ncome fa mi lies in East San J ose "we nt to col lege " at Santa Clara th is summer.

The eighth grade stud ents actual ly are part icipa t i ng i n S C U 's h ighly successful Project 50.

The program a ims to sharpen the ir learning sk i l l s a nd to spark them to perform wel l in h igh school so that college wi l l be one of their options.

A total of 532 s tudents have partici pated in the program in the 1 4 years s i nce i t began.

J ust how successful Project 50 has been in achieving its goals is shown by a su rvey of the 40 youngsters who took part i n the session d uring the summer of 1 976.

Seventy-one percent of them subseque ntly graduated from h igh school and enrol led i n col lege.

Project 50 actual ly is a two-phase progra m extendi ng through the ent ire school year.

The first part i s the eight-week summer sess ion which is designed to develop creat ive th ink ing, effect ive e xpressi o n and posit ive att itud es towa rd lea rn i ng needed for success in h igh sch oo l and col lege.

And the second fol lows up with tutoring, counse l i ng -a nd social events cond ucted by SCU students until the part icipants grad uate from high school .

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The 50 students this year were from Clyde Fischer, Lee Matheson and J . W. Fai r i ntermed iate h igh schools.

Under the leadersh ip of Project 50 d irector Manue l Perez, 10 counselors, all SCU students, and six counselor assistants , who a re a lumni of the program , guid ed the participants through the summer sess ion, from June 22 to Aug. 14 .

The program i nclud ed a n orga nized potpo urri of classroo m work, cultural act ivit ies , cultural service projects, field trips and recreat i o n .

The typ ical day began with i ndividual ized i nstruct ion i n math and E nglish, fol lowed by lectures, films and guest speakers on weekly themes of commun icati ons, health, science, social issues, col lege and careers.

Afternoons usually were devoted to arts and crafts , d rama and mime, dance, newsletter prod uct ion and sports.

After classwork on Wed nesdays, the students d id volunteer work at Agnews State H ospita l , the R A P Progra m for persons released from Agnews in the past 10 years, the Skil ls Center and the Alum Rock Comm u nity Center.

They a lso visited nearby state parks and Bay Area m useums on other afternoons .

During the fourth week of the session they e nj oyed ca m ping at Ca mp Wint h u r i n Soda Spri ngs near Truckee.

The participants l ived in dormitories on the cam p us during the t hird and eight h weeks of the sessio n .

M r . Perez maintains t h a t the fol low up phase of the project i s "as importa nt , i f not m o re importa n t " t h a n the summer session.

" We continue to work with the students, not only in regard to the ir academic progress i n h igh school , but also by provid i ng support and assistance to them i n any way we can outside of the classroom," he says.

H e expla i n s t.hat " Project 50 is designed for students who have the potential to succeed , but need some type of suppo rt to continue their ed ucat ion .

" We provide that support . "

And, M r. Perez contends, "there i s a greater need for Project 50 than ever before because of the sh ortcomings of public educat ion today."

Your gift to Santa Clara can provide you with an income for life

T he pooled i ncome fund at Santa Clara is a way of i nvest ing in the .I. future of the U niversity while obta ining a n assured lifet ime i ncome

for yourself or your beneficiaries .

Your gift would subsequent ly be used to e nr ich university programs of teach i ng, schola rshi p and researc h .

T h e U niversity h a s a full ra nge o f l ife i ncome plans t hat c a n b e tail ored to meet the needs of the indiv idua l donor . These plans often provide savi ngs i n i ncome, estate or capital gains taxes as well as the benefits of Santa Clara's professional i nvestment ma nagement .

For more i nformat ion , please write Dr. Ed ward Clements Directo r of Gift and Estate Planning U nivers i ty of Santa Clara Santa Clara, Ca l i fornia 95053 or call (408) 984-4476

UNIVERSITY OF SANTA CLARA . SANTA CLARA . CALIFORNIA 95053