Claretian Formation

CHAPTER VI

THE PREFECT AND PERSONAL SUPPORT

            In this chapter we deal with personal support in the strict sense and in line with personalized training. We are referring to the personal attention of the trainee by the prefect, which involves in a special way spiritual direction and personal formative dialogue.

1. P. FOUNDER
2. Personal experience

            The personal experience of Fr. Founder was very rich and varied[1].  Our Founder walked the paths that the Lord wanted for him, asking for[2] specific help and regular by spiritual[3]ly­ experienced­­ people who helped him in discerning the will of God.  He trusted them with the state of his conscience­ , counted on their­ approval and obeyed them[4].  He himself notices how at very critical moments of his life God used some people to advise and direct him[5].  Remember, as especial[6]ly[7]­ significant, that he had with P. Amigóque­ contribu*abrir los ojosyó to awaken­ in him the fervor of piety and devotion, to­ +[8]  and to know the dangers where he had passed­.  In a letter to Fr. Xifré (6 March 1863) he expressed his wish that spiritual directors should be aware of their conscience in order to avoid desertions­ and overcome temptations.­ [9]­[10]

2. Guidelines for seminarians

            For the P. Founder there is, in spirituality, a great agreement on the need to have a good spiritual director.  You can see it in the Old and New Testaments, the teachers of spiritual life, and in so many books and treatises as have been written about this subject.­

            It is not enough to have a confessor who forgives sins.  Seminarians also need a teacher who will teach them the way of virtue;  a guide, a Moses, to lead them to the land that God has promised them;  a pilot to discover the pitfalls of life;  and a companion to fight and overcome the spiritual weaknesses­ that overwhelm them.  ­

            In particular those who begin to serve God must be very careful to discover from their director everything that happens to them.  The saints, enlightened by the Spirit and with great experience in the ways of God, have practiced spiritual direction.  And so many virtuous people.  He who acts alone is exposed to great risks, and usually falls into great misdeeds;  While the peace of conscience, progress in virtue and relief from sorrow, the spirit of discretion, merit and blessings companions of obedience are always the fruits of docility in letting themselves be led­ by the director. ­ ­­[11]

1. CONGREGATIONAL TRADITION

1. Importance of spiritual direction

            Fr. Xifré, speaking to all missionaries about the obstacles to self-sanctification, emphasizes that abandoning spiritual direction is one of them and encourages it to be carried out with sincerity and openness of heart[12].  And following a prescription of the IV General Chapter (1876), he insists that no missionary should fail to write to the superiors two or three times a year giving them an account of his physical and spiritual health[13].

            The Constitutions had established that on the day of retreat each would give an account to the confessor and superior of his or her use or delay in spiritual­ life­.  Regarding the scope of the account of conscience prescribed by the Constitutions and to be given to superiors, the VI General Chapter (1895) warns that it is[14] a rule, not mandatory but indicative;  the word sponteindicates this sense of freedom.  However, given the negative consequences of non-practice and the positive effects on those who do it, the Chapter “cannot but recommend this blessed practice in a most vivid way”.  This topic was raised again in the VIII General Chapter (1899), making it clear that “To facilitate its fulfillment[15], neither the Superiors, nor the Ministers, nor the Prefects, nor the Masters may reveal to anyone anything that they had known only, purely and exclusively by the said account of conscience received from their respective subjects”.­ ­[16]

            The Constitutions of 1924, retaining the text of the previous ones on the account of conscience that on the day of retreat each should give to the confessor and the superior[17], set the limit except for canon 530, which forbade the superiors to induce the subjects to give account of conscience with them.  Our CIA followed the same criterion, and saving the secret and personal freedom according to the Constitutions and the Law, it recommends in a great way and motivates all to open their hearts to the superiors to expose with confidence their doubts and concerns[18].

2. Postulancy

           In the first Regulations of Fr. Xifré (1876 and 1892), nothing is explicitly said about personal accompaniment.  Regulation 1894 makes extensive reference to the Prefect and asks him to meet regularly with each of the applicants;  in addition to the instructions which they must give to the group on certain specific subjects, he must offer them personal instructions­­ according to their needs and conditions:

“For these particular instructions, he shall ensure that at least once a month everyone goes to his room in turn­, and very often inquires about everything that happens and suits them, according to their needs and temperaments”­.[19]

            In the Regulation of Fr. Clemente Serrat of 1900, the Prefects are urged to maintain regular contact with the postulants so that they can give an account of their physical and spiritual state, The content of this personal relationship is described more precisely and developed more broadly.  The Prefects shall endeavour,

“that at least once a month the Postulants go to their rooms to give an account of their physical and spiritual state, and be informed in detail of everything that happens and suits them, according to their nature and temperament;  and particularly find out how these young people behave in prayer and other ordinary practices or works”­.­ [20]

            In this same line is expressed the Regulation of 1907, and the Mirror of[21] the Postulant published in times of Fr. Alsina.  It asks that the postulants have an open and sincere personal relationship with the P. Prefect, his immediate superior.  As a result: ­

“He will be visited frequently in his cell, giving him an account of his state of health and what is needed to maintain it;  their use in the course of studies and the difficulties they encounter;  But above all they will have their hearts open to him, and will show him with frankness all the good and bad in his own soul, and listen with docility to his counsel, admonitions and corrections.  This clarity of conscience will be for the postulants one of the best guarantees of their perseverance­ in the Congregation”.­ [22]

            Finally, in the Manual­ of the Claretian Seminarian (­ 1962), personal accompaniment is particularly emphasized.  Referring to the Prefect and spiritual direction, he invites seminarians to have personal dialogues with him often, open their hearts to him and listen to him with docility.  In these conversations they will tell you about your health and what you need to do to maintain it;  the success of their studies and the difficulties they face.  Clarity of conscience with the trainer will be for the postulants one of the best guarantees of their perseverance in the Congregation. [23]

3. Novitiate

            The P. Maestro is the person that the Congregation has made available to the novices for spiritual direction and the account of conscience[24].  Therefore, will be available to listen and resolve any doubts they have[25].

            . After the II General Chapter, Fr. Xifré published at the end of September 1862 a document entitled Maxims that are important for all time and for all missionaries, but with more specializations for those who are in the probationary year­.  It is a brief document of 10 maxims on the attitudes that the probing must cultivate during the novitiate (confidence[26], humility, joy, etc.) and their relations with the Superiors and the Director. ­­

            Speaking of spiritual direction, he says that:

*It will have as its essential maxim to manifest all of its interior to the Director and the Superior, to whom it will discover all its inclinations, doing so according to the mode and formula established­ for the purpose+.[27]

. In temptations, anguish and moments of sadness, as well as fighting them and praying, it is essential to go to the spiritual director or superior[28].

            2º. In spiritual practices­, it is recommended that the novices, like the Apostles (Matt., 13, 36-40), dialogue with the Master, ask him in common and privately to be enlightened and oriented in their personal life:

“(…) the good disciple will ask his Master at the Community conferences, if the Master gives rise to it, and if not, in private conversation;  (…) By no way does God more certainly shine in this ordinary providence, than through the questions asked to the Superiors, Directors and Masters”[29].

31. 31. In The Learned Novice, as a starting point, it is stated that spiritual direction is not mandatory[30].

            Nevertheless, it is highly recommended by the Church, by Fr. Fundador­y and by the Congregation as a very[31] effective means to overcome difficulties in the vocational path and to stimulate one’s own sanctification[32] .

            In The Novice Instructehe even offers a practical method for conducting dialogue with the Teacher, where the attitudes to be raised and points to be developed are indicated;  points that cover the whole personality of the novice in a dynamic way:

“Before giving account (of conscience), he will make a visit to the Blessed Sacrament, asking Jesus for grace: 1.E, to know himself well;  2, to know how to manifest oneself well to the Father, and 3E, to be docile to his counsels.  Then he will rekindle the faith that the Father is the true representative of God, and give you these points: (…)”E.[33]

            As a frequency of spiritual counting, normally and generally, it is advised to do this every month on the day of retreat.  Nevertheless, the congregational tradition in our training centers is of every week in our novitiates and at least every fortnight in the scholasticates[34].

4. Missionaries in formation

            Personal help is based on a personal dialogue with the trainer and spiritual guidance. Both have been repeatedly advised by the congregational magisterium.

            The prefect, as we have said[35], was the person assigned to the immediate care of students, normally resident in a school.  The minister, on the other hand, was the formator (and superior) for the brother-in-law coadjutors during both the years of temporary and perpetual vows.  The prefect was the person who offered the congregation for spiritual direction[36].  In the Congregation it has been a tradition that the Prefect is also the spiritual director of students. 

            4.1. Congregational tradition

            From the formative point of view, with the reservations of freedom and secrecy that have always been expressed in the Constitutions and Chapters, the traditional figure of the Prefect or the Minister as spiritual director of the students and brothers respectively was consolidated in practice and in a constant way­. [37]

            In fact, there are two reasons for this course of action.  Firstly, the demand for personal training expressed in our training and legislative guidelines. And, secondly, the requirement to give, at least, the disciplinary account to the superiors or officials.­

            The Constitutions ask the Prefect to have a personal knowledge of the state of health, conditions and needs of each person[38].  This requires regular personal contact.  Our legislation develops this training line by saying that to complete the personal training of students, which the Prefect has to promote, it must be ensured that they pass through their room frequently, at least once a month, and give them[39] paternal care.

            Insisting on personal help, the trainers, says Fr. Nicolas, must have personal contacts with the missionaries in formation, in addition to community instructions. It is necessary that they speak and converse with the directed (the formands) in intimacy and that they engrave in their consciences the great principles of the spiritual life:

“a moment of conversation, when the Director is a man of high thoughts, a higher soul with great horizons, he makes an effect on the directed that leaves an indelible mark on him”­.[40]

            Even more so.  Fr. Nicolas, speaking about the structure and dynamics of the Year of Perfection[41], states that the prefect of PP. young people, in general, will have the same obligations as the student prefect and, in particular, that of “receiving the bill of conscience”[42].  And among the means to use this time of training, he advises the spiritual direction with the trainer:

“Every recommendation will be little to incline the spirit of those who want to do with perfection and profit this year to frequent contact with P. Prefect, Director of their conscience, because it is the Teacher and guide that must lead them in their ascension to God;  without this deal with the Director, they will not benefit greatly, even if they employ other means”[43].

            The conscience account recommended and advised by Fr. Nicolas is different from the disciplinary account which is mandatory and must be given to the trainer every fortnight or at least once a month[44]

            The XV General Chapter, concerned about the abandonment of spiritual direction, dealt with the issue of the account of conscience and the disciplinary account[45].

            The account of conscience is one of the most important means for the formation of our own and for achieving religious perfection. It is necessary to adhere, says the Chapter, to what has already legislated the Church (canon 530). Although it cannot be required, it must be recommended insistently and most effectively as an indispensable means of perfection. For the same reason, superiors and other supervisors must consider it their primary duty to facilitate their practice by all means.

            The disciplinary account, which must be given to the Superior or the supervisor, can always be required if it is deemed convenient.  In a special way, the brothers according to the Constitutions[46], students and young parents in formation should be required.[47]

            4.2. Post-conciliar period

        The XVII General Chapter (1967), when dealing with the prefect and his functions as spiritual director and master of spirit, gave some guidelines[48].  As a general principle, the norms of the Church, which the Congregation makes its own, must be taken into account.  More specifically:

        1º. Urgency.  Spiritual direction according to the standard of the Church is to be urged upon practice.          The Superiors must make known the mind of the Church about spiritual direction and discreetly inform each other through practice.

        2º. The Prefect.  The prefect performs among us as a spiritual director in his own right.  He must be chosen with special diligence and be endowed with such natural and supernatural characteristics and with so much dogmatic and ascetic doctrine that he can exhort and lead the students to perfection by his example and doctrine.  Thus:

• The function of the spiritual director is limited exclusively to the internal forum, and he cannot bring anything to the external forum unless it is with express permission of the student given in writing.
• Our prefect will not be able to reveal anything he knows exclusively from the internal forum. But since he is also entrusted with the external forum, he may be questioned and must inform, and may even vote on the occasion of professions and orders, provided that he refers to this external forum.

        3º. Freedom.  In order to give students the necessary freedom in this matter, but without prejudice to the sole direction,  the Prefect may be assisted and supplemented by a spiritual director in a restricted sense.  And although the documents of the Church assume that spiritual direction is something different from confession and that the Prefect cannot be an ordinary confessor, nothing prevents one of the confessors to be a spiritual director in a restricted sense.  If a student asks for a confessor or director of special spirit and it is seen that he needs it, the Superior will grant it easily.

        4º. Criterios concordados. It is essential that superiors bring together the prefects, spiritual directors and confessors (external and internal) from time to time to change their opinions and coordinate criteria for action, especially in matters of vocation, discernment, approval, etc. The spiritual director must know the students in such a way that he can make a certain judgment in the internal forum about their vocation: that is, whether or not they can make perpetual profession and receive sacred orders.

        5º. Periodicity.  Periodic colloquia may be established for spiritual direction.  The Congregation for Seminaries considers it necessary and sufficient to hold a monthly colloquium in each shift.

5. The General Training Plan

            The PGF gathers all our congregational tradition and the orientations of the Church, and gives the last orientations for action in the Congregation. We will present below the main texts on personal accompaniment and spiritual direction in an organic way.

11. Spiritual direction. Among the various forms of personal accompaniment, spiritual direction is the most recommended modality by the­ Church and, as we have seen, by the Congregation.  The Congregation has seen in it an excellent means to discern the will of God, to remain in fervour and persevere until the end[49].  He recommends[50] it to missionaries in­ general and to trainees in particular­[51] .­ [52]

            For spiritual direction, as we have seen, in our tradition the prefect and master of novices are the persons that the Congregation offers to each forming person for spiritual direction, leaving the freedom of the individual to choose and have another person recognized by superiors as being suitable for this type of support­[53].  When another person is chosen, a Claretian should be preferred as the criterion[54].

21. 21. Diálogos formativos. Another form of personal accompaniment is the frequent dialogue with the prefect[55]. This form of accompaniment must always be given, even if the spiritual director is someone other than the trainer.[56]
22. 31. Brothers Missionaries. The initial and continuing training of the brothers is governed by the guidelines of the PGF[57].  However, following the guidelines of our congregational documents, some more specific ones are underlined[58].  In any form of formation­, the brother missionary will always have[59] a trainer who will personally accompany him in the growth and maturation of his vocation.

            4º. Stages of training.  The PGF points out the nature of personal accompaniment and spiritual direction in the various stages of training and at the various important moments of the training route:

• In the­ vocational pastoral­ ,­ explicit­ vocational proposals are requested­ through personal contacts­, especially in conversations­, in confession and spiritual­ [60]
• In vocational discernment, it will always be necessary to follow up and accompany the candidates individually­ . The person must be accompanied to clarify the vocation through a more assiduous relationship with the candidate­.  [61]
• The vocational reception has among other objectives to initiate the candidate in the spiritual direction, and continue and deepen the personal accompaniment started at the previous stage[62] . ­[63]
• When organizing the postulate outside our communities, it is necessary to­ ensure­, above all, that an expert Claretian guides with whom we have frequent spiritual accompaniment­ interviews.[64] ­­
• The Master is required­ to personally­ accompany each novice, giving him personal­ guidance and to discern and verify the vocation of the novices­ .[65]
• Among the main forms of formation for missionaries in training, emphasis is placed on personal accompaniment­­ . To promote the integration of all aspects in a stage characterized by the multiplicity and diversity of elements, besides spiritual direction,[66] a personal and frequent dialogue with the formador­y and­ the accompaniment of the community­ becomes indispensable[67] . [68]

            5º. Special urgency.  Personal dialogue with the trainer becomes more urgent in times of difficulty and must be planned accordingly when the renewal of the profession, the perpetual profession and the ordination are to be requested and prepared[69].  Personal accompaniment, given its importance in vocational discernment­­, will be a priority criterion of orientation for superiors and­ formators, especially at the time of admission to the profession and ordination.­ [70]

 

 

 

 

[1]    ? Synthesis taken from PGF 187.

[2]    ? Cf. Aut 69; 121.

[3]    ? Cf. Aut 85-90.

[4]    ? Cf. Aut 757‑779; 796‑801.

[5]    ? Cf. Aut 86-87.

[6]    ? Cf. Aut 81-82; 101.

[7]    ? Cf. Aut 85.

[8]    ? Cf. Aut 69.

[9]    ? Cf. Aut 70.

[10]    ? EC II, p. 636.

[11] Cf. CI, t. I, section 2a.  XXXIV.

 

[12]    ? J. XIFRE,   E.C.p. 47.

[13] Circular on the six-monthly account of conscience, 7 June 1886, Bulletin Religieux, t. I, p. 409;  also in E.C., Part II, pp. 144-145.  The Chapter was prescribed in ses. 50 (AGCMF, AD, 01, 15, p. 8);  was renewed in the Fifth General Chapter, Ch. 30 (AGCMF, AD, 01, 22, p. 8).

[14]    ? Cf. CC. 1870, II, n. 41. It is the so-called account of conscience.  The observance of rule 41 was carried out by each one with the respective superiors according to the corresponding section: the community formed with the Superiors, the students with the Prefect, the brothers with the Minister and the novices with the Master.  On the sense of the Superior in the various sections (J. XIFRÉ, circular on La Vigilance, Annales, 5 (1895-1896), pp. 373-385.  ColC., pp. 834-843;  reference p. 836).

[15]    ? VI General Chapter, ses. 50 , Appendix, p. 12.

[16]    ? VIII General Chapter, ses. 30 , Appendix, p. 9. 

[17]    ? Cf. CC. 1870, II, n. 41. It is the so-called account of conscience.

[18]    ? Cf. CIA, 1925, n. 562, 1, 2;  1940, n. 502, 1, 2;  1953, n. 500,1, 2.

[19]    ? J. XIFRÉ, Reglamento…, 1894, cap. 31, art. 31, n. 3, p. 20.

[20]    ? CMF, Reglamento…, 1900, cap. 31, art. 31, III, p. 33.

[21]    ? CMF, Reglamento…. , 1907, cap. 31, art. 31, III, p. 27.

 

[22]    ? CMF, Espejo del Postulante…, cap. 21, n. 6, pp. 7-8.

[23]    ? Cf. Ib., p. 18, n. 6.

[24] Cf. PGF 190.

[25]    ? Cf. [VALLIER], Prácticas Espiritua­les, pp. 148-149; R. RIBERA, El Novi­cio…, p. 175-181.

[26]    ? Cf. J. M. LOZANO,  CCTT, pp. 647-648.

[27] (Ib., n. 5, p. 648.

 

[28]    ? *En sus apuros, tentaciones, tristezas o agovios (sic) nunca se descubrirá a otro que al Directos espiritual o al Superior+ (Ib., n. 8).

      *Jamás se dejará vencer por la tristeza, y si alguna vez se halla sorprendido de ella, recurrirá a la oración; mas si no se serena con ella, se descubrirá al Superior, manifestándole la causa cualquiera que sea, aunque procediese del mismo Superior+ (Ib., n. 6).

[29]    ? [P. VALLIER], Prácticas espirituales…, pp. 98-99.

[30]    ?  “la cuenta espiritual no es obligatoria en conR. RIBERA, ­ciencia. Ni la Santa Iglesia (c. 530), ni la Congregación (Ord., 562), quieren obligarnos a ella; pero la Iglesia y la Congregaci6n en los mismos lugares citados exhortan encarecidamente a no prescindir de un medio tan eficaz para la perfección como practicado ordinariamente por los Santos” El Novicio.., pp. 175-176.

[31]    ? “[…] nuestro santo Padre la en­carece a los Seminaristas en su Colegial Ins­truído” (R. RIBERA, El Novicio…, pp. 177-179).

[32]    ? “Es tan importante esta prác (R. RIBERA, ­tica para nuestros jóvenes, novicios y profe­sos y aun sacerdotes, sobre todo en los pri­meros años de apostola­do, que sin ella les será casi moralmente imposible superar las dificultades y peligros que les han de salir a1 paso en el desenvolvi­miento de su vida espiritual y misionera”El Novicio…, p. 179). Cf., también, VI Capítulo General, ses. 50; VIII Capítulo General, ses. 30. XV Capítulo General, pp. 129-130.

[33]    ? Cf. R. RIBERA,  The Novice…, pp. 180-181.

[34]    ? “Como frecuencia, al aconsejar la cuenta espiritual cada mes en el día de retiro, no pretenden coartar la libertad de darla con más frecuencia, an­tes al contrario, en varios pasajes de ellas (p. II, n. 27, p. III, n. 2 y otros) suponen o aconsejan esta misma frecuencia, que para ­los jóvenes resulta una verdadera necesidad. La costumbre en nuestros Noviciados es que vayan los Novicios a dar cuenta al P. Maes­tro cada semana, y no retrasarla más de quin­ce días en los escolasticados”(R. RIBERA, El Novicio…., pp. 177-179).

[35] Cf. Capítulo IV, introducción.

[36]    ? Cf. CC 1865, I, 104;  1870, I, 104;  1924, I, 131‑133;  CIA, 1924, n. 454, 456;  1940, n. 366.2, 367, 371;  1953, 367.2, 368, 372; Epitome, nn. 367-368, 373;  GSO., 1929, nos. 40-43;  1959, Nos. 48-52;  FC, p. 28. 

[37]    ? En la línea de favorecer la libertad espiritual de los estudiantes, en el CIA de 1940 se establecía que la misión formadora propia del Prefecto “no impide que el Superior Mayor, con el consentimiento del Superior General, designe un maestro de espíritu distinto del Prefecto, permaneciendo la facultad de los estudiantes de dirigir su conciencia con uno u otro” (n. 367, 2). Esta apertura fue modificada en el CIA del 1953  que “no impide que… designe un director de conciencia a quien algún Estudiante pueda acudir en circunstancias espacialísimas” (n. 368, 2.; also, Epitome, n. 368).

[38]    ? CC. 1925, 132, 8 1.

[39]    ? CIA, 1925, n. 456, 2 (se dice frecuentemente); 194O, n. 371, 2 (se dice frecuentemente); 1953, n. 372, 2 (se dice una vez al mes); cf. also, Epitome, n. 368.

[40]    ? N. GARCIA, Formación de…, ColCC, p. 524.

[41]    ? Fue organizado para los sacerdotes después de los cinco primeros años de ordenados (N. GARCIA, circular sobre El año de perfección religiosa y misionera, Annales, 36 (1940-1941) pp. 97-116 con el Reglamento; ColCC, pp. 533-554). 

[42]    ? Ib. 548.

[43]    ? Ib. p. 551.  Sobre la importancia de la dirección espiritual para el misionero, cf. N. GARCÍA, circular sobre La espiritualidad Misionera o Claretia, Annales­na, 35 (1939), pp. 49-108; ColCC., pp. 85-155; referencia en pp. 133-134; y circular sobre la Dirección Espiritual, Anales, 37 (1944), pp. 437-459).

[44]    ? “Por eso cada quince días, o a los menos cada mes, tratarán con él, debiendo darle cuenta disciplinar, y se les aconseja que le abran los secretos de su alma, para que los guíe por las vías de la perfección” (Ib. 551).

[45]    ? XV Capítulo General, pp. 129-130.

[46]    ? Cf. CC., 1924, III, n. 2.

[47]    ? Estas disposiciones capitulares fueron recogidas en el CIA, 1953, 500, 3a, 3b; and Epitome, n. 500 .

[48] Cf. 1F 81.

[49]    ? Cf. PGF 189.

[50]    ? Cf. CI I, c 34; 1VR 16.

[51]    ? Cf. CC 54; Dir 142; CPR 56; SP 13.3.

[52]    ? Cf. CC 73; 1F 53.

[53]    ? Cf. 1F 82;  CF 28; PGF 190, 414.

[54]    ? Cf. PGF 190.

[55]    ? Cf. Dir 236; PGF 193.

[56]    ? Cf. PGF 193.

[57]  Como hemos dicho antes, en la etapa posconciliar desaparece la figura del ecónomo-prefecto.

[58]    ? Cf. PGF 429-430.

[59]    ? Cf. PGF 431.

[60]    ? Cf. PGF 292.

[61]    ? Este acompaña­miento se realiza mediante visitas, entrevis­tas, correspondencia, visitas a la familia, conocimiento del entorno, presentación de nuestro carisma misionero, ofreci­miento de contacto con grupos apostóli­cos y ayudas especí­ficas para superar los obstáculos y las dificultades.

[62]    ? Cf. PGF 313.

[63]    ? Cf. PGF 314, 324.

[64]    ? Cf. PGF 340.

[65]    ? Cf. PGF 370.

[66]    ? Cf. Dir 236.

[67]    ? Dir 236 f.

[68]    ? Cf. PGF 410.

[69]    ? Cf. PGF 411. Preparación para la profesión perpetua (cf. Dir 241, PGF 420); para el diaconado (Cf. PGF 448) y para el presbiterado (cf. PGF 457).

[70]    ? Cf. PGF 412.