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Difficulties of Permanent Commitment m Religious Life Today

D O N A L D A. P R I C E T h i s article is an a t t e m p t to o u t l i n e some of the changes in ideas a n d theories in the fields of philosophy, psychology, theology, a n d history that have come a b o u t in recent years a n d to relate t h e m to the conflicts a n d tensions m a n y religious m e n and w o m e n are n o w undergoing. It is w r i t t e n for the counselors, psychiatrists, a n d psychologists w h o m a y n o t be familiar w i t h the life style of the religious (sisters, nuns, priests, a n d brothers in c o m m u n i t y life) who find themselves more a n d m o r e called u p o n to counsel a n d advise the people who are in t u r m o i l resulting from these changes. A n article written three years ago by Roger B. J e h e n s o n treats the difficulty of roleleaving from the sociological perspective of organization a t t r a c t i o n a n d touches u p o n some of the conflicts that people in this situation e n c o u n t e r . 1 It is m y opinion, based on several years in religious c o m m u n i t y life a n d the priesthood as well as on counseling a n d w o r k i n g w i t h religious, that changes in the above-mentioned disciplines (often u n d e t e c t e d u n t i l those c o n c e r n e d find themselves in conflict situations) u n d e r l i e m a n y of these conflicts a n d tensions. I have chosen the f o r m a t of an a n n o t a t e d b i b l i o g r a p h y because it DONALDA. PRICE, M.ED., with a diploma in liturgical studies, St. Andr6, Bruges, Belgium, has been Residence Hall Director at Wisconsin State University, Stevens Point, for the past two years. He has spent several years as a teacher and chaplain in a high school, in adult education, parish work, and counseling nuns. Having been ordained a Benedictine priest in 1965, he left the active ministry in 1969 and married a former nun in 1971. He is beginning his work toward a Ph.D. in marriage and family counseling at Florida State University, Tallahassee.

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seems important for individuals working in this field to be aware of some of the sources of the ideas and concepts that have so powerful an influence today. I intend to contrast the changes in 1) the view of God; 2) the view of man; 3) the view of history; and then to tie them together to show what sorts of concrete conflicts and tensions these changes cause in individuals' lives. I have chosen to begin with the view of God primarily because--at least in Christian thinking--the notion man has of himself is closely related to his concept of God, even though he mayconsciously or unconsciously choose a model of man that has been formulated by someone who does not claim to be influenced by the Christian faith.

View of God Incarnational and relational: Over the past hundred years, due in large part to the concentrated biblical studies by scholars of all denominations, there h a s b e e n a gradual rediscovery that " G o d is Love" (I John 4:8 and 16) and a rejection of the heartless predestinating God of Luther and Calvin and the legalistic God of the Old Testament that had dominated Christendom since Reformation times. These recent studies show God to be not only love, b u t incarnate love, i.e., living in the person of Jesus Christ, humanly experiencing the pains and sorrows and hates of man and touching them and sharing with men the joy of the d i v i n e - - o f love. A modern existential translation of the Trinity--Father, Son, and Spirit - - f u r t h e r emphasizes that love is relational, that G o d is relational, and that God can be experienced only between people, that is, within the relational experience of h u m a n love, in man's own experience of becoming a whole person. 2 "So we know and believe the love God has for us. God is love, and he who abides in love abides in God, and G o d abides in him (I John 4:16)." T h e Spirit, promised as a gift from Jesus, is seen as that force--indeed, a b i l i t y - to love that was anticipated by the Old Testament prophet Ezechiel when he spoke the words "A new heart I will give you, and a new spirit I will put

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within you; and I will take out of your flesh the heart of stone, and give you a heart of flesh (36:26);" this is the Spirit and life--love and u n i t y - - t h a t would characterize Jesus' disciples (John 13:35; 14:23; 17:20-21). 3 T h e conclusion of this theology is that if one wants to find God he must become involved in the h u m a n growth and freedom struggles of individual people; and if one has found God, he is driven by an internal f o r c e - - l o v e - to share this with his fellow-men. In either case, involvement has resulted from this concept of God, which is a far cry from the individualistic, protective notion prevalent not so many years ago and illustrated by an admonition in The Imitation of Christ (author unknown): " W h e n e v e r I go out among men, I return less a man." In the next section the conflicts resulting from involvement will be treated.

God of faith and risk: As the deus ex machina of the primitive man crumbled in the wake of scientific discovery and the cruel God of predestination no longer seemed acceptable in a humanistic society, the scripture scholars were pointing to the God of faith and risk: a God who called Abraham to set out as part of a movement of peoples with his ultimate destiny and destination unknown, b u t with the conviction that he had a mission from a caring God, a calling (Heb. 11:8). Modern Christians view themselves as pilgrims--on the w a y - - t o w a r d the final completion of the kingdom, 4 and must never feel justified at any point in history in tying themselves irrevocably to the forms of life and h u m a n advance that the particular period in history represents. 5 Each Christian and the structures of the church must be open to the Spirit who blows where H e wills. T h e follower of Christ lets the dead b u r y their dead (Matthew 8:22). His may not be a pleasant life, if truth, vision, and conviction are followed (Matthew 10:16-42), b u t the risk brings peace because he has confidence that the God of love respects his conscience, even if it errs (I J o h n 3:19-24). T h e modern Christian thus sees his God asking him to risk rejection by his fellow-men to build a society of justice, mercy, and love; to shake up existing religious, political, and social structures to better the lot of mankind. When someone starts believing for good, when he starts taking God seriously once

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for all, he usually begins by scandalizing everybody; all those "good Christians" who are too "humble" to depart from the accepted pa~tern; all those who feel they have the right religion--a time-honored on~ that jolts nobody. 6

God and authority: Erich F r o m m , in his book Escape from Freedom, points o u t how L u t h e r ' s and Calvin's concept of G o d (tyrannical) and m a n (innately evil) caused t h e m to espouse a q u i t e oppressing concept of authority. "Even if those in a u t h o r i t y are evil a n d w i t h o u t faith, nevertheless the a u t h o r i t y a n d its power is good a n d f r o m G o d . . . . T h e r e f o r e , where there is power a n d where it flourishes, there it is and there it remains because G o d has o r d a i n e d it. ''7 L u t h e r , in m a k i n g m a n feel that he was basically worthless a n d insignificant as far as his own merits were concerned, deprived h i m of his self-confidence a n d the feeling of h u m a n d i g n i t y that is the premise for any firm stand against authority. F r o m m m a i n t a i n s that these feelings, m i n g l e d with the appropriate political situation, largely account for the success of H i t l e r in Germany 9 It is my o p i n i o n that the concept of " b l i n d obedience" f o u n d in the church in general a n d in religious life in particular owes m u c h to these influences. Contrast this with the idea of a u t h o r i t y g a i n i n g g r o u n d a m o n g Catholic theologians today that the moral basis of authority's power depends on w h e t h e r or not what it c o m m a n d s is good, or the right thing to do. Authority is seen, therefore, as a service, not as a quasi-political power of domination. s After analyzing the New T e s t a m e n t sources of a u t h o r i t y , McKenzie makes several observations that enable us to see areas of conflict between the older and more recent views: One can conceive of two dangers to the unity and the integrity of the Church: anarchy and the secularization of power9 Of the two, Jesus spoke very little about the danger of anarchy; he spoke frequently and earnestly about the danger of the secularization of power. If the Church remains organized about her true center, which is Christian love infused by the indwelling Spirit, the Church can never collapse into anarchy9 But if she turns into an authoritarian structure, Christian love is inhibited, and the authoritarian structure can itself become the occasion of anarchy9 9 . . Authority in the New Testament is conceived in a way which must be called democratic rather than absolute2

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T h e counselor may want to check out his own authority reaction to counseling a priest or religious. T h e role (aura of perfection or otherworldliness) m a y a t first cause the counselor to forget that the religious is also a human being who feels and reacts with the same range of emotions as anyone else. In the next section and in the applications I shall be more specific as to what some of the very h u m a n feelings are.

The view of man Reasonable adventurer: Correlative to the change in thinking about God is the change in concept of man. Herzberg speaks of the change from the myth of Adam, a loser, a person condemned to root and suffer like an animal, to the myth of Abraham, a man with vision and a friend of God. a~ Whereas Freud would have espoused the former type, the latter is very close to the "Reasonable adventurer" of Roy Heath. 11 He has a world-relatedness, but a sense of change and adaptation. T h e change is significant. He is an adventurer but his adventures make sense. As Sidney Hook says of the mature person, he possesses reasonable expectations. He seems to have his psychological house in sufficient order to release him to attack the problems of everyday life with zest and originality.TM T h e reasonable adventurer is characterized by the ability to analyze and synthesize, to become involved, and yet to be able to withdraw and reflect; he is a personalist and able to experience and communicate deep feelings and form close friendships; he is relatively independent in the area of values, able to weigh reasons, and not uncomfortably b o u n d to external authority; he has a high tolerance of ambiguity and shades of grey, "preserves the sanctity of the unexpected"; 13 he has a great breadth of interest, especially in the commonplace, is rarely bored; and finally, he has a lively, wholesome sense of h u m o r coupled with a keen sensitivity for the feelings and needs of others.

Developmental and experiential: T h e modern view of man is also developmental and experiential. T h e r e is little to distinguish the theories of All-

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port, Tyler, Fromm, and Blocher, for example, from the developmental model of the Christian presented by McMahon and Campbell. 14 T h e latter authors merely go one step further and point to this very development as the locus of our finding and experiencing God. It is not as though God somehow communicates himself to man "alongside" healthy human growth, making sure when giving his grace "from above" that there is no contradiction between our developmental nature and his self-gift to us. The profound implication of the Incarnation, so frequently missed, is that God-with-us communicates himself within the very working out of the laws themselves. 15 Vocation is viewed no longer as "once for all," a vow, promise, or commitm e n t made and never to be altered, but both as developmental and as an attempt at realization of self-expression, is T h e very vastness of choices possible today can be a source of debilitating tensions. 17 Viewed in the past in terms of a hierarchy of states and degrees of perfection and self-sacrifice, vocation is now seen as a personal c o m m i t m e n t to search for and live out for man (and through man, for God) the uniqueness one discovers in himself, as In the words of Eugene Kennedy, "If we are to reproduce the life of Christ in any way, the only agency available to us is through our own personality and the full participation of our personality in loving relationships with others . . . . In its essence, membership in a Christian community is a free response to the Spirit in which the individual seeks to understand his own gifts and to bring them forth to share them with others. ''x9

Sexual and expressive: As modern Christian m a n strives to realize his uniqueness and to live it to the fullest, he also discovers he is a sexual being. In the past, religious life was largely built around the Freudian constructs of s u b l i m a t i o n - - o f conscious (and many times unconscious) channeling of emotional and sexual energies into creative and religious works and apostolates. Now, however, from every side the priest, sister, and brother are informed that they are sexual beings, that they must not r u n from their sexuality; rather they should be real, emotional men and women, forming mature and deep heterosexual relationships, 2~ that affection even between celibates

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is not necessarily excluded, 21 indeed, that they should enjoy their sexuality. 2~ I am not passing judgment on either of these views. However, the evident difference in the psychological constructs of the old and new approaches is not always evident to people until they find themselves in new types of involvements that they had not foreseen and that produce a great n u m b e r of conflicts, both of values and of emotions. T h e counselor needs to be aware of these very different approaches to the nature of man if he is to help locate and clarify the conflict. This is increasingly complicated by the fact that the majority of religious and priests went through formation programs that purposely shielded them from such involvements. Some writers feel that certain of these "developmental stages" can possibly be postponed, b u t not forever and with i m p u n i t y Y T h e longer these stages are p u t off, the more difficult and painful the transition. In any case, many religious can honestly claim lack of sufficient maturity and experience at the time of their original vocational choice. This knowledge in itself is quite unsettling for some, especially if the developmental view of man is not accepted by the religious a n d / o r his institution.

The view of history Dynamic and evolutional: Yesterday history was made every 100 or 1,000 years. A leader's ideas and vision were good for decades, and institutions served society for centuries with very little alteration. T o d a y history is made with each newscast. Before the Industrial Revolution man felt himself to be a prisoner of the earth and at the mercy of nature, God or gods. T h e advent of the scientific and technological era has brought with it repercussions that historians of the secular as well as the spiritual find significant. Following in the footsteps of Darwin, the Jesuit paleontologist Pierre Teilhard de Chardin dedicated his life to developing an evolutionary world view as a basis of Christian history. 24 T h a t he was successful--at least in Catholic circles--is testified to by the n u m b e r of allusions to his theory in the documents of Vatican II. 25

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Mobility and communication have made heretofore national histories now of worldwide influence. Decisions that in the past may have influenced only a man's immediate family now can cause a revolution or peace on the other side of the world. Man is now painfully aware that, like it or not, he is responsible for the world. Silent majorities, such as the Catholics (even the bishops) in Germany during Hitler's conquest, are not considered to be fulfilling their h u m a n or Christian responsibility. Harvey Cox has done much to make modern American men aware that secular and religious history should not be seen as dichotomous, entitling one of his books On N o t Leaving It to the SnakeY 6 Speaking of man's awesome responsibility to the historical processes, he says " N o t to decide is to decide." Christian = avant-garde: If man is responsible for history (and his neighbor), then Christian writers see all the more reason that Christians have here a mission to lead that world. If the Christian life is a gift, it is also an openended gift. "While the future is something given, yet upon us has been laid the responsibility of deciding what the future is to become. ''~v Once encouraging flight from the wicked world, the church today (at least in theory) no longer sees herself merely as an organization for the "saving of souls," b u t rather as an instrument of social reorganization, a sacrament or sign in the world. 28 In his book T h e Eleventh H o u r Belgian sociologist Franqois H o u t a r t argues for institutionalizing change itself. 29 Kennedy and Moran and Harris tell us that the churches must move from their predominantly conservative "let's wait and see" policy to become avant-garde leaders or submit to being irrelevant and dwindling both in numbers and influence. 3~ Relativity of structure: T h e big word becomes functionality. In the theory of church institutions the trend is away from dominance and nonfunctionality t o w a r d service and functionality. Even authority is seen as functional, as service to the group. 31 T h e emphasis is placed on the baptismal vow of all Christians; the particular life style or way in which the Christian commitm e n t is lived not only is less important, but, in a dynamic and evolutional

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world, is expected to be relative and evolutional itself. It is to be assumed that once a religious organization has fulfilled its goal, it will find a new one or dissolve. 32 Indeed, it has even been suggested that as the quality of Christian life increases among the masses of Christians, religious life as we know it may disappear altogether. 3a

Application I have tried to outline briefly three basic changes that the modern religious is faced with. I shall now try to spell out what these changes may mean to him. For purposes of analysis only, I shall make a distinction between traditional religious and existential religious. Since in reality these two groups are the extremes of a continuum, less chronological than educational and experiential, most people are not readily categorizable. Moran and Harris rightly identify the split as one of world views and life styles. 84 However, the counselor may find it helpful to see which pole attracts the client more strongly, remembering that no man is consistent.

The traditional religious: T h e older religious has by and large been educated with the traditional views of God, man, and history. More important, his education has had built into it a "theological nominalism" that identified his formulation of his experience (or the formulation he was made to memorize) as the only view of reality. 35 This makes it not only difficult to change, b u t almost impossible to understand that change is actually happening. These people are almost prisoners of their world view. T h e y look u p o n the above-mentioned movements as a threat to their "faith" and a j u d g m e n t on the rightness of their vocational choice or on the church ("the church could not have been wrong all these years"). T h e y are very self-righteous. At the same time they are caught in a dilemma: to accept young religious is to ask for constant tension; to reject them or allow them to leave is possibly to open the way to future extinction, and thus insecurity as they near old age. W h o will take care of them? These people, in the words of Erich Fromm, have "escaped from freedom" by submitting themselves blindly to their su-

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periors. 36 Now as their superiors ask them to take responsibilities and make decisions, they often act like children, afraid to or not knowing how to act. In Freudian terms, this type of religious is almost entirely dominated by the superego; he has never allowed himself (or been allowed) to strengthen his ego sufficiently to make a decision of any importance or contrary to established procedure. People at this extreme of the c o n t i n u u m normally do not change except by the grace of a deep personal (not necessarily b u t often heterosexual) relationship with someone who is willing and secure enough to share his new experiences. Such a relationship can provide both the security of love and new experiences that are necessary in questioning the older world view. This is rare, however, because the older person's very education warned against "particular friendships" of the same sex and placed a definite taboo on heterosexual friendship of any depth. Those in the middle: T h e kind of person who has the most difficulty--staying or leaving--lies somewhere in the middle of the continuum. This person has inherited the old world view (God, man, and history) from home, parish, and grade school. But the latter part of high school, college, and religious formation plunged him into the new world view. Now, faced with decisions of renewal of vows, final vows, ordination, and even just continuing, this religious is often quite upset. H e is torn between the God of love and the God of fear; between man as full of pride and selfishness (Adam) and the prophet, full of grace and responding to a mission (Abraham); between authority as an infallible instrument of God (or an escape), and the subject as endowed with "the liberty of the children of God. ''~7 His reading, study, experience, and discussion tell his intellect that he must dutifully form his conscience and act on it; his emotions may react to this strongly; habit from years of living the traditional way and the temptation to escape from freedom are still very strong. H i t on all sides by the traditional religious with accusations of pride and selfishness, he finds it increasingly difficult to distinguish the origin of his motives. H e does not want to be guilty of pride, b u t he does not yet have a strong enough faith to take the lonely pilgrimage of Abraham, whether by leaving or remaining and being active in reform of the community.

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Not only is the religious today constantly caught up in re-examining his commitment to a religious group (or structure)--lest he be closed to the Spirit who blows where He wills--but also he is forced to question how long his particular community or structure will continue to exist. Is it possible to live in a close c o m m u n i t y that is split by the two different world views? Will everyone else eventually depart (this anxiety is proportionate to the n u m b e r leaving a n d / o r questioning their commitment)? Is this organization's job still relevant, or is its demise hidden around the c o m e r of time? T h e movement toward deeper heterosexual friendships among religious was mentioned above. Halleck has pointed out that insecurity of values and structures is conducive to deepening the need for friendships and we see this happening also in religious life? s Starting out on an intellectual or platonic basis aimed at supporting each other in apostolic works, these friendships often take a turn. For to exchange abstract ideas is one level of friendship; it is quite another to share the fears of the future, the doubts about the past, and the frustrations of the present. Here are born many loves that for various reasons are leading more and more religious and priests to marriage. And though many may not agree with Jehenson's implications that marriage is the inevitable or natural result, most will recognize as valid his description of the pressures and conflicts, both internal (personal role identification) and external (organizational pressures and attractions) that result from these relationships? 9 This is perhaps becoming the area that is most tension-producing because it poses such a threat to the existence of religious organizations. A final area of concern, arising in part from adaptation, in part from diminishing manpower, is the problem of too m u c h mobility. After trying to implement the suggestions of modern personalists and developing deep personal relations on a mission assignment, the religious is often inconsiderately and painfully uprooted by the structure's need for manpower elsewhere. For many people there is a limit to the n u m b e r of times they can pull up stakes, start over, and still remain healthy.

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Conclusion

In this article I have n o t a t t e m p t e d to m a k e any practical suggestions for the counselor. T h e possible choices for the individuals in these situations vary greatly; r a t h e r I h o p e I have b e e n o[ some h e l p to those counselors interested in gaining a b e t t e r u n d e r s t a n d i n g of some of the t h e o r y a n d change d y n a m i c s b e h i n d the conflicts of t h e i r clients. As a c o n c l u d i n g n o t e I s h o u l d p o i n t o u t that m a n y of the dynamics analyzed in T h e G r e e n i n g of A m e r i c a (e.g., levels of consciousness a n d the difficulty of c h a n g i n g e x c e p t t h r o u g h personal e x p e r i e n c e of c e r t a i n values), 4~a n d in F u t u r e S h o c k (e.g., the p a i n of constant, radical, a n d fast change) 41 can c e r t a i n l y be a p p l i e d to the changes going on in the c h u r c h a n d in religious c o m m u n i t i e s a n d the s t r u c t u r e o[ the priesthood. Relerences

1. Jehenson, R. B., "The Dynamics of Role Leaving: a Role Theoretical Approach to the Leaving of Religious Organizations," J. Applied Behavioral Science, 1969, 5, 287308.

2. McMahon, E. M., and Campbell, P. A., The In-Between: Evolution in Christian Faith. New York, Sheed ~ Ward, 1969, pp. 105, 108. 3. Abbott, W. M., s.J., ed., The Documents o[ Vatican H. New York, America Press, 1966, pp. 30-31. 4. Ibid., p. 78. 5. Cooke, B. J., New Dimensions in Catholic Life. Wilkes-Barre, Pa., Dimension Books, Inc., I968, pp. 9-10. 6. Evely, L., That Man Is You. Westminster, Md., Newman Press, 1966, p. 12. 7. Fromm, E., Escape from Freedom (1941). New York, Avon Books, 1965, pp. 100101. 8. McKenzie, J. L., Authority in the Church. New York, Sheed 8r Ward, 1966, p. 7. 9. Ibid., pp. 32, 85. See also Kopp, A., The New Nuns: Collegial Christians. Chicago, Argus Communications Co., 1968. 10. Herzberg, F., "Motivation, Morale and Money." In Readings in Psychology Today. Del Mar, Cal., CRM Books, 1967, pp. 50-55. 11. Heath, R., The Reasonable Adventurer. Pittsburgh, University of Pittsburgh Press, 1964. 12. Ibid., p. 30. Cf. Haughton, R., On Trying to Be Human. Springfield, IlL, Templegate, 1966, pp. 36-37. 13. Heath, op. cit., p. 34; Allport, G. W. "Psychological Models for Guidance." In Mosher, R. L., Carle, R. F., Kehas, C. D., eds., Guidance: an Examination. New York, Harcourt, 1965, pp. 13-23.

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14. Allport, op. cit.; Tyler, L. E., "Toward a Workable Psychology of Individuality," Amer. Psychologist, 1959, 14, 75-81; Fromm, op. cit., pp. 37-38; Blocher, D., Developmental Counseling. New York, Ronald Press, 1966; McMahon and Campbell, op. cit. 15. McMahon and Campbell, op. cit., pp. 98, 103-104; Kennedy, E. C., Comfort My People. New York, Sheed g: Ward, 1968, p. 168. 16. Super, D. A., "Self-Concepts in Vocational Development." In Super, D. A., et al., Career Development: Self-Concept Theory. New York, CEEB Research Monograph No. 4, 1963; Herzberg, op. cit.; Roe, A., The Psychology of Occupations. New York, Wiley, 1956. 17. Halleck, S. L., "Why They'd Rather Do Their Own Thing," Think (IBM), Sept.Oct., 1968, 3-7. 18. McMahon and Campbell, op. cir., pp. 23-24; Van Kaam, A., Religion and Personality. Englewood Cliffs, N. J'., Prentice-Hall, 1964, pp. 10-13. 19. Kennedy, Comfort My People, op. cir., pp. 34, 187. 20. ~ - , Fashion Me a People. New York, Sheed ~c Ward, 1967; - - , Comfort My People, op. cit.; Greeley, A. M., The Uncertain Trumpet. New York, Sheed 8c Ward, 1968; Moran, G., and Harris, M., Experiences in Community. New York, Herder 8c Herder, 1968, pp. 40-53. 21. Greeley, A Future to Hope in. New York, Doubleday, 1969, p. 138. Browning, C., "Religious and Love--A New Dimension," Review for Religious, 1968, 27, 633-640. 22. Greeley, A Future to Hope in, op. cir. , "We Can't Walk Alone," Sign, 1969 (May), 48, 20-23. 23. Moran and Harris, op. cit., p. 50. 24. Teilhard de Chardin, P., The Divine Milieu. New York, Harper, 1960; ~ , The Phenomenon of Man. New York, Harper, 1959. 25. Abbott, op. cit., 203-204, 260. 26. Cox, H., The Secular City. New York, Macmillan, 1966; - - . , On Not Leaving It to the Snake. New York, Macmillan, 1967. 27. Cooke, op. cit., p. 65. 28. Abbott, op. cit., p. 262. 29. Houtart, F., The Eleventh Hour. New York, Sheed 8cWard, 1968. 30. Kennedy, Fashion Me a People, op. cir., pp. 121-134; Moran and Harris, op. cit., p. 47. 31. Houtart, op. cit., p. 25. 32. Moran and Harris, op. cit., p. 37. 33. Teilhard de Chardin, The Divine Milieu, op. cir., pp. 36-37. 34. Moran and Harris, op. cit., p. 201. 35. Gelpi, D. L., Functional Asceticism. New York, Sheed g: Ward, 1966, p. 60. 36. Fromm, op. cit. 37. Haring, B., The Liberty of the Children of God. New York, Alba House, 1966. 38. Halleck, op. cir. 39. Jehenson, op. cit. 40. Reich, C., The Greening of America. New York, Random House, 1970. 41. Toffler, A., Future Shock. New York, Random House, 1970.